Jain Journal 2014 07

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520295/1

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ISSN 0021-4043 A QUARTERLY ON JAINOLOGY Price Rs. 20 VOL. XLIX No. 1-4 July 2014 April 2015 un JOUrnal li ta Hari II JAIN BHAWAN PUBLICATION

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A Quarterly on Jainology JAIN JOURNAL A Peer Reviewed Research Quarterly Vol. 49 No. 1-4 July 2014 June 2015 JAIN BHAWAN CALCUTTA

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 JAIN JOURNAL Vol. XLIX No. I-IV July 2014-June 2015 Rupees Twenty Copyright of research articles, book reviews etc. published in the Jain Journal is reserved. All contributions, which must be type-written, and correspondence regarding contributions, and book-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007. E-mail : jainbhawan@rediffmail.com Website : www.jainbhawan.in Subscription : for one year : Rs. 500.00 Life membership : India : Rs. 5000.00 Cheques must be drawn in favour of only Jain Bhawan payable at Kolkata Phone No: (033) 2268 2655. Published by Satya Ranjan Banerjee on behalf of Jain Bhawan from P-25 Kalakar Street, Kolkata-700 007, and composed byen Jain Bhawan Computer Centre and printed by him at Arunima * Printing Works, 81 Simla Street, Kolkata-700 006. Editor : Dr Satya Ranjan Banerjee Joint Editor : Dr Anupam Jash

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Contents NEED OF THE DAY-COMPARATIVE STUDY OF INDIC-RELIGIONS Prof. Sagarmal Jain KARUNA AND THE SIGNIFICANCE OF ITS SOCIAL INPLEMENTATION Dulichand Jain TRANSMIGRATION, EVOLUTION AND JAIN KARMA DOCTRINE Dr. Subhash C. Jain IMPACT OF JAINISM ON ENVIRONMENTAL SUSTAINABILITY Dr. Chandranath Chatterjee JAIN RESPONSE TO ENVIRONMENTAL CRISIS Dr. Anindita Mitra HISTORICAL DEVELOPMENT OF JAINA EPISTEMOLOGY AND LOGIC Dr. Anupam Jash THE SCIENCE OF CLOUDS IN ANCIENT JAIN LITERATURE K.G. Sheshadri ANCIENT JAINA ART AND ARCHITECTURE Dr. Renuka Porwal 5 7 12 19 41 52 59 67 74

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 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. Peter Flugel 7. Dr. Rajiv Dugar 8. Smt. Jasmine Dudhoria 9. Smt. Pushpa Boyd

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JAIN JOURNAL Vol. XLIX No. 1-4 July 2014-June 2015 Need of the Day-Comparative Study of Indic-Religions Prof. Sagarmal Jain* Orientation : General Knowledge of different Prakrits with their peculiarities and their literature, along with Jain concepts of non-violence, non possession and non-absolutismism is essencial for Indic studies Indian culture consist of two traditions Sramanic and Vedic. At present Sramanic tradition has mainly two traditions- Jainism and Buddhism though there were some other were vanished in due course of time or merged in the greater Hindu tradition of Indian culture. Early Jaina canonical literature has been written in prakrit languages, so to know Jainism in its original form knowledge of praksit languages, with their grammar and with their different shades and their literature is necessary. Buddhist literature has been written Pali language. In earlier times Pali also had been called as Magadhi, which was one of the shades of Praksits. Pali and Ardha-magadhi which was one of the shades of Praksits. Pali and Ardha-magadhi language of Jain canonical literature are very near to each other. Various Praksit : Praksit language has various shades such as Magadhi, Addhmagadhi, Saurseni, Maharastri and Paisachi etc. Jain canonical literature of Swetamber sect had been written in Addhamagadhi and of Digambar sect in Saurseni praksit. These two sades of Prakrit Director, Prachya Vidyapith, Sajapur, M.P.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 language are very near to Pali and not very far from the Vedic Sanskrit and the language of Avaistha of Parasi tradition. For the studies of Indian culture as a whole the knowledge of these Praksit-languages is very essential. Purpose of Praksits and Jain Studies : The purpose of this Indic-study to teach the basic human values of Indian tradition along with the different dharmas of Indian origin and their basic philosophies as well as to understand the unity in diversity of Indian culture. We cannot understand of it's i.e. Jainism, Buddhism and Hinduism, because they various similarities along with their mutual impact so one thing must be clear in our mind that the studies and researches in the field of Indic-studies are not possible in isolation. In fact, Jainism, Buddhism and Hinduism are so intermingled and mutually influenced that to have a proper comprehensive knowledge of one, the understanding of the others is essential. Sraman and Brahman Tradions of Indian Culture : However, two distinct trends have been pre-domination in Indian culture from its earliest days, known as Brahmanic and Sramanic. No. doubt these two trends are distinguishable, but at the same time we must be aware of the fact they are not separable. Though on the basis of some peculiarities in their theories, we can distinguish them, yet in practice, it is very difficult to divaricate, them because neither of the two remained uninfluenced by the others. The earlier Sramanic trends and their later phases, Jainism and Buddhism, were influenced by the Vedic tradition and vice-a-versa. The concepts of Tapas or austerity, asceticism, liberation, meditation, equanimity and non-violence are earlier absent in the Vedas and came into existence in Hinduism through sramanic influence. The Upanisadas and the Gita evolved some new spiritual definitions of Vedic rituals, these two are the representatives of the dialogue taken place in Sramanic and Vedic traditions. Mutual Impact of These Two Tradition : The Upanisadic trend of Hinduism is not a pure from of Vedic

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Dr. Sagarmal Jain: Need of the Day-Comparative Study of Indic-Religions religion. It incorporated in itself various sramanic tenets which gave a new dimansion to vedic religion. Thus, we can say that our present Hinduism is an intermingling of Vedic and sramanic traditions. The vioce raised by our ancient Upanisadic Ksis, Munis and Sramanas against the ritualistic and worldly outlook of caste-ridden Brahminism, became more strong in the form of Jainism and Buddhism along with other minor Sramanic sects. Infact the Upanisadic trend as well as Jainism and Buddhism provided refuge to those, who fed up with vedic ritulism and the worldly outlook. Not only Jainism and Buddhism but some other sects and schools of Indian thought such as Ajivikas and Samkhyas also adopted more or less the same course towards Vadic ritualism. However, Jainism and Buddhism were more candid and vehement in their opposition towards Vedic ritualism. They out rightly rejected animal sacrifices in yajnas, the birth-based castesystem and the infallibility to the vedic verses. In Mahavira and Buddha, the most prominent preachers (exponents), we find the real crusaders: whose tirade, against caste-ridden and ritualistic Brahminism, touching a low water-mark and crumbling under its inner inadequacies, they gave a severe jolt to it. Jainism and Buddhism came forward to sweep away the long accumulated excrescence, grown on Indian culture in the form of rituals, casteism, and superstitions.. But we shall be mistaken if we presume that in their attempt to clear away the dirt of Vedic ritualism, Jainism and Buddhism remained untouched from it. They were also considerably influenced by Vedic rituals. Ritualism in the new form of Tantric practices crept into Jainism and Buddhism and these practices became part and parcel of their religious practices and mode of worship. With the impact of Hindu Tantricism, Jainas adopted various Hindu deities and their mode of worship with some changes, which ware suited to their religious temperament, but these deities were alien to Jainism in its original form. The Jaina concept of Sasana Devata or Yaksa-Yaksis is nothing but a Jaina version of Hindu deities. As I have pointed out earlier, the influence has been reciprocal. This can be demonstrated by the fact that

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JAIN JOURNAL : VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 one one side Hinduism accepted Sasabha and Buddha as incarnation of God while on the other side Jainism inculded Rama and Krsna in its list of their Salaka Purusas. A number of Hindu Gods and Goddesses were accepted as consorts of Tirtharkaras such as Sarasvati, Kali, Mahakali, Cakresvari, Ambika, Padmavati and Siddhika. The Need of Comparative-Religious Studies : The moot point I intend to make is that different religious traditions of our great Indian culture have borrowed various concepts from one another and that is the duty of ours to study and highlight this mutual impact, which is the need of the hour and thus we can bridge the gulf, existing between different religious systems. To see the mutual impact and to understand the basic unity among these various religions and their canonical works such as a Prakrit work Rsibhasita (Isibhasiyaim) and Pali works such as Dhammapada and thera-gatha are most essential for the Indic studies, because Isibhasiyaim has the basic teachings along with their philosophies of these three basic constituents of Indian culture i.e. Jainism, Buddhism and Hinduism along with some minor sects of Sramanic tradition. It has the basic teaching of two Jain thinkers, three Buddhist teachers as well as twenty two Upanisadic Rsis along with some other Rsis of minor Sramanic and Vedic traditions. Thus the study of the Prakyt language is necessary for to understand the unity in diversity in Indian-culture along with its three constitutes. To understand early Jain as well as Buddhist canon and mutual impact in these traditions the knowledge of these basic languages i.e. Pali, Prakst and Sanskrit languages and their early literature is essential. The study of mutual impact and unity in diversity between these three systems of Indic culture is the fundamental aim of this university. The advancement in all the walks of life and knowledge could not sublimate our animal and selfish nature. The animal instinct lying within us is still forceful and is dominating our individual and social behavior and due to this our life is full of excitements, emotional dis

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Dr. Sagarmal Jain: Need of the Day-Comparative Study of Indic-Religions 11 orders and mental tensions. The more advanced a nation, stronger the grip of these evils of our age over it, the single most specific feature by which our age may be characterized is that of tension. Now a day not only the individuals, but the total human race is living in tension. Need for the Comparative Studies of Humane Values Propounded in Different Indian Religions: Though outwardly we are pleading for peace and non-violence yet by heart we still have strong faith in the law of the jungle, i.e. the dictum 'might is right'. We are living for the satisfaction of our animal nature only, though we talk of higher social and spiritual values. This duality or the gulf between our thought and action is the sole factor disturbing our inner as well as outer peace. Once the faith in higher values or even in our fellow beings is shaken and we start seeing each and every person or a community or a nation with the eyes of doubt, definitely, it is the sign of disturbed mentality. The basic problems of present society are mental tensions, violence and conflicts of ideologies and faiths. Jainism had tried to solve these problems of manking through the three basic tenets of non-attachment or non-possessiveness (Aparigraha), non-violence (Ahimsa) and non absolutism (Anekanta). If mankind observes these three principles, peace and harmony can certainly be established in the world. First of all we are human being and then any thing else i.e. Hindus, Buddhists, Christians, Muslims, Sikhs, Jainas and the like. To be a real human being, is a pre-condition for being a real Hindu etc. Our prime duty is to be a human in its real sense. This spirit is echoed in one of the earlier Jaina text Uttaradhyayana where in Lord Mahavira has laid down four conditions for true religious being. viz1. Humanity, 2. Belief in true of religious teachings, 3. Control over sensed and 4. Efforts for self purification. Thus we see that among these four conditions of a religious being, humanity occupies the first and the foremost position and to be a real human unbiased study of various religious systems and their script uses in essential.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Karuna and the Significance of its Social Implementation Dulichand Jain* Some concepts and ideas are so powerful that they can have the power to transform the human mind and the human condition in a significant say. Karuna as propounded by the Jaina Tirthankaras is one such potent tool. The Jaina scriptures teach that life is precious to one and all; hence one should not cause harm even to the sublest form of life. Such an attitude fosters kindness and friendliness which can unite hearts and minds. Live and let live-said Lord Mahavira. This slogan contains the answer to many of the problems that plague the world today such as disharmony, war, cruelty, terrorism, pollution, environmental degradation, ecological imbalance - to name a few. Today there is great need to protect the environment and ecology from disaster. Such problems have taken on a overwhelming proportion, and there is a dire need to understand that they have arisen because of our selfishness and self-centredness. They have arisen because we are not in harmony with the universe, with others, and with our own selves. Lord Mahavira was a great seer who strived to halp the masses find peace and happiness. He did this by laying emphasis on nonviolence and compassion. Non-violence is considered one of the five principles or Jainism along with truthfulness, non-stealing, celibacy and non-possessiveness. One is required to conduct one's life in accordance with these principles. Compassion is the practical implementation of non-violence. One cannot practice non-violence without compassion. The practice of compassion sows the seeds of re * Chairman, Karuna International, Chennai, T. N.

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Dr. Dulichand Jain : Karuna and the Significance of its Social Implementation 13 spect for another. It teaches us that just as my life is precious to me, another person's life is precious to him too. So Mahavira stressed on "reverence for all life". The life is every being is sacred and must be respected. He said, sabbe pANA piyAuyA, suhasAyA dukkhapaDikUlA / appiyavahA piyajIviNo, jIviukAmA savvesiM jIviyaMpiyaM / / (Ref. No. 1) i.e. "All living beings are fond of life, they relish pleasure, loath misery, disfavour injury, wish for longevity and long for survival. In short, life is dear to all." Such compassion for every from of life, human and non-human, from the single sensed creatures to the five-sensed creatures, lies at the heart of Jainism. Life is precious and to kill any being, be it an innocent bee or a serial killer, is considered abhorrent. No wonder then, the great seer declared compassion to be the mother of religion. He said. savvehiM bhUehiM dayANukaMpI, khaMtikkhame saMjayabaMbha yaarii| (Ref. No. 2) i. e. A true monk should have compassion on all beings, he should be of a forbearing nature, restrained and chaste. He further said, koDikallANajaNaNI duHkhaduriyAkhigga nivaNI / saMsAra jalahitataraNI, ekAciya hoi jIvadayA / / (Ref. No. 3 ) i. e. "Compassion gives millions of benefits; all troubles, sins and enemies are destroyed by it just as a boat which can take us across this worldly ocean." It is in a paralled vein that the great scientist Albert Einstein stated, "Our task must be to free ourselves by widening our circle of compassion to embrace all living creatures and the whole of nature and its beauty". Thus, the need of the hour is for 'HUMANE EDUCATION PROGRAMME'. As Yehudi Menuhin asked with his uncanny perception,."Why is compassion not part of our established curriculum,

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 an inherent part of our education? Compassion, awe, wonder, curiousity, exaltation, humility-these are the very foundation of any real civilization, no longer the prerogatives of any of the churches bu belonging to everyone, every child in every home, in every school." It is to address the need of the hour that the KARUNA INTERNATIONAL movement was conceived. It was built to revive and ignite these finer emotions in our youth, who will define and decide the future course of humanity. At Karuna International, we are aware that in order to create a caring and compassionate society in the future, the seeds of love and kindness need to be implanted in children at an early age. Children are born with an inborn curiousity towards their environment, and they have a natural affinity towards birds and animals. It this innate affection can be converted into an informed awareness and sympathy, they will grow into sensitive, compassionate humane beings who will abhor all forms of 'himsa' or violence and create a truly refined and civilized society in the future. From its humble initiation of 3 schools in 1995, the organization has grown today into a magnificent and gigantic network of more than 1850 clubs in schools and colleges across the country. The Mission of The Karuna Movements is : > To inculcate kindness, sympathy and understanding towards all living creatures. > To instill reverence for life since all life forms are sacred and should not be callously destroyed for man's pleasure and benefits. - Appreciation of the unity and harmony in the universe and the need for peaceful co-existence. > Practicing compassion and participation in all activities that promote love and kindness.. > Promotion of vegetarian way of life. - Development of nobility of character.

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Dr. Dulichand Jain : Karuna and the Significance ofits Social Implementation The need to spread the Karuna mission is becoming more and more urgent because the social definition for success today is instant material rewards and a flamboyant lifestyle based on high levels of consumption and self-gratification. In such an ambience, it is very easy for youngsters to lose sight of what they are trampling upon while racing towards their goals. It is important to make them realize that they cannot inflict pain or sufering on other life forms for their own pleasure. Such as attitude may bring them success, but only shortlived. Karuna Club-Programmes And Activities : The Karuna club in each school is launched with an impressive inaugural function, followed by a solemn pledge taken by the students to eschew violence and embrace compassion. These clubs receive guidance and support, as well as periodic review and assessment, by Karuna International. Each club must conduct at least six programmes annually, including meetings, competitions exhibitions, publications, ecoclubs and guest lectures. (Ref. No. 4). At these programmes, the activities must be aimed at building awareness of Karuna ideals such as kindness towards animals, protection of the environment and vegetarianism. The clubs are also required to organize a minimum of 10 activities such as visits to animal shelters, animal feeding, environmental maintenance, interaction with the elderly presons at old age homes and similar events. Based on the activity reports sent by the clubs, Karuna International confers awards during its annual conference. Karuna clubs assist in building organizing skills, leadership and Karuna values. The unique feature of the system is that, being entirely activity oriented, students need to reflect on Karuna ideologies, understand them and create activities around them. This curriculum not only stmulates initiative but also generates conviction among the students regarding the need for compassion and non-violence and thus enables them to spread the message effectively. During the

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16 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 annual Karuna conference, students enthusiastically participate in inter-school cultural events, exhibitions and exchange ideas in implementing the Karuna way of life. Karuna International is recognized by the Animal Welfare of India and accredited to impart programmes for school and college teachers on humane education. Teachers are crucial catalysts in a child's world; hence it is important to involve them in any programme aimed towards children. A syllabus on humane education is also prepared for the guidance of teachers. (Ref. No. 5). Frequent training and orientation programmes for teachers are conducted to equip them to inspire and co-ordinate the Karuna club activities in their schools. Teachers who effectively carry the Karuna torch forward are felicitated by Karuna International. The Karuna club programmes are formulated after thorough consultations with eminent educationalists and teachers so as to make them relevant, practical, effective and enjoyable. A fourteen-point programme has been designed as a model to be followed by Karuna clubs. The Karuna club organization is growing and widening rapidly, and more and more schools and colleges are affiliating with this noble movement. Karuna International is established to address the following concerns regarding the erosion of value systems in our society: > Degradation and imbalances in the eco-system. > The excessive and indiscriminate consumption of non-vegetarian food which leads to the destruction of animal lives. > The need to preserve the cosmic integral unity of the universe where all natural resource are naturally balanced and biodiversity is maintained. > The need for humane education worldwide and the importance of compassion as a way of life.

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Dr. Dulichand Jain : Karuna and the Significance ofits Social Implementation 17 By inculcating the nutritive values of vegetarian dief, the Karuna movement has transformed the lives of many non-vegetarian teachers and students. Many have voluntarily opted to consume vegetarian diet after understanding the various cruelties caused to poor voiceless animals by non-vegetarian food. By this market tranformation, they indirectly exhibit their compassion and kindness towards poor animals. These changes are brought out by the resource persons who deliver lectures on "Vegetarianism" in Teachers and Students Training Programmes on Humane Education. Moreover the CDs, cassettes, posters and books supplied by Karuna International during those occasions are also responsible for the impact. Karuna International's journey towards Vegtarianism will not cease and will progress continuously. Highlights: > Karuna International has organized 12 All India Conferences in which 1000 teachers and activities have taken part in each conference. Also they have organized 8 regional conferences on state levels. > We have organized 300 teachers training programmes and 400 students training programmes. They have also conducted thousand of Inter-school competitions on the theme of compassion, nonviolence, animal welfare, prevention of cruelty, love for nature and environment and maintaining ecological balance. > We have published 12 books in English, 12 in Hindi, 5 in Tamil and 3 in Telugu which are distributed free in all schools and colleges. >> With the efforts of Karuna International, 1,02,000 students of 96 schools have decided to use only non-leather shoes. They have also undertaken not to use any animal products. > 22,000 students have switched over to a vegetarian diet. > Karuna International publishes a monthly Newsletter which gives information about all Karuna club programmes.

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18 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 > In the competition on "Stories of compassion" book, 40,000 students give examination and they are awarded prizes worth Rs. 2,50,000/- each year. Our Hope for Tomorrow: To shoulder this ideology forward among the community at lage, 35 Karuna Kendras have been established in towns and cities to involve more and more citizens; these Kendras will strengthen and vitalize the movement further. Our insensitivity and carelessness towards animal lives and our veering towards non-vegetarian food habits is largely responsible for enviromental degradation and global violence that stalks the world today. This has been recognized not only in India, but across the globe. The need for compassion is the most urgent requirement of the world today for its peace and continued survival. Thus, we fine that the noble thought of 'Jeev-daya' or compassion preached by Lord Mahavira 2500 years ago has been implemented effectively by Karuna International. Within the past 14 years significant work has been done by these clubs in communicating the message of compassion to 10,00,000 children and 35,000 teachers through 1850 schools and colleges. Reference: 1. Acaranga - Sutra 1.2.3.63 2. 3. 4. Karuna club: A universal movement, page 7 published by Karuna International, Chennai-1 5. Syllabus on Humane Education, Published by Karuna International, Chennai-1 Uttaradhyayana - Sutra 21.13 Dasavaikalika -Curni 5.11

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Transmigration, Evolution, and Jain Karma Doctrine Dr. Subhash C. Jain* Introduction: 19 According to the Jain karma principle, living beings have been wandering in the cycle of life, death, and rebirth since beginningless time and will continue to do so as long as they carry the karmic load of their karmic (karmana) body with their soul. The soul of living beings transmigrates in the four birth categories (gati): infernal (naraki), celestial (deva), human (manusya), and subhuman (tiryanca)'. The gati of a living being in the next birth is determined by the nature of karma performed by the living being. The causes of lifespan (Ayu) karma have been described in the Tattvartha Sutra2. For example, virulent aggression and extreme possessiveness lead to birth in the infernal gati3. deceitfulness is the reason of birth in the subhuman gati; attenuated aggression, attenuated possessiveness, and a softhearted and straightforward nature lead to birth in the human gati. and self-restraint with attachment, partial restraint, involuntary purging of karma and the austerities of misguided people lead to birth in the celestial gati. In other words, auspicious karma leads to birth in higher gatis, such as human and celestial gatis and inauspicious karma leads to birth in lower gatis, such as infernal and subhuman gatis. The questions of superiority between higher gatis and inferiority between lower gatis are not discussed a great deal in scriptures. If a human being that performs auspicious karma in the present life is born as a celestial being in the next birth, then it means that the celestial gati is superior to the human gati, because the auspicious karma * Research Scholar, Dept. of Jainology, University of Madras, Chennai.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 leads to birth in a superior gati. But such an inference is not acceptable, because liberation can be achieved only from the human gati, not from the celestial gati. While the spiritual development of a celestial being cannot be higher than the fourth spiritual stage (gunasthana), a human being can ascend all the fourteen rungs of the spiritual ladder and transcent it. On the other hand, the supposition that the human gati is superior to the celestial gati contradicts the scriptures, as human beings on performing auspicious karma transmigrate to the celestial gati. A category of human being can, therefore, he more spiritually and physically developed than a category of human beings can therefore, be more spiritually and physically developed than a category of celestial beings, and vice versa. Hence, living beings can transmigrate from the celestial to the human gati and from the human to the celestial gati. There is a need to identify the category of human beings who could be born as celestial beings in the next birth and the category of celestial beings who could take birth as human beings in the next life. Similarly, if a human being that performs extreme inauspicious karma in the present life is born as infernal being, not as subhuman being, in the next birth, then it means that the infernal gati is inferior to the subhuman gati. But such an inference is not acceptable, because the life form of infernal beings is more developed than that of most subhuman beings, as infernal beings have a mind while subhuman beings with one to four senses and some with five senses do not have a mind'. On the other hand, the supposition that the subhuman gati is inferior to infernal gati contradicts the scriptures, as the soul of Bhagwan Mahavir in a previous life trnsmigrated from the subhuman gati as a lion to the infernal gati. A category of infrenal beings, and vice versa. Hence, living beings can transmigrate from the infernal to the subhuman gati and from the subhuman to the infernal gati. There is a need to identify the categories of subhuman beings and infernal beings that are born respectively as infernal beings and subhuman beings in the next birth.

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Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 21 Living beings in every gati occur in a wide range of bodies that differ in shape, size, color, touch, taste, smell, and the number and the potentiality of their vital powers (prana)". The physical development/ deterioration, termed evolution/devolution, of the life-form of living beings can be characterized by the number or the potency of the vital powers of their bodies. It should be emphasized that term evolution/ devolution in this paper carries a specific connotation which is quite distinct from that of the term used by Charles Darwin2. The evolution/devolution of the life form occurs on increasing/decreasing the number of vital powars or the potency of the vital powers. It is hypothesized that the evolution/devolution of the life form of living beings is governed by the "load" of their attached karma, termed karmic load, defined later. Based on this hypothesis a conceptual scheme between the number or the potency of the vital powers and the karmic load of living beings is presented to explain their evolution from a less developed to a more developed life-form and their devolution from a more developed to a less developed life form. The conceptual scheme also identifies the categories of living beings that transmigrate from one gati to another. Living Beings : Living beings possess a soul and three or four types of physical bodies. The types of physical bodies are: gross body (audarikasarira); protean body (vaikriya-sarira); "coveyance" body (aharakasarira); fiery body (taijasa-sarira); and karmic body (karmanasarira),': A living being always has a fiery and a karmic body in the state of bondage. A living being can also have at the most two other bodies. A living being can have either gross or protean body, not both. Human and subhuman beings have a gross body; and infernal and celestial beings have a protean body. Only an ascetic can create for a short duration a "conveyance" body. Hence living beings, except some ascetics, have three physical bodies. All living beings have identical souls, but they different gross or protean, fiery, and karmic bodies. The gross or protean body of living beings has vital powers sprana) of physical senses, physical actions, respiration, and age. 14

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 These vital powers are essential for life; the gross or protean body of dead beings loses these vital powers. Living beings can have up to five vital powers of senses of touch, taste, smell, vision, and hearing and up to three vital powers of physical actions of body, speech, and mind!5. All living beings have the vital powers of respiration and age. The least developed beings, such as nigodas and plants, have only four vital powers, namely, one vital power of sense of touch, one vital power of physical action of body, the one vital power of each of respiration and age. There is no living being with five vital powers, because the vital powers of sense of taste and physical action of speech develop simultaneously, There are living beings with number of vital power that range from six to ten. All ten vital powers; which include the five vital powers of senses, the three vital powers of physical actions, and the one vital power of each of respiration and age, are present in the mose developed beings, such as human beings. All living beings, including one-sensed living beings, have the vital powers of sense of touch, physical action of body, respiration and age, Only living beings with two or more senses have the vital powers of sense of taste and of physical action of speech. All one sensed to four-sensed and some five-sensed subhuman beings do not have the vital power of physical action of mind. Infernal, celestial, and human beings and most five-sensed subhuman beings have the vital power of physical action of mind. 16 It should be pointed out that vital powers of senses have a hierarchy, starting from touch, taste, smell, vision, and finally hearing. Any living being with the sense of hearing has to have the senses of vision, smell, taste, and touch; with the sense of vision has to have the senses of smell, taste, and touch; with the sense of smell has to have the senses of taste and touch; and with the sense of taste has to have the sense of touch. Similary, the vital powers of physical actions also have a hierarchy, starting from the body, then speech and finally mind. Any living being with speech has to have body; and with mind has to have speech and body.

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Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 10 10 10 Thus living beings can be divided into ten classes : Living Beings Number of Vitalities Human Celestial Infernal Five-sensed-samanaska subhuman Five-sensed-amanaska subhuman 9(w/o mind) Four-sensed subhuman 8 (w/o mind and hearing) Three-sensed subhuman 7 (w/o mind, hearing, and vision.) Two-sensed subhuman 6(w/o mind, hearing, vision and smell) One-sensed subhuman 4 (w/ touch, body, respira tion and age) Nigoda 4 (w/ touch, body, respira tion and age) Karma Doctrine: The law of karma is a causal law, which implies that every deed has consequences. A deed is defined as an intentional, voluntary activity carried our by the physical action of mind, speech, and body, termed Yoga," and the spiritual action that includes intention, desire, attachment/aversion, etc, termed passion (kasaya). 18 In short, a deed is an action performed by yoga-plus-kasaya. Living beings perform deed all the time. For the law of karma to be meaningful, it should be valid every moment and everywhere in the universe. In other words, the law of karma, similar to physical laws, is universal 19,20. If the law of karma is universal, then the law-of-karma-governed consequences of deeds are also universal.21 The law-of-karma-governed consequences of a deed depend only on the deed and do not depend on any other factor such as the time and place of the deed. It implies that the law-of-karma-govermed consequences of a deed are same whether the deed is done in India or anywhere in the universe and whether it

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 was done in the past, or it is done today, or it will be done in the future. According to Jainism, karmic matter that is said to be found every where in the universe is the carrier and deliverer of the law-ofkarma-governed consequences, and yoga is the efficient cause (nimitta karana) of the inflow of karmic matter that comes in contact with the karmic body22. Karmic matter after coming in contact with the karmic body transforms into eight species of karma that remain attach to the karmic body for a duration. Kasaya controls the time and intensity of fruition of karma23. At the end of its duration of its attachment, karma executes the law-of-karma-governed consequences of the past deeds, detaches from the karmic body, and transform back to karmic matter. The fruition of the old karma results in a new deed, which in turn, binds new karma and the cycle continues. The law of karma presupposes rebirth and hence transmigration. The karmic body can be considered as a load, termed karmic load, which a soul carries with it. The karmic load of the karma attached to the karmic body depends on the intensity of yoga-plus-kasaya of deeds; of deeds; higher is the intensity of yoga-plus-kasaya of deeds, higher is the karmic load. Three processes occur simultaneously within living beings; (1) fruition and detachment of the old karma from their karmic body; (2) execution of a deed by them; and (3) attachment of the new karma to their karmic body. Due to these three processes, the karmic load carried by their soul change with time. The consequences (karma phala) of the old karma are the efficient cause of changing the mode (paryaya)of the qualities (guna) of the soul and the gross or protean body of the living being, which, in turn, controls their new deeds. As mentioned above the karmic matter that comes in contact with the karmic body trnsforms into eight species of karma, but only seven species of karma excluding the lifespan (ayu) karma attach every instant to the karmic body; the ayu karma attaches to the karmic

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Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 25 body only once in a life time among eight time-opportunities, called apakarsa24. The moment when a living being binds the ayu karma of its next life is termed as age-bonding moment. It is said that the subspecies of the ayu karma depends on the regular nature of volition activities of a living being2. Though the causes of karmic bondage of the eight types of karma are described in the scriptures26. The factor that determines the regular nature of the volition activities of a living being is not explicitly mentioned in them. As the new deeds of a living being depend on the karma phala of the old karma, it is logical to assume that the regular nature of the volition activities of the living being depends on the karmic load of their karmic body and the birthspecies in the next life depends on the karmic load at the age bonding moment. Conceptual Scheme of Evolution : The evolution of the life-form of living beings is characterized by the number of the potency of the vital powers, which in turn are determined by the karmic load of their karmic body. Life-form evolves with the increase either in the number or the potency of the vital powers. The evolution of the life-form is, therefore, of two types: upward and lateral. In the upward evolution of the life-form the number of the vital powers increases from four to ten. In the lateral evolution of the life-form the potency of the vital powers increases while the number of the vital powers remains the same. The evolution of the life from of living beings is based on one of the universal rules of the karma doctrine, termed 'Rule of Development. According to the rule of development, the spiritual and physical developments/deterioration of living beings occur with the decrease/increase in their karmic load. The spiritual development occurs with the physical development and vice versa. Both developments take place simultaneously and mutually influence each other27. The rule of development will become meaningless if one develpoment

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26 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 happense, not the other one, For example, if the karmic load of a human being at the age-binding moment is so large that he is born as a three-sensed-sub-human being in the next life, not only the number of vital powers of the gross body of the living being reduces from ten to seven, the qualities of its soul also deteriorate. Though the soul of both the human being and the three-sensed-sub-human being is the same, the qualities of the soul of the former are more advanced than that of the latter. The rule of development will become meaningless if either the qualities of the soul of the latter are more advanced than that of the former or the qualities of their souls are same. According to Jainism there are infinitely infinite (anantanant) numbers cf living beings in the universe, called nigodas28. which have the least developed life form. Nigodas are the organisms that are smaller than the mircroorganisms, they are in the universe since beginningless time29. Living beings in the increasing order of the developed life from are; nigoda beings; one-sensed, two-sensed, threesensed, four-sensed, and five-sensed-amanaska (without mind) beings; and five-sensed, samanaska (with mind) beings. The five-sensedsamanaska beings, which can be sub-human, human, infernal, and cetestial beings, have all ten vital powers. The mind of the samanaska sub-human beings is far less developed than that of the human beings; the life form of samanaska subhuman beings is, therefore, less developed than that of human beings. The ranking of the life forms of the infernal and celestial beings is explained later making use of the rule of development. Several notations are used in the paper. Some notations shown in column I below are used for the maximun value of the karmic load at the age-bonding moment of a living being to take next birth in the birth-species mentioned in column 2. Column 1 column 2 Max karmic load Birth-species KN Nigoda K1 One-sensed subhuman being

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Dr. Subhash C. Jain: Transmigration, Evolution and Jain Karma Doctrine K2 K1 K1 KSA Kss KM Kc KH 27 Two-sensed subhuman being Three-sensed subhuman being Four-sensed subhuman being Five-sensed subhuman being Five-sensed-samanaska-subhuman and infernal being Human being Celestial being Infernal being It the karmic load, K, at the age-bonding moment of a living being is greater than K, i.e. K >K, (or K,, Page #27
28 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 transmigrate in their next life to a more developed life from. Amanaska-subhuman beings are not judicious and do not have the discretion to choose between good and evil actions as they do not have a mind and therefore are not responsible for their karmic load. Their karmic load always must decreases with time; otherwise they would never be able to escape from the cycle of transmigration. In other words, the increase in their karmic load due to the attachment of new karma of their new actions is less than the decrease in the karmic load due to the detachment of the old karma of their past actions. As a result, they always transmigrate to a more developed life-form in their next life. They transmigrate to a life-form with either the same number of vital powers of increased potency or one more vital power. For example, a two-sensed-subhuman being will be born as either a twosensed-subhuman being with increased potency of vital powers or a three-sensed-subhuman being. Nigoda beings have only one sense and innumerable souls of nigoda beings share one gross body. The karmic body of the nigoda beings carries such a large quantity of the karmic load that decreases with time at an infinitesimal small rate so that only a finite number of nigoda beings advances to the next developed life-from of a onesensed beings with only one soul in each gross body, termed onesensed-subhuman being. The karmic load, K, of an amanaska-subhuman being at the age-bonding moment determines the birth-species in its next life, as shown in Table I and Figure1. Table 1. Possible birth species in the next life for the given amanaska-subhuman birth-species in the present life. Present Birth-species Next Birth-species Nigoda Nigoda if k,Page #28
Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 29 Two-sensed subhuman Two-sensed subhuman if K,SKSK,; Three-sensed subhuman if K, SKSK, Three-sensed subhuman Three-sensed subhuman if K SKSKj; Four-sensed subhuman ifK SKPage #29
JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 to a more developed life form, which is either the samanaska-subhuman being or human being; and they cannot transmigrate to a celestial birth-species in their very next birth. Infernal beings are in hell to bear the fruits of their past karma; therefore, their karmic load decreases with time. The life-form of infernal beings is more developed than the life-form of the fsas beings, because the former have vital power of mind and the latter do not. The karmic load at the age-bonding moment of a living being to transmigrate in the next life to the infernal birth-species should, therefore, be less than or equal to Ks. In other words, the karmic load of a living being in the infernal birth-species cannot be greater than Krs; hence an infernal being cannot transmigrate in the next life to the amanaska birth-species. It should be noted that the minimum karmic load to take birth in the fsas birth species is freater than Ks. The lifeform of infernal beings is less developed than the life-form of human beings; the minimum karmic load at the age bonding moment of a living being to take birth in the next life as an infernal being, denoted by KM, Should be greater than Ky, i.e. KH>Ky. It may be mentioned that infernal beings are capable to rise only up to the fourth spiritual stage30. Infernal beings cannot transmigrate to the celestial birth-species, because of a rule that a living being cannot acquire protean body in succession. It implies that celestial beings also cannot transmigrate to the infernal birth-species and infernal and celestial beings cannot be born in the same birth-species in the next birth. Infernal beings, therefore, transmigrate only to human or samanaska-subhuman birthspecies. As shown in Figure 2 and Table 2, they transmigrate in the next life to the samanaska-subhuman birth-species if KSKSK, and the human birth-species ifK SKPage #30
Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 31 Samanaska Subhuman Five Samanaska Subhuman Sensed Amanaska Subhuman Human Infernal Li 1 Km KH KM Kss Ksa infernal birth-species in the present life Next birth-species Samanaska subhuman if KSKSK, Human if K KSK, The fsas beings cannot transmigrate to the infernal birth-species; the reason for it can be recognized by considering the responsibility for the karmic load of an fsas being who acquired this birthspecies for the first time since beginningless time. The karmic load of an fsas being is the result of the karmic process governed by Presupposition 2 that is beyond its control; hence, the fsas being is not responsible for its karmic load. A living being transmigrates to the infernal birth-species because of its inauspicious past karma for which it is responsible. But the fsas is not responsible for its karmic load and should not transmigrate to the infernal birth-species. Therefore, living beings in their downward devolution, not in their upward evolution, transmigrate to the infernal birth-species. For example, an fsas being transmigrated to the fsss birth-species, not to the infernal birth-species if KSKK,s; and the human and the fsss beings transmigrate to the infernal birth-species if KMEKSK, . Note that K=KH. PRESUPPOSITION 4. The karmic load of five-sensedsamanaska-subhuman beings can both increase and decrease with time; hence, they can transmigrate to infernal, five-sensed-amanaskasubhuman, infernal, human, and celestial birth-species. The fsss beings have mind, but their mind is not as developed as that of human beings; and they are not completely responsible for

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32 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 their karmic load. They are capable to rise up to the fifth spiritual stage31. Hence, their karmic load cannot become larger than K, and less than K", where KS is the minimum value of the karmic load in the fifth spiritual stage. They can, therefore, transmigrate, as shown in Figure 3 and Table 3 to the fsas birth FiveInfernal Sensed Amanaska Human Celestial Human Suinanaska Subhuman Subhuman K h me kusht kos kosan KARMIC LOAD Figure 3. Transmigration form the Samanaska subhuman birthspecies. Table 3. Possible birth species in the next life for the samanaska subhuman birth-species in the present life Next birth-species Five-sensed-amaraska subhuman if K K Page #32
Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 33 Human beings have the discretion to choose between good and evil actions and are, therefore, responsible for their action. Depending on their actions, their karmic load either increases or decreases. Their karmic load can become larger than K,; consequently, they can transmigrate to the nigoda birth-species. On the other hand they can completely annihilate their karmic load reducing it to 0; consequently, they can be liberated. Their karmic load can vary from zero to value larger than K,. they can, therefore, transmigrate to all birth-species, including the celestial birth-species, as shown in Figure 4 and Table 4. Five-sensed Samanaska amanaska Amanaska Subhuinan Infernal Subhuman Subhuman Nigoda Human Celestial Human K5, KARMIC LOADS Ki KN Figure 4. Transmigration from the human birth-species. Table 4. Possible birth species in the next life for the human birth-species in the present life Next birth-species Nigoda if K, SKSKN; One-sensed-amanaska subhuman if K SKCK,. Two-sensed-amanaska subhuman ifK Page #33
JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Celestial beings, similar to human beings, are responsible for their actions; their karmic load can either increase or decrease depending on thier actions. But there are restrictions on the lower and upper limits on their karmic load. Their karmic load cannot become larger than Kgs; hence, they cannot transmigrate to an amanaska-subhuman birth-species. The celestial beings are not capable to achieve a spiritual stage (gunasthana) higher than fourth stage32; hence, their karmic load cannot become less then K4. The life form of celestial beings is more development than the life form of human beings in the first spiritual stage (mithyadssti), because a mithyadssti human being can transmigrate in the next life to the celestial birth-species by reducing his or her karmic load. The maximum karmic load, K , at the agebonding moment of a living being to take birth in the next life as a celestial being should be less than or equal to K' i.e. K Page #34
Dr. Subhash C. Jain Transmigration, Evolution and Jain Karma Doctrine 35 M M The value of K for the various life forms can be determined using the above propositions. For the given birth-species in the present life, the possible birth-species in the next life are given in Table I through Table 5. It can be seen from Figure 4 and Table 4 that a human being born with the karmic load less than or equal to K and greater than K, i.e. KKK can transmigrate to the celestial birthspecies by reducing his or her karmic load at the age-bonding moment less than or equal to K and greater than K+, i.e. K^K, are less spiritually and physically developed than the infernal beings with the karmic load K"Page #35
36 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 the living being that carries the less karmic load during transmigration rencarnates with more potent vital powers. For example, two living beings A and B carrying karmic loads of K, and K, during transmigration are born as human beings, A with the first type of bone joint (vajra-rsabha-naraca samhanana) and B with the second type of bone joint (rsabhanaraca samhanana). Because the former bone joint (samhanana) is more potent than the latter bone joint (samhanana), karmic load K, must be less than karmic load K. Similar illustration of the 'rule of development to the other subclasses of the physique determining karma (Nama-karma) can be given. For example, one of the subclasses of the Nama-karma is the Paraghata-nama-karma that gives the capacity to protect the body from the attackes of the extrinsic substances such as virus and bacteria33. This capacity to protect the body can be considered as the immune power. The karmic load of the living being born with a weak immune power or less potent vital power of the Paraghata-namakarma is greater than that of the living beings born with strong immune power or more potent vital power of the Paraghata-namakarma. Moreover the potencies of their vital powers keep changing during their life span and increase with decreasing karmic load they carry with their karmic body. As the karmic load of a human being decreases, he or she climbs the 'ladder of the fourteen spiritual stages; and then the intensity of fruition of the auspicious nondestructive (aghatiya) karma increases, the intensity of the inauspicious nondestructive karma decreases, and the potency of the vital powers increases. The spiritual and physical development of living beings is depicted graphically in Figure 6. The rate of change of the karmic load of a living being gradually increases as the living being evolves from the least developed life-from of nigoda beings to the most developed life-form of human beings. It is logical to assume that the change in the karmic load is negligible in the nigoda birth-species.

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Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine The karmic load in the nigoda birth-species decreases at an infinitely small rate K,~K, where K is the maximum karmic Nigoda K12 K4 Kc KM K" K55 KI KN 0 Karmic Load, K THE Infernal Celestial Human Human Time Samanaska Subhuman Amanaska Subhuman 37 Figure 2. Evolution with karmic load. load of the nigoda beings since time immemorial. The rate of change of the karmic load in the amanaska- and samanaska-subhuman birth-species is small. The rate of decrease of the karmic load, hence the development process, proceed at a higher rate in the human birth-species and significantly much higher rate after the fourth spiritual stage. N N Some arbitrary values of the karmic load are: K/K~95%, KH/K~90%, K/K~85%; K/K~75%, and K4/K~65%. According to these arbitary values of the karmic load, the decrease in the karmic load in the amanaska- and subhuman birth-species is only about 5 and 10 percent of the maximum karmic load, respectively. Generally all living beings, except celestial beings born beyond kalpopapanna and a few exceptional human beings like Bhagwan

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 SS Mahavira, are born mithyadusti with the karmic load less then K=0,.85Kand greater than K.=0.75K. It means to achieve liberation that almost 85% of the karmic load is to be annihilated in the human birth-species and almost 65% of the karmic load is to be eradicated beyond the fourth spiritual stage. Purging of the large amount of the karmic load will require constant practice of wholesome moral conduct. To be born as a celestial being in the next birth, human beings have to reduce their karmic load from K/K, =0.85 to K/KN0.75, i.e. about ten percent only; they should be able to do it by performing karma with mild yoga-plus-kasaya. On the other hand, human beings with an increase in the karmic load from KK,=0.85 to KH/K,-0.90 and K/K, -95 i.e. about five to ten percent only will be born as an infernal being in the next birth. Human beings should, therefore, be very careful in performing their deeds if they wish to avoid transmigration to the infernal birth-species. Conclusion The development of the life-form of living beings is characterized by the number and the potency of the vital powers, which in turn are determined by the karmic load accumulated in their karmic body. The development of the life-form of living beings is based on the rule that the spiritual and physical development of living beings occur with the decrease in their karmic load. Based on this rule a conceptual scheme between the number and the potency of the vital powers and the karmic load of living beings is presented to explain their evolution from the least developed to the most developed life-form. References : 1. Tattvartha Sutra of Umasvati, translated by Nathmal Tatia in That Which Is (San Francisco : Harper Collins Publishers, 1994) sutra 8.11, p. 195. 2. Ibid, sutras 6.16-6.20, p 159-160 3. Ibid, sutras 6.16.p. 159

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Dr. Subhash C. Jain : Transmigration, Evolution and Jain Karma Doctrine 39 4. Ibid, sutras 6.17, p. 159. 5. Ibid, sutras 6.18, p. 159. 6. Ibid, sutras 6.20, p. 160. 7. saskhandagma of Puspadanta and Bhutabali (with Virasena's Dhavala-tika), translated by Hiralal Jain (Sholapur : Jain Samskrti Samraksaka Samgha, 2000), sutra 1, 1, 28, p. 226. 8. Ibid, sutra 1, 1, 27, p. 211. 9. Dravyasangraha of Nemicandra, translated by S.C. Ghosal (New Delhi : Today and Tommorrow's Printers and Publishers, 1990), gatha 12, p. 33. 10. Bharilla, Hukam Chand, Tirthankar Mahaveer aur Unka Sarvodyathirth, (Jaipur; Pandit Todarmal Smarak Trust, 2013), p. 45. 11. Gommatsara Jiva Kanda of Nemichandra, translated by J.L. Jaini (New Delhi: Today and Tommorrow's Printers and Publishers, 1990), gatha 129, p. 90. 12. Whitfield, Philip, From So Simple A Beginning : The Book of Evalution (New York : MacMillan, 1993). 13. Tattvartha Sutra, n. 2, sutra 2.37, p. 54 14. Gommatsara Jiva Kanda, n. 11, gatha 130, p. 91. 15. Ibid.. 16. ibid, gatha 133, p. 92 17. Tattvartha Sutra, n. 2, sutra 6.1, p. 151. 18. Tattvartha Sutra, n. 2, sutra 6.7, p. 153. 19. Holmes, Robert L. and Gan. Bary L., Nonviolence in Theory and Practice, (Long Grove, IL: Waveland Press, Inc., 2005) p. 13. 20. Jain, Subhash C., Rebirth of the Karma Doctrine, (Mumbari : Hindi Granth Karyalay, 2010), p. 23. 21. Ibid, p. 23: 22. Tattvartha Sutra, n. 2, sutra 6.2, p. 151.

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40 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 23. Tattvartha Sutra, n. 2, sutra 6.5, p. 152. 24. Gommatsara Jiva Kanda of Nemichandra translated by J.L. Jaini (New Delhi; Today and Tomorrow's Printers and Publishers, 1990), gatha639, p. 201. 25. Lodha, Kanhaiya Lal, Bandha-Tattva (Jaipur-Prakrit Bharati Academy, 2010), p. 136. 26. Tattvartha Sutra, n. 2. sutras 6.11-6.15, p. 155-158. 27. Lodha, n. 25, p. 231. 28. Gommatsara Jiva Kanda, n. 11, gatha 73, p. 54. 29. Kachhara, N. L., Scientific Exploration of Jain Doctrines (Delhi : Motilal Banarasidass, 2014), p. 202. 30. Satkhandagma, n. 7, sutra 1, 1, 25. p. 205. 31. sarkhandagma, n. 7 sutra 1, 1, 26, p. 208. 32. sarkhandagma, n. 7, sutra 1, 1, 28, p. 226. 33. Lodha, n. 25, p. 172.

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Impact of Jainism on Environmental Sustainability Dr. Chandranath Chatterjee* Introduction: Sustainability is a 'buzz' word in present scenario. In today's global environment every country is focusing on sustainable development. Sustainable Development implies meeting the need of present without compromising the ability of future generations to meet their own needs. (Brundtland Commission, United Nation, 1987). In other words sustainabitlity is the longterm maintenance of responsibility, which has environmental, economic and social dimensions. For the purpose of increasing awareness regarding environmental sustainability world over and determining the severe environmental issues an Earth Summit was organized in June 1992 at Rio de Janerio. It is popularly called as Rio Earth summit. This summit comes up with a future conservation plan for sustaining environment and for this a blue print was prepared. Interestingly, ancient Indian civilization also knows the importance of nature and in this regard several principles were developed and practiced in ancient India which is very much similar to Rio principles. The modern holistic methods of ecological sustainability are replicated in many ancient indian literature. The Vedic, Jain, Buddhist, and Kautilya's Arthasastra established the principles of sustainability centuries ago, earth is to be respected and protected like mother "bhoomimataputrohamprithivyah". In many parts of India, communities have inherited the rich tradition of love and reverence for nature through the ages. Religious preaching's, traditions and customs played a *. Assistant Professor, Dept. of Zoology, Bankura Christian College.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 a prominent of environmentalism. They promote such guidelines and principles amont common people that ensured an intimate contact and sense of belonging with nature. It comes up in the form of directive principles and orders to the followers of religion, to perform certain rites and rituals that became a part of their life and ensure environmental sustainability. For the Jain tradition, the term used to describe the soul is jiva, a term derived from the Sanskrit root jiv, which means "to live". The ideas regarding the life force or soul of Jainism carry several characteristics which distinguish this concept from its counterparts in other Indian traditions. The concept of soul in Jainism holds profound implications for human agency and environmental ethics. In some respects, however, environmental activism can wim a secondary place at best in the practice of the Jaina faith. The observance of ahimsa must be regarded as ancillary to the goal of final liberation, or kevala. In terms of the lifestyle of the Jaina lay person, certain practices such as vegetarianism, periodic fasting, and eschewal of militarism might be seen as ecofriendly. Threat to the earth : We have entered into a new phase of Earth-human relations, wherein the humen effectively has conquered nature. The now submissive earth relies upon the human for its continuance. The earth has been bruised by the abundance of radioactive waste and the everpresent threat of nuclear conflagration. The sky has been fouled with emissions from autombiles and factories. Human and industrial wastes have polluted our rivers and lakes. Adherents of Jainism, given their ethic of nonviolence and their deep involvement with the governmental structures of India and the business community worldwide, are well positioned to initiate such a dialogue. The story of human superiority over nature has been told throughout the world, even by the Jainas who seek to rise above nature. And this story has been realized, as seen in the success of consumer culture worldwide. Native habitats continue to be destroyed as

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Dr. Chandranath Chatterjee : Impact of Jainism on Environmental Sustainability 43 industrialization expands. As this happens, entire species of animals, insects, and plants disappear, never to return. Yet humans proliferate, taking up more space worldwide with their houses and condominiums and farmland, encroaching on and destroying the wild, isolating humans within fabricated landscapes that separate the human from the pulse of nonhuman life. A shift in consciousness must take place that values life in its mayriad forms. Telling a different story may help in bringing about this shift. The cosmological views of Jainism, the insights of contemporary science, and the growing perception of the beauty and fragility of the natural order all can contribute to this essential change in perspective. Environmental protection is intrinsic, innate and inherent in Jainism. It is in-built and intergrated in every principle, tenet and mandatory doctrine of Jainism, in its epistemology, ontology and metaphysical concepts. Enlightened Jain icons, Arhats, Tirthankaras, learned saints and Acharyas pondered over and considered every aspect of environment, the various causes of its degradation and necessary measures, prophylactic to pre-empt as well as remedial to redress and redeem and also for its sustained maintenance. They evolved and prescribed environment friendly concepts, tenets, principles, ordained mandatory doctrines and an elaborate code of conduct to ensure sustained, congenial, clean, healthy and symbiotically harmonious environment. The connotation about environment is much wider than generally understood. It implies not only physical environmental of air, water, soil, animals etc. but also social environment of multitudinons relationships between individual human beings, families, groups, societies and nations and also interdependent interactions between all life dorms which also interact with physical constituents. Both physical and social environment are interactive, mutually reinforcing and influencing to mould and condition each other. If physical or natural environment with its myriad constituents air, water, soil, min

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 erals etc. suffer degradation, pollution and imbalance, the consequences in green-house effect, climate change, droughts, floods, storms, famines, pestilences etc, will influence and disturb the social environment, its stability, health and harmony. Likewise imbalances in social environment beset with conflicts and wars will adversely affect the physical environment, accentuating its degradation, pollution and imbalances and this in turn will disturb the social environment and the vicious cycle will go on. Environment should be considered in its totality as a composite aggregate whole in which every constitutent smallest and biggest is equally important in its own specific symbiotic role. It can be compared with any organism in which there are 2 trillions of cells and each cell work for the whole body i.e. for all cells and all cells work for every single cell. Any dereliction or aberration on part of a single cell will destory itself and all other cells and the body. In any manmade machine every smallest part is important for functioning of the machine. Environment is like an organim, a composite unified system in which every constituent is important and all constituents small or big should be considered equally indispensable. In Jainism equality of all is one of the important fundamental principles and even earth forms, water-forms, air-forms, energy-forms which are generally considered inanimate (non-living being) are considered life forms similar to other living beings including human beings. This is unique in Jainism only and unparalleled as compared to other schools or thoughts anywhere and at any time. In recognized living forms also the smallest microbe has been assigned potentially the same status as highest evolved life form of human beings in as much as that all living beings possess similar souls, all capable of attaining the highest enlightenment, perfection and salvation. It is also unique of Jainism that it subscribes to the principle of mutualism (symbiosis) in all inter dependent interactions of all the constituents of environment both animate and inanimate, that all act

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Dr. Chandranath Chatterjee : Impact of Jainism on Environmental Sustainability 45 and interact for mutual benefit. This mutualism ensures sustain ability of congenial, healthy and harmonions environment. In Jain chronology the time-cycle begins with Susama-Susama (Happiest) period (era) when all living and non-living live inperfect harmony, interact in mutually beneficial way. The environment also remains congenial without any pollution, erosion etc. and there are no natural calamities of floods, famines, storms, and also there are no conflicts and wars. The conditions decline from best to good to bad to worse gradually because ofgreed of mankind, its encroachment and exploitation of natural resources beyond their carrying capacities. Hopefully, however in Jain cosmology there is mention of areas where conditions remain in best or good state as a result of realization at any stage by human beings to limit their numbers and consumerism commensurate with the carrying capacity of natural resources. It is imprtant to mention here that in natural forest based life style, the populations remain optimum according to the availability of food naturally as proved in a recent experiment on wolves in Germany. With the advent of agriculture food availability was augmented artificially and this triggered increase in population, requiring more land for agriculture and necessitating more destruction and clearance of forests for cultivation, then more population and more requirement of land and more destruction of forest and the cycle continued till recently legally and illegally even now by extensive encroachments on remnant forest areas inspite of stringent laws. So long as population explosion continues, this will not stop. As availability of land for agriculture became scarce, use of chemical fertilizers and poisonous pesticides increased and their indiscriminate use is single most maximum contributor off extensive pollution of air, water and soil. The dangerous pesticides through soil and food are entering in human body with biological magnification resulting in increasing incidence of fatal diseases of heart, kidneys, liver and cancers of various types. It is like turning of a good friend

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 as enemy because of wrong behaviour. Mankind is still in slumber, and have not awakened inspite of conclusive scientific evidence of looming suicidal disasture. Subsequently industrialization added fuel to fire, accelerating environmental degradation and pollution. Scientists have estimated that at present levels of consumption and population we need natural resources of 4 to 5 such planets as earth. Obviously the pressure on environment is at least four times more than its capacity. The problem is that all the factors responsible for environmental degradation are accentuating and not declining. Resistance from degradation : Only mankind is responsible for environmental degradation. Other lifeforms live symbiotically and in harmony with nature. It is only when human beings in their greed and lust encroach their natural habitat and their sources of livelihood that there are aberrations in their behavior including harmful mutations. In fact, living forms can be found in the earth, in water, in fire, and in air itself, taking the shape of large rocks and in microscopic particles circulating in the wind. Jainism's unique cosmology gives cause for Jains to think deeply about their role in such environmental issues as industrial pollution and global warming. Jains state that the waters and the air contain life, in addition to the living creatures that dwell therein. Hence, pollution deemed harmful in either element must be mitigated, not only for the sake of human health, but also for the sake of the life that thrives in air and water. Similarly, global warming will not only cause great disruption for humans but will displace and perhaps decimate countless species, the most famous at present being the polar bear. Given human complicity and causality in regard to climate change, Jains would have a double incentive for taking action: protection of humans and protection of other life forms. Conservation of Nature : The culture of conservation of nature dates back to the ancient Vedic Period. The four Vedas i.e. Rigveda, Samaveda, Yajurveda and

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Dr. Chandranath Chatterjee : Impact of Jainism on Environmental Sustainability 47 Atharvaveda are full of hymns which exeplicitly advocate the supremacy of different natural power. The Rgvedic hymns refer to many gods and goddesses that is just the personification of natural entities like sun god, moon god, thunder, water god, rivers as mother, rain, lightening, trees etc. Today it has been confirmed that solar energy is the ultimate source of energy that regulates the flow of energy through water chain, food chain and drives various other nutrient cycles and in this way establish a control over the earth ecosystem, but it was well understood and realized by the ancient Indians. This respect to nature and ecology can be noticed in avast network of sacred rivers, sacred mountain, revered treesand plants, and even holy cities across India. Nature has the same blessed connection with manas mother has with her child. This is evident from the practice done by a classical Bharat Natyam dancer when she steps on to the stage. Firstly, she touches the floor and with a prayer she asks forgive ness from the Earth as she is going to stamp hard with her feet on the earth while dancing. Conservation of Flora : Conservation and preservation of flora also called as plant kingdom has been an integral part of Indian culture. Tress have been given huge importance in the ancient Indian tradition. The four Vedas are full of hymns regarding reference to different herbs, trees, flowers and their significance for nature, ecology and man himself. Trees and plants were considered as living beings. Modern Science also confer that plants have life. To cut and harm them unnecessarily or at largescale was considered as sin. Peepal tree continuously releases oxygen in the atmosphere which is very important for humanlife, and therefore, such knowledge must have been put into a spiritual form by our ancestors. The tradition of sacred groves was also practiced in ancient period and it is still practiced infolk and tribal communities. A sacred grove is consists of oldtrees generally at the outskirts of a village. They were not cut and left untouched when the villagers or

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48 JAIN JOURNAL: VOL-XLIX, NO. 1-1V JULY 2014-JUNE 2015 original settlers cleared the forest for growth and development or to establish the village. Such groves were called to be revered and regarded asthe abodes of gods and goddesses or spirits and there fore conserved with utmost care. There are many sacred plants suchas Tulsi, Rudraksha, Bar, Peepal etc. Planting and worship Tulsiand adding it to water and food is considered sacred. Tulsi is a very good medicinal plant. Scientific evidences sugest that it is hepato-protective, anti-inflammatory, antimicrobial, immuno-modulatory, cardioprotective, adaptogenic,-antidiabetic, anticarcinogenic, neuro-protective, radioprotective, mosquito repellent etc. Fauna and Wildlife Protection With land and plants, fauna was also protected and conserved. Fauna refer to animal kingdom. Wild and domesticated animals were given due respect in the acient Indian tradition. Many Hindu gods and goddesses have some particular animal or birdas their vehicles (vahana). These consist of lion, tiger, elephant, bull, horse, peacock, owl, ox, mouse, etc. The association of these animals with peoples' religious beliefs played a prominent role in their protection and conservation for so long in India, until the colonial rule starts intensive hunting. The feeling of sacredness attached to wildlife protected it and help in creating an ecological balance. Snake worship was a holy effort done by our saints to preserve this animal, who is associated with fear and persecution among people because of its perceived venomous nature. Even modern science has confirmed that snakes have an important role to play in food cycle. It also plays a significant role in maintaining the ecological balance. Sustainable Practices in Jainism Buddhism and Jainism are the two most important religion of India. Both of these heterodox sects of ancient India also advocate ecological conservation. Where Buddhism advocates patience, love, concern, forgiveness, the Jainism believes incomplete nonviolence (Ahimsa). Jainism treats every creature of earth either smaller insects,

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Dr. Chandranath Chatterjee : Impact of Jainism on Environmental Sustainability 49 microbes or big ones as equal and forbids their killing by any means. This perception provides a better understanding among followers of this religion towards conservation of nature, ecology and bio diversity. Jain environmentalism is largely based on spirituality, non violence and equality. Jainism is a religion of kindness. It aims at the welfare of all living beings. Non-violence (Ahimsa) is one of the principal doctrines of Jainism that deals with there striction of not harm- ing living beings. Each life form that is plant or animal has an inherent worth and each must be respected. Jain followers can actively use their knowledge and understanding of practing non-violence principles in meeting the present ecological needs. Jainism presents a giant view that advocates the inter relatedness of all forms of life (Jiva). Its ethics and principle, which is largely based on obligation, can easily be extended to earth ethics. It explicitly emphasized that every Jiva must be respected. It confers that every human beings which is highly advance creature of earth have a great moral adn ethical responsibility with the rest of the universe in thier shared dealings and associations. This ethical responsibility makes Jainism a cradle for the creed of ecological conservation. Jain ethics insists that any form of violence has harmful effects on those who commit it, with subsequent ill effects in terms of karma. "Ahimsa-paramo-dharmah" means non injury to any living creature, is one of the basic principal of Jainism. Harming or killing any life form (Jiva), is the greatest of all sins. Jainism asserts that there must be no destruction. There should be kindness and sympathy for all living creatures at every step of daily life. For the Jains, ahimsa means to represent one's compliance to detach himself not merely from acts of injury or killing, but also from the entire mechanism of violence, hostility, anger, possession, and utilization that is common in rest of the world. Jainism preached it so philosophically by accepting the principle the inter dependent existence of nature and animals. Jain

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Tirthankar Mahavira says, "kill no creature" and even avoid accidental injury to all living beings. Jains wear nose-masks to stop inhalation of microbes. These are many important principles laiddown by Jainism to avoid any type of harm to water, air, fire, and other forms of life. It also asserts on minimizing such evils like sound pollution, and thus helps to maintain the balance between community and ecology. Conclusion The mismatch between and carrying capacity of natural resources is increasing and is eating away the very resource base necessary for all life-forms including humans. Mankind being at the top of the pyramid in biosphere has the sole responsibility to check further deterioration and reverse the trend towards better environment. Hope fully, the realisation is coming and people are now aware of environmental hazards. Human ingenuity with its present phenomenal wealth of knowledge as never before, will certainly beable to rectify and redeem the damage done mainly by its own anthropocentric attitudes. The process will be difficult but not in surmountable. It will need tremendous collective efforts and will power of manking as a whole. The first step should be to change attitude from anthropocentric and selfish to compassionate and universal for all the constituents of environment both animate and inanimate and universal for all the constituents of environment both animate and inanimate. The attitudinal change then should be translated inpractice and deeds. Thus we can say that ancient Indians were very much aware about the ecology and sustainability. It helps in solving specific environmental problems and the modern principles of sustainability were adopted at that time. But unfortunately we have forgotten those golden principles laid up by them. The Jaina programs of environmental education could be expanded to prepare future leaders to be more familiar with environmental issues. Whether seen as a continuity of interchangeable life forms of as

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Dr. Chandranath Chatterjee Impact of Jainism on Environmental Sustainability 51 a succession of discrete incarnations, the weblike nature of both contemporary biology and traditional Jaina cosmology merits our attention. Both views require us to see the world as a living, breathing, sensuous reality, from its elemental building blocks of earth, water, fire, and air, through its microbial expressions, right up to its array of complex insects and mammals, including primates. The key to Jainism might well be its evocation of immediacy and care, rather than any narrative myth or set of externally imposed ethical values. REFERENCES: Kumar B. M. Forestry in Ancient India: Some Literary Evidence, Asian Agri History, 12 (4), 299-306 (2008) Prime R., Vedic Ecology: Practical wisdom for surviving the 21st century, Mandala Publishing Group, Novato, California, U.S.A., (2002) Yamamoto S., Contribution of Buddhism to Environmental thoughts, The Journal of Oriental Studies, 8, 144-173 (1998) 2 Kumar B.M., Forestry in Ancient India: Some Literary Evidence, Asian Agri History, 12 (4), 299-306 (2008) Prime R., Vedic Ecology: Practical wisdom for surviving the 21st century, Mandala Publishing Group, Novato, California, U.S.A., (2002) Herman Jacobi, tr. Jaina Sutras, Part One, Oxford: Clarendon Press, 1884, p. 19. Paul Dundas, The Jains (London and New York: Routledge, 2002), p. 23. Herman Jacobi, tr. Jaina Sutras, Part One. Oxford: Clarendon Press, 1884, p. 19 Thomas Berry, The Dream of the Earth (San Francisco: Sierra Club Books, 1988), 164. Christopher Key Chapple, Nonviolence to Animals, Earth, and Self in Asian Traditions (Albany, N.Y.: State University of New York Press, 1993), chap. 4. Umaswati, That Which Is (Tattvartha Sutra): A Classic Jain Manual for Understanding the True Nature of Reality, trans. Nathmal Tatia (San Francisco: Harper Collins, 1994), 53

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Jain Response to Environmental Crisis Dr. Anindita Mitra* For economic development and better living, man has sacrificed forest lad for agriculture, industries, urbanization etc. This has brought in to trail environmental disaster and backfired on man himself endangering etc. The root of the ecological crisis is a spiritual crisis of self concerned greed, aided ans abetted by indigenous technologies no longer properly restrained. Pollution, extinction of species and destruction of forests and wild life are exploitations against the earth and against humanity. The most urgent task of both science and religion is to assert the unity and sacredness of creation, and to reconsider the role of human in it. Traditional Jain teaching can serve to remind the world of the power and complexity of nature as well as the moral advantage of living simply according to the vows associated with non-violence. It we want a clean environment, we have to adopt a life style that springs from a moral and spiritual dimension. We have to follow a simple, moderate life style avoiding both extremes of self deprivation and self-indulgence. Satisfaction of basic human necessities reduction of wants to the minimum, frugality and contentment are its important characteristics. With such a life style, humanity will adopt a non-exploitative, non-aggressive, caring. attitude dowards nature. Concept of deep ecology: Arne Naess developed his principle of deep ecology in response to increasing ecological degradation and the perceived inability of contemporary ecological movements to develop substantial and viable solutions to the growing environmental problems of his time. A visionary environmental ethicist, Naess claimed for a renewal to what *. Assistant Professor, Dept. of Zoology, Bankura Christian College.

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Dr. Anindita Mitra : Jain Response to Environmental Crisis 53 he called shallow ecology: ecological ethics which focused primarily on developed countries and preventing resource depletions for their benefit. He suggested that shallow ecology be replaced with deep ecology, a series of ethics which address the deeper issues around envirnmental destruction for the benefit and protection of nature itself?. Deep ecology concetrates on the deeper social and cultural issues surrounding environmental destruction, and in doing so, attempts to establish a comprehensive ethic for the prevention of further ecological damage. Later scholars such as Devall (1999), Sessions (1995) and Warwick (2003) supported Naess's philosophy, establishing it as a contemporary and essential environmental ethos in contemporary ecology. Lastly, deep ecology borrowed from the Hindu, lexicon and incorporated its non-violent approach to other living beings, known as ahimsa. Connections Between Deep Ecology and Jainism : This basic idea of non-violence is not only found in Hinduism, but is also a principle ethic within Jainism, although Jains interpret and apply non-violence differently. Ahimsa is so central to the Jain belief system that they champion it as their maxim; Ahimsa Paramo Dharma!. As one Jain ascetic explained, Ahimsa is not an ethic, but--the virtue: all other restraints are simply elaboration of this central one?. Jainism is considered by scholars to have developed as an sprout of Vedic Hinduism around the eighth century BC4,5, and is today a minority tradition centralized in Northern India. Although scholarly literature has traditionally engaged with Jainism as an ascetic world renouncing tradition, it has recently become associated with ecology and environmental ethics due to its application of non-violence towards the natural world? More specifically, it is doctrine of anekantavada (non-absolutism) and parasparopagraho jivanam (interrelatedness) are compared to deep ecology's similar values of pluralism and an interconnection between all living beings. As Chapple states, ---The common concerns between Jainism and environmen

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54 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 talism can be found in a mutual sensitivity towards living things. The doctrine of anekantavada is associated with deep ecology's emphasis on the possibility of a plurality of solutions to environmental problems, while the Jain aphorism, parasparopagraho jivanam, compares with deep ecology's emphasis on the interconnectivity of living beings. These two Jain tenets are both cited within the tradition as well as by outside academics as examples of Jainism's inherent ecological ethic. Any comparison between deep ecology and Jainism based on anekantavada and parasparopagrahojivana can be based only on a nearsighted view of the terms, and, as a result, an incomplete representation of the relationship between Jainism and the deep ecology movement through anekantavada and parasparopagraho jivanam is produced. Jainism and deep ecology are most commonly connected through the Jain doctrine of ahimsa, or nonviolence, and is best articulated through the aphorism -- ahimsa paramo dharmah", or nonviolence is the paramount path'. This statement has become the calling card of Jainism, and the flag behind which Jains have connected themselves to deep ecology. Kokila Shah explains that Jain--non-violence is the principle for ecological harmony par excellence. It may be compared with deep ecology1o or as Devall11 states: -- "The norm of nonviolence is readily accepted by deep ecologist". Deep ecologist use ahimsa as a doctrine that respects other living creatures, and requires the protection of these creatures from all forms of harm, specifically harm from human environmental destruction. As we have seen, the Jain understanding of what is a living creature extends to any being that has one or more of the five senses (touch, tast, smell, sight, and hearing). Therefore it requires that the principle of nonviolence be used towards elements, plants, animals and humans. Value of Living Beings in Jainism and Deep Ecology: The idea of inherent value for living things within the natural world is also found within Jainism's ahimsa, which argues that all

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Dr. Anindita Mitra : Jain Response to Environmental Crisis 55 living beings deserve freedom from violence and interference, as well as---compassion, harmlessness, and respect for the sanctity of life in all forms 2. Jains agree that all living beings deserve respect and protection from violence through the doctrine of ahimsa, yet unlike deep ecology, Jains do not consider all beings to be equal, therefore contradicting deep ecology's biocentric egalitarianism. This idea of inherent value as a justification for a protectionist attitude towards the natural world is represented through the idea of animal rights and liberation. Jain animal rights groups have used the idea of value to protect animals in association with the doctrine of ahimsa. L.M. Singhvi in his Jain Declaration on Nature explains that, ---transgressions against the vow of non-violence include all froms of cruelty to animals and human beings.'3 Although deep ecology and Jainism both suggest that animal rights must be protected, the two have a different understanding of what animal protection means. Not only do Jains have a structured hierarchy of the animal kingdom, which deep ecology rejects, but the animal shelters (pinjrapoles) that are run by Jain philanthropic organizations do not fully protect animals in the manner in which deep ecology's ideal of inherent value requires. Meat eating is considered to be the--biggest enemy of righteousness, purity and goodness in Janism!', and vegetrianism is one method that Jains have developed in an attempt to protect animals from harm and ensure their own positive karmic rebirth. Beyond vegetarianism, another concrete representation of Jain animal protection and ---living ahimsa is seen in the establishment of Jain pinjrapoles (animal shelters). The Mysore Pinjrapole Society in Mysore, Southern India describes its Mission Statement to : "Prevent Cow slaughter, protect cattle, shelter cattle, dogs, sheep, goats, horses, rabbits etc., that are weak and helpless, and provide, food, water, medical help to all animals"15. Pinjrapoles are seen as an active representation of ahimsa since---it is the duty of human beings to act for animal welfare16. Jain community groups often organize, run and fund, pinjrapoles that take in stray animals including cattle, elephants, dogs,

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 and goats. These animals may be bought from meat markets by Jains and donated to the pinjrapoles to prevent them from going to slaughter, or injured animals that have been found around the city are brought to the shelters to be cared for '7. Most commonly, animals are brought to a pinjrapole because they are hurt, either having been injured, or suffering from an illness. The Bird Hospital of New Delhi India is dedicated to the protection of Birds in the area and is run by the Digambara Jain community. Birds that are injured are brought to the shelter and treated and released, although many never leave choosing to spend the rest of their lives around the hospital. Until recently, and even now with only few exceptions, predatory birds were turned away from the hospital. As a rule pinjrapoles do not take in carnivorous animals, as they are violent and would require staff to provide live food for the patient. Therefore, such animals are regarded as secondary to herbivores within the Jain perception of animal value Pinjrapoles are a live representation of Jain ideal on animal protection in which a clear hierarchy between animals exists within the system. Deep ecology's biocentric egalitarianism rejects any instance where one species is valued over another. Pinjrapoles act as the living ethic of ahimsa and animal protection in Jainism, the reality of which does not relate to deep ecology's ideal of animal rights. While the Jain animal protection through pinjrapoles may initially appear to adhere to the ethic of inherent value in deep ecology, the philosophy and actions towards animals do not. Biocentric egalitarianism suggests that living things, including plants and animals have inherent value and therefore should be protected in a manner where no one species takes precedence over another. Deep ecology requires a strict protection of animals beyond simply preventing harm, while Jains have a highly developed hierarchy between living beings. Therefore Jainism's live representation of animals rights and ahimsa, through the establishment of pinjrapoles, does not 'equate to deep ecology's principle of inherent value and biocentric egalitarianism.

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Dr. Anindita Mitra : Jain Response to Environmental Crisis Conclusion : Jainism does not look upon the universe from an anthropocentric, ethnocentric or egocentric viewpoint because it is rooted in the doctrine of anekantavada and syadvada. It takes into account the viewpoint of other species, other communities and nations and other human beings. The discipline of nonviolence, the recognition of universal interdependence and the logic of the doctrine of manifold aspects, leads inexorably to the avoidance of dogmatic, intolerant, inflexible, aggressive, harmful and utilitarian attitudes towards the world around. It encourages an attitude of give and take and of live and let live. It offers a pragmatic peace plan based, not on the domination of nature, nation or other people, but on equanimity of mind devoted to the preservation and balance of the universe. It is this conception of life and its eternal coherence, in which human being have an inescapable and ethical responsibility that made the Jain tradition a cradle for the creed of environmental protection and harmony. Acknowledgement The author is greatly indebted to Dr. Sanjay Kumar Sukla for his article "Ecological perspectives of Jainism" and Blair Trelinski for his master's thesis "Deep Ecology and Jainism" for writing this article. REFERENCES : 1. Lilyde Silva, "The Hills wherein my souls delight : exploring the stories and teachings,"in Buddhism and Ecology, ed. Batchelor and brown, pp: 29 2. Naess Arne 1973 "The Shallow and the Deep, Long-Range Ecology Move ment: A Summary" Inquiry 16:95-100. 3. Laidlaw, James. 1995. Riches and Renunciation: Religion, Economy and Society among the Jains, Oxford: Oxford University Press. pp : 153-154. 4. Chapple, Christopher Key, 2007. Jainism and Nonviolence in Subverting Hatered: The Challenge of Nonviolence in Religious Traditions, ed. Daniel L. Smith-Christopher. New York: Orbis Books: pp : 52

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58 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 5. Badlani, Hiro G. 2008. Hinduism : Path of the Ancient Wisdom. USA: Uni verse : 151-152 6. Cort 2001. Jains in the World: Religious Values and Ideology in India. Ox ford: Oxford University Press. pp : 4 7. Chapple 2002 Jainism and Ecology In When Worlds Converge : What Sci ence and Religion Tells us about the Story of the Universe and Our Place in it, ed. C. Matthews, M Tucker and P. Hefner. Chicago and La Salle, illinois; Open Court 8. Chapple ed. 2002 Jainism and Ecology: Nonviolence in the Web of life. Massachusetts : Harvard University Press. 9. Misra, Girishwar, 2009. 'Non-Violence: An Imperative for a Flourishing Collective Life' Psychological Studies, pp : 54. 10. Shah, Kokila H. 2008. "Relevance of Non-Violence in the Modern World with Special Reverence to Jainism' In papers for the National Seminar on Indian Philosophy: It's Relevance to the 21st Century pp : 11. www.upmthane.org. 11. Devall, Bill. 1992. American Environmentalism: The U.S. Environmental Movement; 1970-1990, ed. Riley E. Dunlap and Angela G. Mertig. Washington D.C.: Taylor and Francis, Ltd. 12. Muniji, Shiv, 1995. The Jain Tradition, India: Sanskar Jain Patrika and Baghwan Mahavir Meditation Research Centre Trust, pp : 19 13. Singhvi, L. M. 2010, Jain Declaration on Nature, Jainology Institute, Avail able at http: www.jainology.org. publications.jain.delaration.on.nature. Accessed June 30, 2002. pp : 5 14. Gyansagar, 2006, Burning Issues: Cool Solutions, Pamphlet, trans. J. K. Jain, Delhi: Prachya Shraman Bhari. pp : 9 15. Mysore Pinjrapole Society. Our vision Mission and Objectives...http: mysorepinjrapolesociety.org. Vision.htm., 2010. 16. Shah, Natubhai, 1998, Jainism : The World of Conquerors, Volume two. Portland: Sussex Academic Press. pp : 224-226 17. Tobias, Michael. 1987. Ahimsa : Non-Violence . Public Broadcasting Ser vices. Film.

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Historical Development of Jaina Epistemology and Logic Dr. Anupam Jash* The development of Jaina theory of knowledge or epistemology extends over a long period. And it can be devided into three parts. First, the Jaina epistemology ofagamic period begins with the age of tirtharkara Mahavira (600 BC) continued to the first century AD. Secondly, the Jaina epistemology of Philosophical period from the first/second century to the eighth century A.D., beings with Kundakunda (Ist cent.), Umasvati, Siddhasena Divakara and Samantabhadra (600 AD) and lasts up to the age of Acaryya Hemacandra (1100 AD) and Mallisena Suri (1229 AD). Thirdly, there is the tarkik period of Jaina epistemology which begins with acaryya Yasovijaya (18th cent.) and continues to his followers. Dawn of Jaina Epistemology: The idea of knowledge and its various types can be traced as early as the history of Jainism. An exhaustive study of Jaina philosophy indicates that the Jaina theory of knowledge existed long before the birth of Mahavira and it is associated with the age of Parsvanatha, which is not later than 800 BC. But we found that the main discussion about the theory of knowledge was originated in the time of the 24th tirtharkara, Lord Mahavira, as well as the Jaina canonical literature. The extant Jaina canonical literature is based on the discourses of the 24th tirthamkara, Lord Mahavira. He had eleven main disciples who are known as "Ganadharas'. Indrabhuti Gautama was the first ganadhara who gave the sutra form the discourses of Lord *. Assistant Professor, Dept. of Philosophy, Bankura Christian College.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Mahavira. Sudharma Svami was another eminent ganadhara to whom credit can be given for compiling a number of sutras. Thus, Lord Mahavira propounded the knowledge by meaningful expressions and the ganadharas rendered the knowledge in sutra form. In this sense the ganadharas have been called the composers of agama literature. Composition of the Agamas: 60 In the beginning these Agamas were not writen for several centuries, it was transmitted orally. Later in order to collect and compose the Agamas transmitted so far orally, three councils were held after a long interval after the death of Mahavira. Those councils were: A. Pataliputra Council (c. 367 B.C.) A terrible famine appeared in Magadha in the reign of Candragupta Maurya in the middle of the fourth century B.C. (after about 150 years of the nirvana of Lord Mahavira). Many of Jain acarya lost their lives for want of food and with them the knowledge of Agamas are also destroyed. After the famine was over, a council of Jaina acarya and saints was held at Pataliputra to collect the Agamas. B. Mathura Council (c. 303 A.D.) But due to famine and other reasons the Jaina community and their literature again appeared to a severe obliteration. The canonical literature again went into disorder and hence a second council was held at Mathura in between c. 300 A.D.-313 A.D. under the leadership of acarya Skandila. It was another attempt to bring together the Agamas which were scattered and were in the process of being lost. During the same period Nagarjuna Suri organized a Sramana Sangha in Vallabhunagara'. But unfortunately the compiled version of one did not fully tally with that of the other. C. Vallabhi Council (c. 454 A.D.) After one and a half century of the Mathura Council another sramana sangha was organized under the leadership of Devardhi Gani Ksamasramana. In this Council, as D.C. Jain says, the different versions were reconciled as far as possible and given a definite

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Dr. Anupam Jash: Historical Development of Jaina Epistemology and Logic 61 shape2. In this council the canons were written down according to version of Mathura Council. Thus Vallabhi Council, according to Herman Jacobi, was a landmark in the history of Jaina canonical literature as it determined the definite and final shape of Jaina Agamas in book form3. Epistemology in the Agama period: In the agama period the idea of knowledge stands, as one of the constituents of the way of salvation. The description of five types of knowledge stands as the spiritual powers manifested gradually as the self aspires for higher and higher reality. L. C. Shastri remarks1 in this context that, knowledge in this period is not valued on the merit of epistemological and logical validity but as a means for the spiritual development and ethical progress. Jnana (knowledge) is one of the constituents of the path towards the attainment of moksa The first half of Acaranga Sutra (i. 5. 5. 5) contains a significant remark expressing the identity between the cognizer and the cognitions. In the Bhagavati Sutra (5.3.191.192.). the nature of knowledge have been discussed. In the Sthananga Sutra (321), the term pramana, and its various distinction have been explained'. The Bhagavati and the Sthananga clearly express the five types of knowledge with its divisions. Uttaradhyana Sutra also enumerates the five types of knowledge. In Rajaprasniya (165) we see that Kesi Kumara, a follower of Parsvanatha explains five types of knowledge to King Paesi (Pradesi). Nandi Sutra is fully devoted to the theory of knowledge. Dasavaikalika Sutra Niryukti discusses the ten avayava of syllogism and the different types of debates which are very important in the history of Indian logic. Avasyaka Sutra Niryukti provides a valuable material for the study of Jaina epistemology10. The Digambara works like the Satkhandagama, Kasaya Prabhrta and Mahabandha provide valuable information in this respect. Epistemology in the Philosophical period: In philosophical period, the idea of knowledge is meant to ascertain relaity. The criteria of validity of knowledge, methods of its

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62 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 ascertainment, the sources of knowledge and its relation with the object are the main problems of this period to the Jaina philosophers. The Tattvartha Sutra of Umasvati; Pravacanasara of Kundakunda acaryya; Aptamimamsa of Samantabhadra, Sanmati Tarka and Nyayavatara of Siddhasena Divakara, Dvadasaranayacakra of Mallavadin, Tattvartha-Raja-Vartika, Astasati, Pramana Samgraha, and Naya Viniscaya of Akalamka; Anekantajayapataka of Hari Bhadra; Tattvarthaslokavartika, Astasahasri, Apta Pariksa, and Pramana Pariksa ofVidyananda; Pariksamukhamof Manikyanandi; Prameya Kamala Martanda of Prabhacandra; Nyaviniscayavivarana of Vadiraja; Pramanamimamsa of Hemacandra, Syadvada Manjari of Mallisena Suri are the main texts on the Jaina epistemology in this period. This history of non-canonical literature of svetambra begins with Umasvati. Umasvati (1-85 AD). who was called Umasvamin by the advocates of digambara sect is the author of the Tattvartha Sutra (according to the svetambara thinkers) or Tattvarthadhigama Sutra Tattvartha Sutra (according to the digambara thinkers) is recognised as an authority by both the svetambara and the digambaras. Professor Mohanlal Mehta mentions that", the main features of Jaina logic, epistemology, psychology was found in Tattvartha Sutra in deals. Siddhasena Divakara (480-550 AD) was a great logician. His works include the Sanmatitarka, and the Nyayavatara. The Sanmatitarka is an excellent Prakrta treatise on the theory of nayas. It also deals with the theories of knowledge and judgment. The Nyayavatara is the earliest Jaina work on pure logic. Samantabhadra (6th-7th cent.) a diagambara philosopher is the author of the Aptamimamsa, Yuktyanusasana and Svayambhustotra. Among these three books only in the Aptamimamsa the philosophy of non-absolutism as well as jain epistemology is ex

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Dr. Anupam Jash : Historical Development of Jaina Epistemology and Logic 63 plained. Haribhadra (705-775 AD), a famous svetambara philosopher, composed a large number of works both in Sanskrit and Prakyta, His Saddarsanasamuccaya, Anekantajayapataka, Sastravartasamuccaya, Anekantavadapravesa, Sarvajnasiddhi etc. deals with Jaina theory of knowledge in brief. Akalamka (750-800 A.D.) was a great digambara philosopher who composed the following philosophical (logical) treatises in Sanskrit : (I) Laghiyastraya, (2) Nyayaviniscaya, (3) Pramartharajavartika and (4) Siddhiviniscaya. He commented on the Tattvartha Sutra is known as Tattvartharajavarttika and that on the Aptamimamsa is called Astasati. All of these works deals with the Jaina theory of knowkedge. Manikyanandi was an early Jaina philosopher of digambara sect. It is mentioned that Manikyanandi lived about c. 523 AD, according to S.C. Ghosal it is 6th century and according to S. C. Vidyabhusana it is 800 A. D. We must accept the opinion of Vidyabhusana as Pariknamukham of Manikyanandi is the first aphoristic treatise on Jaina Nyaya philosophy or Jaina logic and it is based on the various works of Akalamka such as Tattvartha-raja-vartika, Astasati, Nyaya-viniscaya, Laghiyastraya, Pramanasmgraha etc. Anantavirya, the first commentator of Pariksamukham writes in the beginning of his commentary named Prameyaratnamala thus. 'Salutatation to that Manikyanandi who has churned the nector of nyaya vidya from the ocean of Akalamka's works'. In this work Pariksamukham the author discussed the logical problems in sutra style. He established in this book the Jaina views on logical grounds. The Naycakra or Dvadasaranayacakra by Mallavadin (827 AD) is an excellent Sanskrit work on the Jaina theory of naya and dvadasangi naya. Vidyanandin (9th century) is a distingushed Jaina philosopher

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 belonging to the digambara sect. His Astasahasri commentary on the Astasati (Akalamk's commentary on the Aptamimamsa of Samantabhadra) is, perhaps, the most difficult of all the Jaina philosophical treatises, It was further commented upon by Yasovijaya. Vidyanandin's Tattvarthaslokavartika is an important commentary on the Tattvartha Sutra. His other Sanskrit philosophical works include the Aptapariksa, the Pramanaparikna the Patrapariksa, and the Satyasasanaparikna. Prabhacandra (c. 10-11th century), the digambara philosopher composed some distinguished commentaries. His Prameyakamalamartanda and Nyayakumudacandra are comprehensive Sanskrit commentaries on the Pariknamukha (a work on Jaina logic by Manikyanandin) and the Laghiyastraya (a work on Jaina logic by Akalanka) respectively. Hemacandra (1072 A.D.) was the most versatile svetambara Jaina philosopher. He was called 'the omniscient of the Kali age' ("Kalikalasarvajna') as mentioned by R. Williams 2. He contributed to almost all branches of knowledge of his time. His Ayogavyavacchedadvatrimsika is an easy and lucid exposition of the doctrines of Jainism. And his Anyayogavyavacchedadvatrimsika refutes the doctrines of the non-Jaina systems. It is a commentary called Syadvadamanjari by Mallisena, which serves an excellent treatise on Jaina philosophy. The Pramanamimamsa by Hemacandra is a valuable work on Jaina logic. Epistemology in the Logical period : Jaina epistemology of the tarkik (logical) period begins with Acaryya Yasovijaya Suri in the 18th century A.D. who is superb genius scholar of Jaina logic and epistemology. Yasovijaya was a distinguished svetambara scholar of his time. M. Winternitzfixed his time at circa 1624-1688 A. D. When Indian logic took a new turn with the advent of Tattvacintamani by Gangesa Upadhyaya, Yasovijaya also

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Dr. Anupam Jash : Historical Development of Jaina Epistemology and Logic 65 made an epoch-making revolution in the realms of Jaina philosophical and logical thoughts. Yasovijaya meticulously refined and re-constructed the whole Jaina philosophical and logical thoughts by his great erudition and re-interpreted the Jaina logic and philosophy in the Navya Nyaya 'style and made it up to date. He wrote 72 philosophical works in Sanskrit, Praksta, Gujarati and Hindi, The titles of some of them are Jaina Tarkabhaasa, Jnanabindu, Anekantavyavastha, Astasahasri-Vivarana, Nayaloka, SyadvadaManjusa, Nayarahasya, Nayopadesa, Nyayakhandakhadya, Jnanarnava, Pramanarahasya etc. The other epistemological works of this period after Yasovijaya Suri are Saptabhangitarangini of Vimala Dasa, Syadvadabhasa of Subhavijaya, Atapapaddhati and Nayacakra of Devasena, Pramana Vistara and Nayadipika of Dharmabhusana, Nayavada and Tarkavada of Prabhadeva, etc. These authors gave a comprehensive account of Jaina epistemology and logic. The main current of this period was not only the systematization of the logical notions but also the defense of non-adsolutism against the attack of absolutist systems. But it has been seemed that modern researchers on Jainism have given comparatively less importance to these works than the works of post-Mahavira Jain philosophers. This is, in brief, an outline of the Historical Development of Jaina Epistemology and Logic. The anekantavada, syadvada and saptabhangi-naya as well as the theory of knowledge and the divisions of knowledge is the great contributions of Jainism to Indian philosophy. References : 1. Muni, Vijaya and Muni, Samadarsi. Agama Aur Vyakhya sahitya, Ahmedabad, 1983, p. 14 Jain, Dinendra Chandra, Economic Life in Ancient Indian As Depicted in Jain Canonical Literature, Research Foundation of Prakrit, Jainology and

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Ahimsa, Vaishali, 1980, p. 6 Jacobi, Hermann. Sacred Books of the East, Vol. XXII, L. P. Publication, Delhi, p. 63 Shastri, I.C. Jaina Epistemology, P. V. Research Institute, Varanasi, 1990 p. 51 Acaranga Sutra (1.5.5.5.), ed. by K. R. Chandra, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1997 Bhagavati Sutra (5.3.191.192) ed. by Upadhyaya Amar Muni, Padam Prakashan, Delhi, 2004 Sthananga Sutra (321), ed by Sri Madhukar Muni, Sri Agama Prakashan Samiti, Vyavar, Rajasthan, 1991. Uttaradhyana Sutra, XXXVIII, 5-6. ed. by Sri Madhukar Muni, Sri Agama Prakashan Samiti, Vyavar, Rajasthan, 1984 Rajaprasniya (165) ed. by Sri Madhukar Muni, Sri Agama Prakashan Samiti, Vyavar, Rajasthan, 1976. 10. Avasyaka Sutra Niryukti, 51-79, ed. by Sagarananda Suri, V. K. Kothari Dharmik Trust, Mumbai, V. S. 2508. 11. Mehta, Mohanlal, Jaina Philosophy, Bharatiya Vidya Bhawan, Banga lore, 1998, p. 29 Williams, R. Jaina Yoga, Motilal Banarasidass, Delhi, 1998, p. 11 Winternitz, M. A History of Indian Literature, Vol II, Munshiram Manoharlal, Delhi, 2008. p. 593 13. Books Consulted : * Shastri, I. C. Jaina Epistemology, P. V. Research Institute, Varanasi, 1990 Mehta, Mohanlal, Jaina Philosophy, Bharatiya Vidyabhavan, Bangalore, 1998. Tukol, T. K. Compendium of Jainism, Justice T. K. Tukol Educational and Charitable Trust, Bangalore, 2009 Kalghatgi, T. G. Study of Janism, Prakrit Bharati Academy, Jaipur, 1988. Y. J. Padmarajiah. A Comparative Study of The Jaina Theories of Reality and Knowledge, Motilal Banarsidass, Delhi, 2004.

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The Science of Clouds in Ancient Jain Literature K.G. Sheshadri* Introduction Clouds are a collection of ice crystals or water droplets visible to everyone. From time immemorial they have been a source of endless fascination. They can be calming and inspiring or at times they can be terrifying through their constantly changing shapes and colors. Observation of clouds and their varied nature formed an important component of rainfall forecasting practices in ancient India. The shape, color and nature of cloud provided rich information for prediction of rainfall. Clouds in Vedic and Post-Vedic Texts The Rigveda' has clear concepts of the rainfall process as in RV (1.164.36), RV (1.164.47-51). They describe the process by which rays of the Sun hold for six and half months the waters capable of fertilizing earth. Agni, the God of fire takes the waters to heavens and Parjanya, the rain God brings them down as rain. The Yajurvedahas descriptions of cloud seeding as is evident from Karisti sacrifice in Taittiriya Samhita.? The Karira fruits offered in fire produce dense smoke and goes up mixing with clouds. These fruits have properties of Soma and smoke going up aids in squeezing rains from clouds. Sage Valmiki's eternal Epic Ramayana" has an equivalent statement echoing the rainfall process described in Rigveda in the Ayodhyakanda. The Brahmanda Purana [1.2.22.30-36] classifies clouds into 3 types (Agneya-fire born), (Brahmaja - born of Brahma) and * Ex-IISc. Proj-Asst with interests in Ancient Indian Sciences, Bangalore.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Paksaja--of wings). The Linga Purana [1.54.40] says cloud are formed by smokes and various smokes have various results. Kautilya in his Arthasastra (2.24.5) speaks of various clouds of which those that pour rain continuously for 7 days in the plains are of three types, those that pour minute drops are of 8 varieties and those that are accompanied by sunshine are of 30 types. The Samhita texts deal elaborately of the Garbhadana (fertilization of clouds). The Brhat Samhita of Varahamithira (6th c.A.D) [XXI and XXIV] deal on various processes of the fertilization. It takes 196 days for clouds to take birth and grow. Those that fertilize during day time give rain in night and those fertilizing during night time give rain during day. The 'Klsi Parasara' a work on agricultural meteorology based on a text of 10th c. A.D. classifies clouds broadly as Avarta (rains in particular area), Samvarta (rains everywhere), Puskara (scantly rainfall) and Drona (rains in wide area). The Meghamalamanjarilo or generally titled as "Meghamala' is an exclusive text dealing elaborately on classification and descriptions of clouds. It is in the type of a Kavya and deals with 8 types of clouds with ten varieties in each of the following mountains namely Kailasa, Trikuta, Jathara, Srngavera, Himavat and Gandhamadana. In the form of Siva-Parvati Samvada, the text describes the following 12 clouds. These 12 clouds are Subodha, Nandasali, Kanyada, Prthusrava, Vasuki, Taksaka, Vikarta, Sarbudha, Hemamati, Vajradamstra and Visaprada. Each of them appears on the basis of entry of Jupiter into the 12 zodiacal constellations. Clouds in Jain Literature Just as Vedic texts and their associated literature deal on clouds and their formation similarly Jain Canons are also replete with their information. The Rai Paseniya Sutra", the second among the 12 Upanga Sutras has some details of clouds. The Abhiyogic Gods of

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K. G. Sheshadri: The Science of Clouds in Ancient Jain Literature 69 Suryabhadeva created clouds containing water through Vaikriya power also inducing thundering, whirling action of the clouds in sky so that they showered fragrant water all around the seat of Bhagwan Mahavir. Thereafter they created the flower bearing clouds that showered flowers on him (1.16-17]. The Bhagavati Sutral2 [2.5.101] says that conception of clouds lasts for 6 months (approximately 196 days). Conflicting views exist on the time of conception of clouds. Some say clouds conceive in 4 months from Margasirsa to Phalguna and deliver in 4 months from Sravana to Kartika. Or they conceive from Kartika to Magha and deliver from Asadha to asvina. Some say the season of conception takes place in Pausa after sun traverses first half of Mula and delivery commences from Asadha when sun enters Ardra asterism or conception takes place when sun occupies Svati, or both Sun and Moon in Svati, or when Sun in Svati and Moon in Asvini. The Sthananga Sutra 3 mentions that clouds are of Four kinds namely Desavasi (that rains in a specific area), Savvasi (rains in all states or in a wide area), Some are both Desavasi and Savvasi while some are neither Desavasi nor Savvasi. The same text also adds that with just one rain the Puskala Samvartaka clouds makes land fertile for 10,000 years, the Pradyumna clouds make it fertile for 1000 years, Jimuta clouds for 10 years and Jimha clouds for one year. The Jambudvipa Prajnapti Sutral4 mentions that Puskara clouds occur during the first samaya of second Aeon of Utsarpini time cycle. These clouds remove dryness and spread along the length and breadth of Bharatadesa. They cause rains for 7 days and 7 nights. The text also mentions rains of milk, ghee, nectar in a divine context alluding to the following clouds namely Ksiramegha, Ghrtamegha, Amrtamegha, Rasamegha. The Bhadrabahu Samhitals of Jain Bhikshu Bhadrabahu dated prior to Varahamihira's text deals on various aspects of clouds. It classifies clouds based on their colours and their directions as Brahmana (white - North), Ksatriya (Red - East), Vaisya (Yellow -

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70 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 South), sudra (Black - West). It further classifies them based only on colours such as black, yellow, copper coloured or white. An interesting feature is that it alludes to a classification of clouds based on tastes of rain poured by the cloud. sugandhagandha ye meghah susvarah svadusamsthitah\ madhurodakasca ye meghah jalaya jaladastatha || 'Clouds having smell of (Kasturi / Kesara) flowers making sweet and peaceful (thundering) sounds, whose rain tastes sweet create good rains'. It has rich information on various shapes of clouds not found in any other texts. These shapes of clouds are used to predict victory or defeat or death to a king. Clouds shaped in form of flag, banner, bell, arch associate victory to a king if moving before his march route [VI. 11], those in shapes of buffalo, pig, donkey, meat eating birds like vulture, Crow, hawk and wild animals like lion cause king's defeat or death if moving in opposite direction of king's march [VI.13]. Clouds in shape of chariot, weapons, horse, elephant, sword indicate victory if moving forward. Clouds shaped like bow, armour, young elephant, horse tail indicate war and so also those clouds that strike each other [VI. 15-16]. Similar shapes of clouds associated with a king's march are also given further in the text [VIII. 10-12] and [VII. 23-24]. Clouds shaped like a lion, cat, meat-eating birds, cheetah and so on causes heavy rain that is blood red in color [VIII. 16-17]. Prognostications from clouds of various shapes and in different directions as specified beginning from Jyestha Sukla Pancami to Purnima and from Asadha Krsna Pratipad to Amavasya are given in the Bhadrabahu Samhita. The pregnancy of clouds is dealt in detail in the text [XII] and gives a conception of 196 days [XII.4] in accordance with the Bhagavati Sutra and Brhatsamhita. The Bhadrabahu Samhita also gives the prognostication of clouds according to seasons. Acarya Jinasena in his Kavya named 'Parsvabhyudaya '16 modelled after Kalidasa's Meghaduta and dated to 7th c.A.D. has

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K. G. Sheshadri: The Science of Clouds in Ancient Jain Literature 71 details on descriptions of clouds [Canto I-II]. In Canto [1.62] it mentions about an artificial cloud although how it was created is not referred vidyunmalakrtaparikaro bhasvadindrayudhasri rudyanmandrastanita subhagah snigdhanilanjanabhah sighram krtakajalada tvatpayobindupata pratisnigdhairjanapadavadhulocanaih piyamanah || "O" artificial cloud, you intermingled with diffusion of successive flashes of lightnings possessing lustre of shining Indra's bow, pleasant owing to production of grave thunderings possessing appearance like that of collyrium wetted with oil, drunk by eyes of village women that would be full of affection felt through pleasure enjoyed by them owing to discharge of drops of your water, should proceed hurriedly." Pampa I, the great Jain poet of 10th c.A.D. belonging to Karnataka,in his Adi Purana" [14.97] speaks of bluish clouds. In his Vikramarjunavijaya known as Pampa Bharata's he speaks of various types of clouds like Drona, Mahadrona, Puskala, Avarta and Suvartaka [5.95]. Kumudendu, the author of Kumudendu Ramayana19 dated to 13th c. A.D describes clouds resembling herd of elephants with their roar being thunder and lightning [9.87]. 'Rattamata', a work on meteorology by Ratta, a Jain poet of Karnataka gives description of clouds shaped like a whisk, pot, elephant, Gopura of Jain temple or like color of moon, crocodile, flower, mountain, peacock and so on (Chapter VIII)20. It is also speaks of clouds that are of colors of white [8.15], golden hued [8.20], reddish, black and blue colors. It also gives several prognostications of clouds of different colors. Other details of Science of Clouds by Jain poets of Karnataka have been discussed recently.21 Thus several Jain texts deal on cloud science. Conclusion Detailed description of clouds in ancient texts is so vast that

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 modern cloud meteorologist may have to do so mach research on them. Since Nature displays different types of clouds, research into their shapes, colours and interdisciplinary studies into their predictions and associated events may open up new scope into the science of clouds. With rainfall forecasting also becoming difficult in accuracy, one may have to go through the ways of predicting these events through the aid of these texts. Also, further exploration other Jain canons, kavyas and associated Jain scientific literature may throw further light on science of clouds. Acknowledgements I would like to thank the Secretary, Mythic Society, Bangalore and Secretary, Kannada Sahitya Parishat, Bangalore for providing the neessary references. References Arya, Ravi Prakash, Joshi, K.L., rgveda Samhita (RV), With English translation according to H. H. Wilson and Sayanacarya Bhasya, 2005, Vols I-IV, Parimal Publication New Delhi. Griffith, Ralph T. H., Sukla Yajurveda Samhita, with English Translation, 1990, Nag Publishers, Delhi. Kashyap, Dr. R. L., Krsna Yajurveda Taittiriva Samhita, 2011, Sri Aurobindo Kapali Shastry Institute of Vedic Culture, Bangalore, Vols. I-III. Mudholakara, Srinivasa Katti (ed.), srimad Valmiki Ramavana with commentaries-Tilaka of Rama, Ramayana siromani of Sivashaava and Bhusana of Govindaraja, 1991, Parimal Publications, New Delhi. Tagare, G. V., Brahmanda Purana, 1999, Vol. 22-26, Ancient Indian Tradition and Mythology series, Motilal Banarsidass Publishers, New Delhi. Shastri, J. L., Linga Purana, 1973, With English translation, Motilal Banarsidas Publishers, New Delhi, Kangle, R. P., Arthasastra of Kautilya, 1986, Motilal Banarsidass Publishers, New Delhi. 8. Bhat, M. Ramakrishna, Brhatsamhita of Varahamihira, 1981, Motilal Banarasidass Publishers, New Delhi, Vol. I-II.

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K.G. Sheshadri: The Science of Clouds in Ancient Jain Literature 73 9. Sadhale, Nalini, Balkundi, H.V., Nene, Y.L., 'Krsi Parasara', 1999, Asian Agri-History Foundation, Bulletin 2, Secunderabed. 10. Jha, Dr. Sarvanarayan, Meghamala, Series No. 37, 1993, Ganganath Jha Kendriya Sanskrit Vidyapeeta, Allahabad. 11. Muni, Pravartak Shri Amar., Rai Paseiya Sutra - The Second Upanga, 2007, Shri Diwakar Prakashan, Agra, p.26-27. 12. Lishk, Dr. Sajjan Singh; Sharma, S.D., 'On conception of clouds in Bhagavati Sutra', Jaina Antiquary, Vol. 34, No. 1, July 1981, p.22-29. 13. Muni, Shri Amar., Surana, Shri Chand., Illustrated Sthananga Sutra, Vols. I-II, 2004, Padma Prakashan, Delhi. 14. Muni, Shri Amar, Surana, Shri Chand, Illustrated Jambudvipa Prajnapti Sutra, 2006, Padma Prakashan, Delhi. 15. Nemichandra Shastry (ed.), Bhadrabahu Samhita, 2001, Bharatiya Jnanapith, New Delhi. 16. Kothari, M.G. "Parsvabhyudaya' of Acarya Jinasena, 1965, Shri Gulabchand Hirachand Publishers, Mumbari. 17. Basavaraja. L, Adi Purana, 1976, Geeta Book House, Mysore. 18. Anantarangachar, Sri. N., Vikramarjunavijaya of Pampa (known as Pampa Bharata), 2002, Kannada Sahitya Parishad, Bangalore. 19. Nagarajayya, H., Narayana, Dr. P.V., Kumudendu Ramayana, 1981, Kannada Sahitya Parishat, Bangalore. 20. Shesha lyengar, H., Rattamatam of Rattakavi, 1950, Government Oriental Manuscripts Library, Madras. 21. Sheshadri, K.G., "The Science of Clouds in Ancient Kannada Literature", Quarterly Journal of Mythic. Society, Vol. 106, No. 1, January-March 2015, pg. 26-32.

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74 Ancient Jaina Art and Architecture Dr. Renuka Porwal* The Indian art history is well preserved in its cultural trends and religious thought expressed through art objects, shrines, and literature. The contribution of Jainas towards art and architecture is amazing in view of the magnificent artistic creations in the form of stupa, cave-temples, shrines, images, wall paintings, miniature paintings, murals, etc. Art is an integral part of society and culture in all the civilizations of the world. The craftsman is able to communicate his theme of particular art object through its outer look by creating manifestation of feelings/Bhava in his creation. The significant aspect of the same is the aesthetic experience i.e. Rasa, which is created by their visualization. The conspicuous feature of Jain art is its meaningful purpose to invoke precise emotions in its viewers. The artists of Indian schools have maintained their art and aesthetic standards by conveying the message of ethics, comprehended by seers and philosophers, through their creations. This is the reason while adoring peaceful liberated Tirthankara images, one feels calmness and serenity. It would be relevant to make a general view of all aspects related to ancient art and architecture in its historical and archeological frame work with special reference to Jain stupa at Mathura. Jaina antiquity is scattered at many places in the world. The prehistoric sites of India does not give a clear picture about a particular faith as both the ancient traditions-Vedic and sramana, share common aupspicious symbols like Swastika, srivatsa, a pair of fish, etc. besides the process of meditation. A headless red stone statute from *. Research Scholar, Prachya Vidyapith, Shajapur, M. P.

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Dr. Renuka Porwal : Ancient Jaina Art and Architecture Harappa is analogous in style to the Morya polished (like Ashoka's pillar). torso obtained from the plinth of an ancient Jaina shrine, Lohanipur at Patana. This indicates that the construction of Jaina shrines and images were already in vogue in Morya period. The indicates that the construction of Jaina shrines and images were already in vogue in Morya period. The close similarity in both statues except two circular marks on Yaksa image establishes the continuity of an Indian art down to the Morya period'. A standing image of Parsvanatha in bronze with a primitive look in P.W. Museum (accn. B. 32) Mumbai, is very close in style with the terracotta figure from Mohan-jo-daro?. The Jain art is based on religious principles like non-violence, spirituality, and austerity. The Bahubali image is the best example of showing extreme austerity/Tapa performed by him in his life time displayed through the creepers entwined around his arms and legs. The anthills, creepers, snakes, lizards and plants suggest human coexistence with nature. As a rule Jina images are carved in two postures only-- 1. Padmasana or Ardhapadmasana. 2. Khadgasana. These both Yogic postures suggest severe austerity. They are depicted as a single Jina, Dvitirthi- having two Jinas on a stele, Tritirthi-Sarvatobhadra, Panchatirthi, and Chobisi-24 Jinas where the centre image is a chief idol. The concept of Sarvatobhadra/ Chomukhaji image is based on two themes ietheri. when the Jina delivers a sermons sitting in Samavasarana or ii. It is established on a pillar to spread auspiciousness in all direction i.e. "Sarvatobhadrani mukhani yasya". Rsabhadeva image is carved with locks on shoulders very often and Parsvanatha with the canopy of Dharanedra deity to show 1. Dr. U. P. Shah, Studies in Jaina Art, Parsvanatha Vidyapitha, Varanasi, 1955. 2. Ibid.

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76 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 their particular life event. Moreover the life incidences of Jinas and great personalities are often depicted or painted in the shrines. Jaina Architecture: Architecture can be elucidated as a science or design of any building or structure. Historical civilizations are often identified with their surviving architectural achievements e.g. the structures found at the site Kankali Tila, Mathura. Jaina sanctuaries are built with various architectural designs and norms. The exmple architecture of North India is built with Nagara style Shikhara while in South they are formed with Dravidian Shikhara architecture. Dravidian style emerged in the 6th and 7th century in Karnataka as well as in Tamilnadu and reached to its best at pattadakkal (Karnataka) and Kanchipuram (Taminadu). This style is further developed in Basadis at Sravanbelagola, Jinanathpura, Humcha, Lakundi, Mudabidri, Karkal, Venur, Halebid etc. Places up to Hoyasala rule. These temples are built in such a way that with their characteristic features one can judge their culture and patronized dynasty. Another special contribution of Jaina is the free standing pillar found in almost every Basadi, known as Manastambha. The entrance to the royal shrine is contructed in very unique manner in southern India called Gopura. Thie rules of Jaina architecture and iconography is available in Vastusastra (by Visvakarma), Apparajitpriccha (by Bhuvandeva), Vastusara by Thakkar-pheru (a Jaina Engineer), Devyadhikara and Vraksarnara. The features of Jaina shrine as referred in above Vastu Granthas are-- 1. The Prasada (The main shrine). 2. The mandapa (Gudhha-mandapa or closed hall). * 3. The Trika (Mukha-mandapa or vestibule for pradaksina) 4. A Ranga-mandapa (A hall where devotees perform rutuals). 5. Valanaka or entry hall. 6. Surrounding Devakulikas. The Hindu deities are assimilated in Jaina pantheon as a protec

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77 Dr. Renuka Porwal : Ancient Jaina Art and Architecture tive deity. In this way Navgrahas, Ganesa, Laksmi, Ambika, Kubera etc. have given a special independent cult as sasana-devatas or Yaksayaksi of Jinas and protective deities. They are available since beginning of Kusana period onwards. The architectural skill was first developed in the construction of stupa, then in cave temples and later on in shrines. The Stupa : The stupa is a mound built in the memory of great persons. A structure constructed at their Nirvana place, is called "Caitya". The word "Caitya" has gradually develped, its synonyms are-heap of stones, funeral place, Yajna-vedi, adoration place as well as Jaina or Buddha shrines. If Caitya, is dome-shaped, then it is called Thubhal Stupa. In Jainism both traditions - Svetambara and Digambara, have references of erecting Chaitya and stupa in their literature. The stupa at Mathura is described in Thananga sutra, Avasyaka-curni, Vyavahara-curni, Yasastilak-champu, Vividha-tirtha-kalpa etc. The existence of stupas are available at three places- Astapada, Vaishali and Mathura. The Stupa at Astapada was constructed by Bharat Chakravarti (Simhnishadhya-ayatana) in memory of Rishabhdeva. Another stupa dedicated to Muni Suvratswami existed at Vaishali, which later on was destroyed. The third stupa, at Mathura was in good condition, tell looted and razed to ground by Mohammad Gazani in 1030 A.D. It was renovated within five years as per the inscriptions on three images. Vincent Smith noted that if was the oldest building available after Mohen-jo-dero. This site is now known as Kankali Tila after the name of deity, previously known as Jaini-Tila4 by natives. More than thousand sculptures like Ayagapattas, pillars, door lintels, Toranas, images, etc. ranging from 200 B.C. to 1200 A.D. were obtained Many Ayagapattas assigned to pre Kusana period have depic 3. Vincent Smith, Jaina Stupa and other Antiquity from Mathura, pp-inroduction 4. Growse, Mathura-A Disrict Memoir, 1882, revised in 1888

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 tion of Astamangala or Dharmachakra or Swastika or three jewels as a chief theme. The empty space is covered with Yaksa-yaksi carrying garlands for adoration. Many excavated Sarvatobhadra images are in standing posture show that they were once established at the top of the pillars. Excavation at K. T. was carried out between 1888 A. D. to 1892 in different seasons. As per V. Smith this was the oldest available structure, after Mohan-J-Daro. The size of K. T. is nearly 500ft, long and 350 ft. broad. The plinth of the stupa was 47 feet in diameter5. Its walls were made of bricks of defferent sizes. The architecture of the same could be judged by the few sculptures obtained from the site containing adoration of stupa by devotees, Suparnas and har pies. In 14th century, Jinaprabha visited and adored the stupa at Mathura. The account on Mathura is described by him in Vividhatirtha-kalpa. Accordingly the golden stupa was constructed by deity Kubera in a single night, at the time of seventh Jina Suparsvanatha. It was covered with bricks and stones as advised by Parsvanatha. Here Jinabhadra Ksamasramana had repaired Manuscripts of Nisitha Sutra damaged by termides. King Ama restored the dame as recommended by Acarya Bappabhattasuri. One pedestal of Kusana era 79 obtained from the site has an inscription that the same was established at "Deva Nirmita Vodyva Stupa". Thus before 2000 years it was so ancient that it's antiquity is forgotten. Out of 119 Tirthankara images obtained from Mathura, 93 are in Padmasana and others are in Kayotsarga. Standing figures are without clothes but with open eyes. The inscriptions on them include the genealogy of preceptors embodied in Kalpasutra and Nandi Sutra's Pattavali. Its bas-relief/pedestal contain a Dharma-chakra in a centre having Sadhus and sravakas on its right while Sadhvis and sravikas to its left. Here every Sadhu holds a piece of blanket in such a way 5. V. Smith, op. cit.

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Dr. Renuka Porwal : Ancient Jaina Art and Architecture that it covers privacy of the body. Sadhvi wears a sari. Devotees are standing with folded hands. Here, there is no hint of separation in two main traditions-Svetambara and Digambara. As suggested by scholars that difference between the depiction of Jina images in respect of with and without lower linen didn't exist in Kusana and in early Gupta period. The distinction in image making of both the sects is subsequent to the Gupta period. After medieval period, a Dharma-chakra has been given a fix position on pedestal i.e. below the Prasada devi (deity Laksmi) flanked by deer. Jaina Caves : In ancient period Jaina ascetics were living in natural caves, where they had established Tirthankara images for adoration and meditation. Such natural caves, rock cut friezes, and cave shrines are available in Bihar, Orissa, Rajasthan, Gujarat, Maharashtra, Karnatak, Tamilnadu and other states. Emperor Ashok built Barabara cave for the Ajivika tradition and his son Dasharath built caves at Nagarjuna for worshipping. At Rajgiri, some caves of 3rd century A.D., still exist with beautiful Chomukha and other images. At Pabhosha in U.P. one finds a cave having an image of Padmaprabha Jina, the inscription on wall suggests that it was built by King Ashdhasena in Shunga period. Udaigiri and Khandagiri : King Kharwel (200 B.C.) of Chedi dynasty built many caves and shrines near Bhuvaneshvara in Orissa. He engraved an inscription after winning the battle against Magadha. As mentioned by him, he brought back the Jina image carried away by Nanda king. He vonvened the second Agama Vachana. The Pandya king gifted giant ships useful for carrying elephants. This inscription is important as it strengthens the adoration of image since Nanda period. It is carved at the entrance of the first cave. The same is deciphered after the efforts of scholars for nearly 75 years. Here 33 caves are still in good condition.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014 JUNE 2015 Udaygiri in M.P. There are two Jaina caves in good condition out of many, now each contain an image of Parsvanatha of 3rd century. Devagadha in M.P. This place also has Jaina caves and shrines of early Gupta period. A shrine of santinatha is in good condition has main Garbhagraha, Mandapa, Ardhamandapa and Porch/entrance and a Manstambha. In Gujarat, Junagadh, Dhank and Talja also have ancient Jaina caves. In Karnataka, the Chalukyas of Vatapi/Badami had great respect for Jainism as per the inscription at Aihole, in a Prasasti of Pulkesin II composed by Jaina poet Ravikirti', preserved in Meguti shrine in the cave. The Meguti temple was built 634 A.D. Menabasti cave has beautiful carving on the ceiling showing the motifs of Timingala, Mithun, a deity Naga, Swastika, etc. in Karnataka, Jaina shrines are constructed in two ways (i) a Basadi / Basati and (ii) Betta. In Basadi, Mandapa has many pillars having Garbhagriha but without a space for Parikrama except few shrines. The Betta style is available on hills or on small mound; moreover this shrine is surrounded by boundary wall often with a Bahubali image within eg. Karkal and Venur. Badami caves were excavated in 6th to 7th century. Here first time, Bahubali's image was carved with creepers and her two sisters. The Rashtrakuta king Amoghvarsha stayed here after accepting monkhood. In Tamilnadu the earliest architectural activity commences with the Jaina's natural caverns, where sleeping beds for recluses were engraved in the rocks assigned to 2nd B.C. More than a hundred caverns have been brought to light uptill now. There are 89 early 6. A seminar on 'Spectrum of Jainism in Southern India' in 2008 by K.J. Somaiya Centre for Studies in Jainism.' Jainism in Karnataka.

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Dr. Renuka Porwal : Ancient Jaina Art and Architecture Tamil inscriptions in Brahmi scripts out of them 85 are credited to Jaina affiliation. Mostly they are in the hill ranges around Madurai, Pudukkottai, and Tirunelveli. Pandya kings patronized Jainism, their kingdom Madurai being its centre?. The Grantha Nalidiyar was composed by Jaina ascetics while leaving the realm of Pandya king. Ganga Kings ruled over Mysore state between second to eleventh centuries. The Tamil literature is influenced by Jaina ethics. Hiuen-Sang visited Kanchi in 7th century. He mentioned its flourishing condition besides nothing, that Digambaras were more at Kanchi and Madurai. Ceylon : As per Mahavamsha (Buddhist) scripture, Pandukabhaya (2nd B.C.), the king of Ceylon patronized Nirgrantha Sramanas. There were Jaina shrines at Anuradhapur before Buddhism spread in Ceylons. As researched of Dr. Hampa Nagarajaiya, "Jainism entered Simhala Island through Tamilnadu and Bridged cordialrelationship between Srilanka and Tamil country, as early as in the 4th century B.C." Sittanavastsal : The cave paintings of Sittanavatsal in Pudukottai district are noteworthy as they are of early period. Even 17 beds for recluses are chiseled here from the rock. The inscription informs us that stone beds were specially made and gifted to Jaina men from Mysore region. This shows the contact between Jaina Sangh with different regions. Ellora: At Ellora there are five Jaina caves excavated in 8th century under the reign of the Rashtrakuta king Amoghvarsha. The cave nos. 30 to 34 are of Jaina pantheon, out of them three important; Indrasabha no. 32, Jagannatha-sabha no. 33 and Chhota-Kailash-no. 30. Indrasabha cave has images of Parsvanatha, Bahubali, Bramhayaksa, 7. Sathyabhama Badrinath, Jaina Archaeological heritage of Tamilnadu'. 8. A seminar on 'Spectrum of Jainism in Southern India', op.cit. Jainism In Tamilnadu.

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JAIN JOURNAL : VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Ambika, Kubera, Mahavira and other Tirthankaras. The Rashtrakutas were great patrons of Jainism as reflected from above caves. Jaina Shrines : The cave shrines at Udaygiri - Khandgiri, Ellora, Badami, Aihole, Sitanavatsal, Kalinjamalai, Alagarmalai (20 k. m. from Madurai), etc. and medieval shrines at Keshariyaji, Mudabidri, Kesharvadi, Girnara, Delavada, Ranakpura, Satrunjaya, Girnara, Sravanbelagola (Vindhyagiri and Chandragiri), Tirupatikunaram etc. are remarkable and good precedents of art with its architectural grandeur. Most of the rulers of Karnataka and Tamilnadu-Pallava, Pandya, western Chalukya, Ganga, Rashtrakuta, Kalchuri and Hoyashala were devotees of Jinas. They spread Jainism in their regions. Jaina shrines are called Derasara, Viharas, Basadi, Vasadi, Vasahi, Mandira, Chaitya etc. There is little difference between Brahmanical and Jaina temple architecture. Osiaji / Ukesha: The city is situated about 40 km from Jodhapur, belonging to Pratihara-Chahaman period. This is the native place of Oswal/ Ukeshwal shresthis and also the birth place of Ukesh-Gaccha. Here there are 13 shrines, out of them Mahaviraswami shrine is the most ancient. It comprises of a vast terrace/Jagati supporting the main and side structures. The pillars and walls or Mula-prasada are renovated very finely in 8th century. Khajuraho: The famous magnificent huge Chandella (Nagara style) temples belonged to 10th to 11th centuries. Here artists have used the theme of routine life to religious thought. The city is famous for erotic figures carved on many temples of Hindu and Jaina (Parsvanatha temple). Previously there were 85 shrines of both tradition but now only 25 are survived. Here Ghantai temple is dedicated to Adinatha belonging to 10th century. The pillars are decorated with hanging bells from chain so the shrine is called by name.

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Dr. Renuka Porwal : Ancient Jaina Art and Architecture 83 Abu-Delwada : The temple complex at Abu Delawada built in 11th century A.D. by Vimalashah the minister of Gujarat. The main shrine VimalVasahi has pyramidal shaped Shikhara. The Trailokya-dipaka-prasada at Ranakpur has Shikhara like Nalinigulma-vimana. Sravanbelagola : The Ancient town of Sravanbelagola is considered as a world's beritage because of beautiful shrines, Brahma-stambhas and inscriptions on two rocky hills of Chandragiri and Vindhyagiri. The hill Chandragiri attracts Rsis from centuries for Samadhi after the great king Chandragupta and Bhadrabahu performed Samlekhana there. Magasthenese had recorded Chandragupta's monkhood in Jainism. Here out of 19 shrines one is dedicated to Acharya Bhadrabahusvami where he attained nirvana. It is a small curvaceous single celled natural cave where his Paduka is established. Another significant shrine is Chandragupta Basadi. This Basadi has Pradaksina-Marga. It is comprised of three square cells in a row, having thick perforated walled divider. The wall is carved with excellent miniature friezes. Here the story of Bhadrabahusvami and Chandragupta's journey to south is depicted in detail. The three cells have images of deity Padmavati, Parsvanatha and Kusumandi (Ambika) respectively. At Vindhyagiri hill, the Ganga King Rajmala's chief minister Vir Martanda Chamundaraya established the world's unique image of Bahubaliji in 10th century. It is 56 ft. and 3 inch high. The wife of Kadamba king Kirtideva built a Jaina temple 'Brahma Jinalaya' here in 1077. Later at Karkal, another Bahubaliji image was established in 1432 A.D. which is 41 ft. 6 inch. At Venur, the third Bahubaliji was established in 1604 A.D. Mudabidri: Out of 18 shrines at Mudabadri, "Tribhuvan Tilaka Chudamani' (1430 A.D.) has a typical roof of pyramidal shape with three Mandapas and many pillars. The Bhandara of the city has very ancient Manuscripts of satakhandagama, Mahabandha and Kashayapahuda.

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84 JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 Jaina Paintings : Jaina paintings wall paintings, miniature paintings, mural paintings, etc. are available on the doors, walls and ceiling of the caves and shrines, while miniature painting is preserved in Bhandaras in the form of Manuscripts (MSS.) The traces of Jaina paintings are obtainable in the caves at Khandagiri 1st century B.C. They slowly developed in deatures at Sitanavatsal and Ellora. The shrin in the city at Sravanbelgola has mural paintings. The rulers of Rashtrakuta embellished the Indrasabha cave no. 32 at Ellora with mural paintings. Here Bahubali is shown in deep meditation, with a couple of Vidyadhara flanking him. The cave at Sitanavatsal has a beautiful painting of a dancing lady created in 7th century A.D. She is shown performing attractive postures with her eyes and Hasta-mudra like Bharat Natyam. Here a portait of a king and a queen conversing with a Jaina monk is noteworthy because of its perfection in art. The wall paintings further developed into mainiature paintings. Miniature Paintings: Before the advent of paper in India, Palm-leaf and Bhurja-patra were extensively used as a writing material. The richness in Calligraphy was created by artists using gold and ultramarine ink, it was prepared using traditional norms with natural colour. The palm-leaf was in use up to 1450 A.D. then it was replaced by the paper. During Mogul period this art received great encouragement. In medieval period Jaina sresthis copied their valuable literature and encouraged artists and calligraphers to produce beautiful artistic handmade pages known as Hastaprata or Manuscript, decorated with wooden covers. The subjects of Manuscripts are Ragamala paintings (paintings of music i.e. Raga- Ragini), drama, dance, stories of heroes like Kalakacharya, king Yassodhara's early lives and also of Jinas, etc. Both traditions - Svetambara and Digambara have large collection of MSS. The colorful copies of them are available in most of the Indian languages. These are the treasures of Jainism safely preserved in Bhandaras, monasteries, museums in India and abroad.

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Dr. Renuka Porwal : Ancient Jaina Art and Architecture Statement of Ownership The following is a statement of ownership and other particulars about Jain Journal as required under Rule 8 of the Registration of News Papers (Central) Rules 1956. Form IV 1. Place of Publication : Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007 2. Periodicity of its Publication : Quarterly 3. Printer's Name : Satya Ranjan Banerjee Nationality and : Indian Address : P-25 Kalakar Street, Kolkata - 700 007. 4. Publisher's Name : Satya Ranjan Banerjee Nationality and : Indian Address : P-25 Kalakar Street, Kolkata - 700 007. 5. Editor's Name : Satya Ranjan Banerjee Nationality and : Indian Address : P-25 Kalakar Street, Kolkata - 700 007 6. Name and address of the owner : Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007 I, Satya Ranjan Banerjee, hereby declare that the particulars given above are true to the best of my knowledge and belief. Satya Ranjan Banerjee Signature of Publisher Date - 15 July 2015

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86 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. 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. 2. 3. JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 4. 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 Sramana in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim. The Bengali journal Sramana, which is being published for thirty year, has become a prominent channel for the sbvgftr54pread of Jain philosophy in West Bengal. This is the only Journal in Bengali which deals exclusively with matters concerning any aspects of Jainism. Both the Journals are edited by a

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renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and sramana for over thirty seven and thirty years respectively have proved byond doubt that these Journals are in great demand for its quality and contents. The Jain Journal is highly acclaimed by foreign scholars. The same can be said about the Hindi journal Titthayara which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia : The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers : The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities. 8. Publications: The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are : The Bhagavati Sutra (in English] Parts 1 to 4 Barsat ki Rat (A Rainy Night) in Hindi], Panchadarshi in Hindi] Bangal ka Adi Dharma (Pre-historic religion of Bengal) Prasnottare Jaina-dharma (in Bengali) (Jain religion by questions and answers) Weber's Sacred Literature of the Jains. Jainism in Different States of India. Introducing Jainism. 9. A Computer Centre : To achieve a self-reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in Fabruary 1998. This important and welcome step will enable us to establish links with the best educational and cultural organisations of the world. With the help of e-mail, internet and website, we can help propagate Jainism throughout the world. Communications with other similar organisations will enrich our own knowledge. Besides the knowledge of programming and graphics, this computer training will equip our students to shape their tomorrows. 10. Research : It is, in fact, a premiere institution for research in Prakrit and Jainism, and it satisfies the thirst of many researchers. To promote the study of Jainism in this country, the Jain Bhawan runs a research centre in the name of Jainology and Prakrit Research Institute and encourages students to do research on any aspects of Jainism. In a society infested with contradictions and violence, the Jain Bhawan acts as a philosopher and guide and shows the right path. Friends, you are now aware of the functions of this prestigious institution and its noble intentions. We, therefore, request you to encourage us heartily in our creative and scholastic endeavours. We do hope that you will continue to lend us your generous support as you have been doing for a long time.

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JAIN JOURNAL: VOL-XLIX, NO. 1-IV JULY 2014-JUNE 2015 JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007 English: 1. Bhagavati-Sutra - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol - I (satakas 1-2) Price: Rs. 150.00 Vol-II (satakas 3-6) 150.00 Vol - III (satakas 7-8) 150.00 Vol - IV (satakas 9-11) ISBN: 978-81-922334-0-6 150.00 James Burges - The Temples of Satrunjaya, 1977, pp. x+82 with 45 plates Price: Rs. 100.00 [ It is the glorification of the sacred mountain Satrunjaya. 3. P.C. Samsukha -- Essence of Jainism ISBN: 978-81-922334-4-4 translated by Ganesh Lalwani, Price: Rs. 15.00 4. Ganesh Lalwani - Thus Sayeth Our Lord, Price: Rs. 50.00 ISBN: 978-81-922334-7-5 5. Verses from Cidananda translated by Ganesh Lalwani Price: Rs. 15.00 6. Ganesh Lalwani - Jainthology ISBN: 978-81-922334-2-0 Price : Rs. 100.00 7. G. Lalwani and S. R. Banerjee- Weber's Sacred Literature of the Jains ISBN: 978-81-922334-3-7 Price: Rs. 100.00 8. Prof. S. R. Banerjee - Jainism in Different States of India ISBN: 978-81-922334-5-1 Price : Rs. 100.00 9. Prof. S. R. Banerjee - Introducing Jainism Price: Rs. 30.00 ISBN: 978-81-922334-6-8 10. K.C.Lalwani - Sraman Bhagwan Mahavira Price: Rs. 25.00 11. Smt. Lata Bothra - The Harmony Within Price: Rs. 100.00 12. Smt. Lata Bothra - From Vardhamana to Mahavira Price: Rs. 100.00 13. Smt. Lata Bothra- An Image of Antiquity Price: Rs. 100.00 Hindi: 40.00 20.00 1. Ganesh Lalwani - Atimukta ( 2nd edn) ISBN: 978-81-922334-1-3 translated by Shrimati Rajkumari Begani Price : Rs. Ganesh Lalwani - Sraman Samskriti ki Kavita, translated by Shrimati Rajkumari Begani Price : Rs. 3. Ganesh Lalwani - Nilanjana translated by Shrimati Rajkumari Begani Price: Rs. 4. Ganesh Lalwani - Candana-Murti,, translated by Shrimati Rajkumari Begani Price: Rs. Ganesh Lalwani - Vardhaman Mahavir Price: Rs. 6. Ganesh Lalwani - Barsat ki Ek Rat, Price: Rs. 7. Ganesh Lalwani - Pancadasi Price: Rs. Rajkumari Begani - Yado ke Aine me, Price: Rs. 30.00 60.00 45.00 100.00 30.00

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20.00 15.00 20.00 15.00 9. Prof. S. R. Banerjee - Prakrit Vyakarana Pravesika Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra Price: Rs. 11. Smt. Lata Bothra - Sanskriti Ka Adi Shrot, Jain Dharm Price: Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir Price: Rs. 13. Smt. Lata Bothra - Kesar Kyari Me Mahakta Jain Darshan Price: Rs. 14. Smt. Lata Bothra - Bharat me Jain Dharma Price: Rs. 15. Smt. Lata Bothra - Aadinath Risabdav Aur Austapad Price : Rs. ISBN: 978-81-922334-8-2 16. Smt. Lata Bothra - Austapad Yatra Price: Rs. 17. Smt. Lata Bothra - Aatm Darsan Price: Rs. 18. Smt. Lata Bothra - Varanbhumi Bengal Price: Rs. ISEN: 978-81-922334-9-9 10.00 100.00 250.00 50.00 50.00 50.00 Bengali: 40.00 20.00 15.00 20.00 Ganesh Lalwani - Atimukta Price: Rs. Ganesh Lalwani - Sraman Sanskritir Kavita Price: Rs. Puran Chand Shymsukha - Bhagavan Mahavira 0 Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrasnottare Jaina Dharma Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahavir Kathamrita Price: Rs. Dr. Jagat Ram BhattacharyaDasavaikalika sutra Price: Rs. 7. Sri Yudhisthir Majhi Sarak Sanskriti O Puruliar Purakirti Price: Rs. 8. Dr. Abhijit Battacharya - Aatmjayee Price: Rs 20.00 25.00 20.00 20.00. Some Other Publications: 50.00 Acharya Nanesh - Samata Darshan O Vyavahar (Bengali) Price: Rs. 2. Shri Suyash Muniji - Jain Dharma O Sasanavali (Bengali) Price: Rs. 3. Shri Suyash Muniji - Sri Kalpasutra (Bengali) Edited by S.R. Banerjee Price : Rs. 4. Shri Suyash Muniji - Astahnika Wakhyana(Bengali) Edited by S.R. Banerjee Price: Rs. 5, Panch Pratikraman Sutrani. Price: Rs. 100.00 60.00

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Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Monsoon - 2014 to Summer April - 2015 moha rahita manuSya duHkha mukta hai| B JAIN JEWELLERS Since 1926 B.C. JAIN JEWELLERS PVT. LTD. 22, Camac Street, 3rd floor, Block-A, Kolkata - 700 017 Phone : 2283-6203/6204/0056 Fax: 2283-6643 Resi : 2358-6901,2359-5054