Jains Through Time

Author(s): Shilapi Sadhvi
Publisher: Veerayatan
Catalog link: https://jainqq.org/explore/006591/1

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The Jains Through Time
Veerayatan

wwwianellorary.org ERGREEN

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A Wake-up Call
Be prepared to hear a great religion. and when it is heard
Be prepared to practice it in thought, deed and word
Be prepared to intercept new papa-karma by abstinence
Be prepared to dissolve karmic bonds by unselfish tapa
Be prepared to shelter the homeless and the helpless
Be prepared to educate those in need of it
Be prepared to serve the sick willingly
Be prepared to end discord through goodwill and good deeds
Education literational
For more & Personal Use Only

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The Jains Through Time
in Education Internal

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Veerayatan Offices
Veerayatan Vidyapeeth Mandvi Bhuj Road Village Jakhania Taluka-Mandvi
Dist:-Kutch - 370465 Gujarat, India Tel: 02834 75483,
Email: shilapiji@hotmail.com
Veerayatan
Rajgir, Dist. Nalanda-803116 Tel: 06112-55013, 55240,55249
Navalveerayatan
Tiwai Hill, Village Darkwadi Chaskaman, Wada Road Tal. Khed, Pin 410513, Tel: 02135-84276, 84277 website: www.veerayatan.org

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Veerayatan's Silver Jubilee A Commemoration
An English Translation of 'Samay Ki Parto Mein' published to celebrate the Twenty Sixth Centenary of the birth of Tirthankara Mahavira

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Editors of 'Samaya Ki Parto Mein' Hindi Edition: Upadhyaya Yasha, Dr. Nathmal Tatia, Shri Ranjan Suridev, Prof. Rammohan Das, Shri Chand Surana Saras, Neelam Prabha
English Translation:
Sadhvi Shilapi
English Editor: Elaine Wallace
Copy Editing: Roger Smedley
Designed By:
The Design Factory 33 Newman Street, London WIT IPX
www.thedesignfactory.co.uk
Published by:
Veerayatan U.K. The Wentworth, Pinewood Close Oxhey Drive South, Northwood,
Middlesex HA6 3ET

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Acknowledgments
This book is a the quintessence of the wisdom of ages, the pure nectar of essential knowledge at different levels - the philosophical, the historic, the political, the wanton and even the spiritual.
To be involved closely with the publication of this unique book has indeed been for me an emotional journey. The enormity of the task was truly challenging; but that did not break the resolve of so many individuals who often worked day and night to overcome obstacles in the course of its publication. I am particularly deeply indebted to Sonal Dadia and Priti Shah for their help, patience and determination during the various stages of the production.
Above all, I must acknowledge Sadhvi Shilapiji's untiring efforts and contribution towards the completion of this project. Shilapiji's ability to combine in her vision the alacrity of the West with the illumination of the East was indeed an asset that we all found hugely comforting when working with such a diverse team made up of the translator, editor, copy editor, designer and the publisher.
I feel honoured to have been part of this project.
Rohit Mehta Veerayatan UK

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Publisher's Note
The incident took place about three decades ago, but the memory of it is still as fresh as a newly opened lotus in the middle of a pond, with all its hundred petals basking in the crimson morning sunshine. Although the passage of Time can never really be impinged on, that event was so powerful and inspiring that it has left an indelible mark on it.
It was the twenty-fifth centenary of Tirthankar Mahavir's nirvana. Special commemorative projects were being planned for different places, but they were all centred on the big cities of India. It was then that the divine voice of that great sage Upadhyaya Shri Amar Muniji Maharaj rang out in this legendary clarion call: "The projects to commemorate Tirthankar Mahavir's twenty fifth centenary of nirvana should be located in Bihar; they should be conducted from the sacred sites where Tirthankar Mahavir was born, where he preached, practised tapas and where he attained nirvana.'
Many people heard this resounding call, but the words particularly touched the heart of Acharya Shri Chandanaji. She made a steely resolve to turn them into reality. Thus a tiny seed which was sown twenty five years ago has today grown into a huge banyan tree called Veerayatan. With its branches spreading far and wide, it provides a cool shade for every weary person that sits beneath it.
Veerayatan has successfully completed many worthwhile projects in its first twenty five years and established a sound foundation for the dissemination of the thoughts of Tirthankar Mahavir. On the auspicious occasion of its Silver Jubilee, a plan was made to publish an informative and inspirational souvenir. Acharya Shri Chandanaji assigned the responsibility for its execution to her capable and learned disciple, Sadhvi Shri Shilapiji. With hard work and total dedication, Shilapiji accomplished this commendable task within a short period of time. Her accuracy and the freshness of her approach have given it a historical significance. Sadhvi Shri Shilapiji is currently doing research at London University. She is also

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successfully directing the multifarious educational programmes of Shri Chandana Vidyapeeth in Kenya and the United Kingdom.
Jainism by its very nature aims not only at the individual, but also at universal well-being. Veerayatan is an illustrious example, the concretisation of this ideal, and it stands there in all its grandeur for us to emulate. It is yet another link in the long chain of welfare activities conducted in different fields by the followers of Jainism throughout the ages. On the occasion of its Silver Jubilee, an attempt has been made to record all those historic contributions that have had such a notable impact on the growth and development of Jainism. At the same time the history of Veerayatan, from the point of its conception to the present moment, has been chronicled in an enchanting style by Sadhvi Shri Sadhnaji. Her co-operation in the successful completion of this souvenir deserves much praise.
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This volume glows with innovative thoughts of the great sage Gurudev Upadhyaya Shri Amar Muniji, who guides us to the path of knowledge, and those of Acharya Shri Chandanaji, who helps direct us to the path of action. The book has flowered into four sections : (1) Jainism through the Eyes of Time, (2) Choose for the Good of One and All, (3) A Tribute, (4) Awake! Arise! Make an Effort Now. It is a great treasury of non-violent thinking and a universal code of living. Every single line of this book carries a message for building a strong and healthy nation replete with industry and character. In an array of published souvenirs, this one has its own distinct identity and is seminal as a thoughtprovoking philosophical work. We dedicate this receptacle of nectar, this source of sweetness, to humanity as a whole so that they can sip at its knowledge and dispense its elixir for the wellbeing of one and all.
The blueprint of the Silver Jubilee celebration plans was finalised on the occasion of Gurupuja on Sharad Purnima day in 1997. In the short span of a year, devotees from all over

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the world lent their support to the project. Without their care and co-operation, this souvenir would never have been produced. It not only boosted our morale but also accelerated the completion of the book. We feel extremely proud and honoured and would like to thank the contributors from all four corners of the globe.
We would also like to heartily thank the members of the editorial committee for their tireless efforts in producing this outstanding work.
Our sincere thanks to all the trustees of Veerayatan U.K, and in particular Mr. Rohit Mehta, who organised and co-ordinated the publication of this work. There is a long list of helpers, whose quiet contribution to the project has been invaluable. Our appreciation and thanks to them for all their hard work.
Tansukh Raj Daga
Secretary Veerayatan, India

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Editor's Note
To translate a work like this you have to have determination but more than that you have to have love. Sadhvi Shri Shilapiji has brought about this English translation through love. Working with her has been both a challenge and a joy. Vivek Iyer, who started the translation, was unable to complete it due to unforeseen circumstances, but we are most grateful to him for doing a lot of the groundwork. Nileshwari Kothari writes from the heart and this has been evident in her literal translations of some of the articles. We would like to thank her for her invaluable contribution.
Elaine Wallace

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Foreward
social service and human goodness.
Upadhyaya Shri Amar Muniji Maharaj was a saint of towering stature. The luminous pathfinder and the incandescent energy behind Veerayatan, he represented a new phase of Jain resurgence and renaissance in the twentieth century. Veerayatan was blessed by his presence and is enlivened by his living legacy. He gave a new direction to Jain society and a vitality to the understanding and exposition of Jain philosophy. Nurtured by his transcendental vision, and under the leadership of Acharya Shri Chandana Shriji, Veerayatan has bloomed and blossomed.
Dr. L. M. Singhvi, M.P. Senior Advocate, Supreme Court of India President, Indira Gandhi National
Centre for the Arts Chairman, High Level Committee
on Indian Diaspora Chairman, Jnana Pith Pravara Mandal Former Indian High Commissioner to the U.K.
Veerayatan is at once a vision, an institution and a mission. It is a consecrated endeavour. Its humanitarian mission is rooted in the philosophy of satya and ahimsa.
Many years ago, a soulful and sagacious thought embarked on a pilgrimage. Veerayatan is the embodied expression of that thought. Veerayatan's Silver Jubilee is a sacred milestone on that path of pilgrimage. It is a shining beacon of light, a glorious example, and an inspiring chapter in the book of altruism, compassion, dedication,
Lord Mahavir said that trust permeates the world. That is why compassion is an aspect of truth. Veerayatan is an institution that reflects ahimsa in action. It is at once an ideal as well as a reality, a journey and a holy

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destination. It is a steady light, a joyous lamp of sacrifice, penance, service, dedication and determination shining in the auspicious land of Rajgir where Tirthankar Mahavir spent fourteen of his chaturmas.
The great saint and preceptor, Gurudev Shri Amar Muniji trod the grounds of Veerayatan and imparted to it the sanctity of an ashram. It is the homage of an illustrious disciple to her great mentor and guru.
Veerayatan is a dream come true. It is the fulfilment of the noble vision of Upadhyaya Shri Amar Muniji Maharaj, the great sage of the Vaibhargiri Hills, and the saint of the Saptparni cave. He was compassion incarnate. Veerayatan is the precious gem of compassion in the treasure-trove of Jain
institutions.
It strikes the right balance between pravrutti (activity) and nivrutti (abstinence). It has the resonance of Swami Vivekanand's exhortation: "Arise, awake and do not stop until you reach your goal." As Acharya Shri Chandana Shriji says: "Awake, arise, and

make an effort here and now." Veerayatan highlights the holistic continuity of the spirit of cosmic oneness and universal compassion which are the hallmarks of Indian culture.
This souvenir issue is a loving tribute to Upadhyaya Shri Amar Muniji and Acharya Shri Chandana Shriji one a venerable teacher and torch-bearer and the other a dedicated pupil and path-builder in a timehonoured tradition. On the occasion of the Silver Jubilee, the souvenir reverberates with the clarion call of Jain history and philosophy, beckoning to the future with Veerayatan's message of humanitarian service and universal welfare in the twentyfirst century.
The four sections of this book are the four aspects of an invocation from Jain history and philosophy, its paths and pathfinders, its visionaries and their voices.
In the first section Sadhvi Shri Shilapiji has conducted a multidimensional survey, and a comprehensive analysis, of the ancient past.

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She reflects on the endless possibilities for now', and by calling upon everyone to the Jain tradition in the future. In doing so, respond, Acharya Shri Chandana Shriji, she uses Time in its trikalvarti existence as eloquently articulates the imperative need her 'medium'. In her brilliant and stirring for enlightened action. She offers selfless words, she has summoned up our suppressed action at the feet of tradition by blowing the ‘present in the battle for the liberation of conch shell of sincerity and submission. She the individual and of society from the makes her own spiritual experience the agonies of this world and the next, and has touchstone for defining Jainism and invited one and all to join the Jain humanitarianism by using logic, careful renaissance.
discernment and the sacred scriptural words
of the Realised Ones. This outcome of her The inspiring image of Veerayatan clearly constant contemplation is echoed in the shines through the teachings of Shri Amar Ashtapadi of the Sthanang-Sutra, and she Muniji in the second section and through makes a determined effort to engrave this the glowing tribute by Sadhvi Shri Sadhnaji philosophy on the psyche of contemporary in the third section. These writings illumine Jain society through teaching the section the pathways of reflection and guide us to called discipline', in the ‘utthan-pada', not action in response to our human and social merely by sermonising but by providing a obligations
practical and shining example of these
precepts for one and all. The vast and fathomless ocean of current and ancient Jain tradition has been In the Geetopanishad, Lord Krishna extensively and scientifically filtered to reassures the world and proclaims: encapsulate the quintessence of truth in the “Whenever dharma is neglected on the fourth section. By giving us the mantra: earth, I shall return in every age and destroy utthiē no pamāyaē - Arise, awake, and neglect the evil and evil-doers, and establish not your duty. Make an effort here and dharma." The meaning and the message of

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that assurance is that the divine bonds by the unselfish practice of tapa. consciousness in human beings must assert 5. Provide shelter and support for the itself in the face of evil and suffering. Today, helpless and the homeless. our once pious land is threatened by abject 6. Actively give education to those who poverty, rampant disease, mass illiteracy, loss lack it or are deprived of it. of civility and an onset of insensitivity, 7. Always be ready and willing to serve the corruption and moral degradation. Can we sick. then neglect or disregard the call of the 8. Settle disputes, differences of opinion and Abhiyutthan-pada? Can we ignore the voice disruption with mutual understanding of our own conscience? The answer has to and kind feelings towards each other. be an emphatic "no"! Veerayatan offers a solution that wells up from the heart of These teachings of the Ashtapadi of the ancient Indian tradition.
Sthanang-Sutra are the true highway to
attaining liberation through the spiritually The lessons of the futthan-pada' being motivated actions of this earthly life; they taught by Acharya Shri Chandana Shriji are are uplifting, universally understood and are simple, universal and practical. They are not also the common pathways on which many only tire cream of the traditional teachings, people, in the social fabric of their lives, find but also the precepts for facing new true happiness and well-being. This is the challenges on new frontiers.
way of selfless action. The joy obtained from Briefly, the lessons of the ‘utthan-pada' are: giving, and the consistency maintained 1. Listen to the most splendid voice of between the relinquishment of possessions dharma
and the enjoyment of one's non-possession 2. Practise the best of dharma.
is the reward of that righteous path. Along it 3. Intercept the influx of papa-karma by we will find the source of energy that observing maximum abstinence.
enables us to make acquisitions and keep 4. Prepare to dissolve the existing karmic them secure by giving selflessly and acting

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in detachment, a beautiful combination of activity, non-attachment and abstinence leading to a balanced way of life.
In the Uttaradhyayan-Sutra, the teachings of the 'utthan-pada', about selfless actions resulting from the rightful insight, are encapsulated thus:
kiriyam ca röyae dhire akiriyam parivajjaē ditthie ditthisampanne dharmam cara suduccaram
The Sutra says that brave and noble men should give up their inaction and become involved in taking action. Having thus been equipped with the rightful insight, they should then walk the difficult path of true religion with total faith. Mahavir has also expressed this philosophy in the most beautiful way, saying, Tapa is the flame, the soul is the altar, deeds are the fuel and abstinence the prayer for peace. With the fire thus kindled, I perform my homa, this is all I need for my oblations. Sages have always glorified such auspicious homa."
Veerayatan, run by Acharya Shri

Chandanaji, her disciples and supporters, has all the makings of a similarly propitious homa. No words would be adequate in praise of such an endeavour. This souvenir is the meaningful and natural melody of that great homa and its sweet sounding mantra.
I am glad that the number of supporters and admirers of Veerayatan, and of those influenced and impressed by Acharya Shri Chandana Shriji's personality, is constantly growing in India, Great Britain and other foreign countries. I believe that the path chosen for Veerayatan's growth is the way forward. I share Veeryatan's vision and values of humanitarian service as an expression of proactive non-violence and as a pathway to the pilgrimage of universal peace and well being. I am honoured to have been invited to write the foreword to this soulful and uplifting book.
लक्ष्मी मल्ल सिंधी
Dr. L. M Singhvi

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The Jains through Time
Contents
Section 1 Jainism through the Eyes of Time
- Sadhvi Shilapi
Section 2 Choose for the Good of One and All
- Upadhyaya Amar Muni
Section 3
A Tribute
- Sadhvi Sadhna
Section 4
Awake! Arise! Make an Effort Now
- Acharya Chandana

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The Jains through Time
The essence of creation is inherent in the act of cessation. Every new creation seeks the dissolution of its predecessor. Think deeply about the fact that as long as a seed has an individual existence, we cannot even begin to
think of a tree existing. As soon as the seed stops being a seed, and totally relinquishes its identity, then only can the tree begin to exist as a new entity. So the dismissal of one opens the door to the creation of the other. Do not
fear this cessation. It is just the process of preparation for the creation of something new, so welcome it. We need to accept this aspect of creation. To establish the existence of self on a permanent basis, that self will have to be
given up totally at least once. You have to have patience if you wish to see the seed turn into a plant. The vigil may be a long one but do not be disheartened. After this process of dispersal, creation is inevitable. They are two
sides of the same coin.

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The Jains through Time
Those good deeds that you get others to do, or you inspire others to do, those deeds that you approve of and know are good deeds, do
them yourself! Some ignorant people say: "Brother! This man is ill, please help him. It
would be a good deed. We won't do it ourselves, but you do it." I wonder what sort of religion or philosophy this is, and am both amused and saddened by it. If it is a good
deed, a deed worth doing, an act of compassion, then how could performing this
deed hamper their religion? If you are permitted to motivate others to perform good deeds and then approve these deeds yourself, why then should your doing it be disallowed? Good deeds are always worth doing, whether
they are done by a sadhu or a shravak.

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Jainism through the Eyes of Time

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In the Rig-Veda, it is written: kālō ha sarvasyēśvaraḥ "Time is the Lord of the universe. Time alone determines everything; it is the universal executor and legislator'. Tirthankar Mahavir said: vattaṇā lakkhanō kālō - 'the characteristic of Time is that it makes things change. It determines and regulates a system in the universe.' Time is instrumental in making new things old and old things new. In the words of Tirthankar Mahavir, 'He who grasps the present moment in its entirety acquires a knowledge of the endless past and the infinite future as well.' Time is that which knows all that is, all that was, and all that will be; Time has a trikalvarti existence.
One of the oldest religions of the world, Jainism, accords Time an honoured, sovereign, irreducible and metaphysical status. Like Time, Jainism too has no beginning and no end; it is limitless in its scope. Just as every moment of Time is connected to every other, so too is Jainism logical and coherent. It seems as if Time and Jainism exist on a parallel. Although Jainism is a proud symbol of human civilisation and has a fascinating past, not much is known about it. Since Time witnesses everything that happens in this universe, let us look at the glorious past of Jainism through the eyes of Time.
That splendid past, each moment of which is replete with simple austerity, the purity of the inner self, and ablaze with the light of compassion for all. Every aspect of the chronicles of Jainism is embellished with the swastikas (auspicious symbols) of service,
ain Education International
devotion and spiritual enlightenment, but along with these propitious symbols, some and inauspicious signs of division disharmony well. can be found as Nevertheless, it is our past that keeps our present alive and gives us inspiration for the future.
Veerayatan, having embraced that imposing past, is no mere institution; it's a living breathing form of an undying commitment
working for people's welfare, a reverberating echo of the magnificent achievements of Jainism. The hallowed ground of this place of spiritual development is consecrated by the practical task of reconstructing the world through welfare work, thus demonstrating the quintessential application of timeless truths in the principles of Jainism.
to
Dedicated as it is to samast-lok-kalayan, an all-embracing concept of human welfare, Veerayatan is a true emblem of Jainism. On the auspicious occasion of its Silver Jubilee, some glimpses of Jainism's splendid past, forming the basis for a new direction, are presented here. It is important, therefore, to absorb those practices that will bring about this new direction, and let go of those elements which may hinder growth and expansion.
So, let us put the history of the Jains in proper perspective by viewing it from afar. Let's imagine Time, that impartial and unimpeachable witness of all events, stepping forward to uncover Jainism's glorious past.

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The Jains through Time
am Time. I have neither beginning nor end; nature has set no limits for me and my fathomless depths can only be plumbed by the Kevalis
(omniscient). I am what has passed, I am what is now, I am what will come to be. You, wise readers, are aware that nothing big or small can escape my scrutiny or remain untouched by the changes I bring. Today Veerayatan, one of the greatest achievements of Jainism, is celebrating its Silver Jubilee, and as this special occasion is history in the making, I am pleased to say I find myself feeling very ‘auspicious' indeed. To mark this great event, I would like to take the opportunity of selecting some choice gems of Jain history from my treasure chest of memories and, in appreciation of the real soul of Jainism, present them for your delectation.
I am aware that there is still some debate in Jain philosophical circles about my existence at all. The great thinker Acharya Umasvati, in his timeless work "Tattvartha Sutra', has used the phrase kālaścētyēkē ' - 'According to some, Time is also a substance' - to explore the various beliefs and tenets regarding my being. Only the Tirthankars (ford-makers; the omniscient spiritual teachers of the Jains), able to see the past, present and future, can tell you whether I am one of the six substances, and the catalyst for change in the form of things, or whether indeed I am an inevitable part of existence. All I know is that everyone appreciates and experiences me on a practical level. As the 'universal archivist', I have an intimate knowledge of Jain history and am the only true witness of the course of its events as they occur in my endless avsarpini (regressive) and utsarpini (progressive) cycles.
Tartartha Sutra, Acharya Umasvati, 5,38

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Although I am known for my impartiality, Jainism is a Separate and Sovereign Jainism does occupy a special place in my Religion heart because I have witnessed its Though history has not yet revealed this beginning, seen its inner beauty and truth, it is a fact that the religion that gave watched the unflinching resolve of its impetus to the culture of compassion, followers to make this world a better place. catalysed human civilisation, and showed I, who am limitless, know that Jainism is the the way of ultimate development, has immortal truth. In my opinion only the remained largely unrecognised and unsung promoters and teachers of Jainism and - even on its native soil. Since the name of Buddhism, of all the religions of the world, Jainism has not been entered on the have attempted to raise their disciples and honour-roll of world religions, and not adherents to a level equal to their own. This many memorials or traces of it have been glory of Jainism that I am describing to you found to support its ancient origin, the vast is not only a song of praise to the revered majority of historians and scholars have Tirthankars, but also the sweet melody been denying the logical and separate composed of the inspirational deeds of their existence of Jainism. In the absence of shining disciples, and it extemporises on the enough literary and archaeological proof, theme of how they worked hard to beautify many assumptions about its philosophy and the earth, enrich culture and seek higher growth have been made and several knowledge. So come with me and see misconceptions about its beginnings have things through my eyes. Let me take you arisen. Even Pandit Jawaharalal Nehru, a into those ancient caves of my special well-known scholar, in his famous book remembrance, caves that are still echoing to Hindustan Ki Kahani (The Story of India), the mammoth task carried out by the categorised Jainism as a branch of the Vedic Tirthankars and their faithful followers in religion. As a result, Jainism's status as an trying to enlighten the world in my present independent religion has been called into avsarpini cycle.
question and its achievements have been
I findustan Ki Kahani, l'andit Jawaharlal Nehru, p. 158

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The Jains through Time

hidden under those of other religions. Why this has happened, or who is responsible for it, is a matter for further research and introspection. I have already seen everything, and I know that there never has been as beautiful an expression of the urge to protect nature or nurture empathy as there is in Jainism. Its separate existence is obvious because it has a unique and scientifically based philosophy, it provides an inspirational spiritual path and is complete in itself.
I am free from all limitations; I see the world as a whole. Scholars may consider this as a boast, or a challenge on my part, but the truth is that there have been many epochmaking personalities in the history of India whose stories are inscribed on my heart, but whose deeds have not yet had the chroniclers at hand to bring them to the light of day. The flame of compassion and truth nurtured by the great Jain savants has been brought to the attention of the world by foreign scholars like Germany's Walter Schubring and Herman Jacobi. The latter cited scholarly arguments on the basis of his research and study that showed Jainism as a
completely separate religion, independent of both Buddhism and the Vedic religion, and proved that it existed in India well before the last Tirthankar of this avsarpini cycle.
When I see findings of this nature I am delighted because I am reminded of the past unfolding in an unending pattern of events which history can never see. Humanity tends to believe only in things that are written down, and historians have confirmed the existence of only four of Jainism's twenty four Tirthankars in my present avsarpini cycle. They are Rishabhdev, Arishtanemi, Parshvanath and Mahavir. I feel that their research is incomplete as I am witness to both recorded and unrecorded history. However, mindful of the conventions of this sceptical age, and confining myself only to what has been incontrovertibly established by historians, I will begin with the first Tirthankar, Bhagvan Rishabhdev, who shines radiantly in my memory.

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and krishi (the art of agriculture).
Rishabhdev: An Epoch-Maker From a chronological point of view, the epoch hallowed by the birth of Tirthankar Rishabhdev was the one in which the culture of Kalpa-Vriksha (wish-granting tree) was coming to an end and people no longer found it easy to gather even the basic means of existence.
It pains me to say that if these questions of survival, culture and education had been faced by some present-day Jains, they would have condemned the solution out of hand. Agriculture, sculpture, industry, writing and other art-forms, they would say, involve violence and are therefore conducive to prolonging the cycle of birth and death. They believe that the sole preoccupation of this precious human life, which has been obtained as a result of many good deeds, should be the attainment of salvation and of salvation alone.
Rishabhdev taught civilisation and culture
Culture and education as we know it now had not even begun. People lacked guidance and were unsure about how to obtain the necessities of life. At this stage, Rishabhdev took a leading role in solving these problems by teaching them about asi (the art of the sword), masi (the art of writing)
But Rishabhdev was not the sort of religious teacher preoccupied only with the next world; he could relate to ordinary everyday practicalities and follow the needs of the age. He was a visionary, a great thinker, and a truly compassionate being. He did not say, "Why should I involve myself in such mundane matters? My connection with society ends with the collection of alms. The only goal, after renunciation, should be that of liberation."

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The Jains through Time
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Instead, he was a leader of the people. He Mahavir, all the Tirthankars attempted to taught them how to generate resources by combat social evils. I am left breathless with their own efforts, as well as how to enjoy admiration at the compassion that flowed and share those resources with each other. from the heart of the twenty second He considered the demands of the age Tirthankar, Arishtanemi, in his ceaseless paramount, and teaching the people how to efforts to save the lives of even the humblest work collaboratively for the common good living creature. Tirthankar Mahavir too was helped raise humanity to a new and higher steadfast in trying to eradicate caste condition. In following these ideals restrictions, inter-caste animosity, lack of Tirthankar Rishabhdev was not alone; all respect for women, animal sacrifice and the the Tirthankars have followed this twofold exploitation of the lower classes. His path of concentrating on self-development continuous and remarkable efforts towards and on the welfare of others. Each of the these good causes have left me feeling Tirthankars during his own epoch kept deeply grateful. society thriving with his unique vision.
Without compassion we live not in a Compassion Incarnate - Arishtanemi cosmos but in chaos. Compassion began to All the Tirthankars were great promoters of mean something entirely new to me when the spiritual path of development and I remembered how Arishtanemi heard, over marvellous teachers in the art of living. They the mellifluous sounds of the shahanai (an were concerned with the problems of this Indian wind instrument), the cries of beasts world, while ceaselessly pointing the way to being led to the slaughter for his own liberation from the cycle of birth and death. wedding feast. Here was a virile young Whether opposing gory and futile self- bridegroom, decked out in all his finery, on mutilation in the name of religion, like his way to contracting a great dynastic Tirthankar Parshvanath, or attacking marriage. Yet he was swayed from his course injustices and exploitation, like Tirthankar by nothing more than the feeble bleats of a

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few unfortunate creatures. Overcome with Jain religion. I have seen the unforgettable compassion, he chose to give up the world contribution of Jain followers to art, culture, and opted instead to devote his life to the medicine, education, charity, social service path of spiritual perfection.
and many other fields. Even today I look
back at that golden age when Jain society The holy lives and good works of all the was greatly involved in good causes like Tirthankars make me realise how earth has providing food, education, health-care, been hallowed by the birth of a great security, and freedom from fear for everyone religion whose prophets were full of including the birds and the beasts. At that compassion for human life, and for all the time this religion was a source of inspiration components of nature - earth, sky, water, to many princes, generals and other notable plant-life, birds and beasts. The lives of the personalities. Many of them adopted it as Tirthankars show how it is possible to live their way of life and entire kingdoms in oneness with all beings.
embraced Jainism as their state religion. It
was not seen just as an abstract philosophical The Integration of Pravrutti and system; it was popular as a religion of the Nivrutti on the Spiritual Path
masses too. However, I am sorry to say that The Tirthankars demonstrated the Jainism's progress slowly lost its momentum integration of pravrutti (activity) and nivrutti until finally the trend was reversed. (abstinence) as an ideal spiritual path through the example of their own lives. This When I come down from that vision of the twofold path embodied by the Tirthankars - glorious past and watch the present day of striving for one's own purification and at activities of Jain society, I see that some the same time of helping others - was people preach only the one-sided view, that followed assiduously by their disciples. As a of nivrutti - abstaining from worldly action. result, the development and growth of every They believe that the sole objective of life is aspect of life became a unique feature of the to liberate oneself, and they seem to be

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indifferent to doing good deeds for others. They tend to think that the latter is an obstacle to gaining liberation. 'If ashubhkarma (negative karma) represents fetters of iron, then shubh-karma (positive karma) means fetters of gold. From the viewpoint of ultimate liberation, both create karmic bondage, and should be avoided.' Such statements really bother me as they hinder the growth and development of Jainism. Certain people began to believe that the world was a vale of tears, that life was nasty, brutish and short. As a result there was a great turning away from duty to this world, blinding people to the true message of the Tirthankars. Jainism has always worked to make life better for everyone. Jainism began to wane as a universal religion when the transient nature of life was emphasised, and its followers began to think that it was not conducive to liberation to beautify the world or work for the welfare of others.
The Bright Lights of Jainism
I do not understand how such ideas ever came to be associated with Jainism. It has always worn a crown of anekant (doctrine of
Jain Itihas Ki Purva Pithika Aur Hamara Abhyuthan, Dr. Hiralal Jain, p. 2
the multiple facets of reality); it always respects a multidimensional view of the truth. Its pristine source is the Gangotri glacier of universal welfare. I have been trying to fathom out how Jainism became side-tracked in this way, how it wandered from its simple and beautiful path of universal welfare. How did some of its followers become so narrow in their views? Instead of thinking about. their responsibilities towards the betterment of the world, when did they start thinking that because life is only momentary, they should preoccupy themselves solely with the liberation of self. So, from being like an allpervasive warmth, the world-wide appeal of Jainism has been clouded over by limited thoughts and ideas. The religion which could have spanned the world has shrunk to being a faith for a handful of six or seven million people within its own native country. The great Jain historian, Dr. Hiralal Jain, writes that the number of Jains falls by approximately 100,000 every decade'. If this trend continues, I wonder what the fate of Jainism will be in the next century. Normally I wouldn't be concerned about

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these matters because, after all, I am Time so delight in praising them. I am filled with and a neutral entity, but the dimming of the joy when I think of these great luminaries light of Jainism makes me sad. I hope people who not only raised Jainism to heights of will take notice of me and ask me why I am glory but also illuminated Indian culture so downhearted. Then I will be able to say and philosophy. that if the followers of the Jain religion had continued doing the great deeds of their Emperor Samprati's Valuable forbearers, then Jainism would have taken its Contribution rightful place among the great religions of I have often wondered, having witnessed the world.
the origins, growth and establishment of the
two contemporary religions Jainism and When I see that more than ever before the Buddhism, why the latter achieved greater world needs Jain principles like ahimsa success in becoming a world religion. (non-violence), anekant, and aparigrah (non- Historians agree that the Emperor Ashoka, a possession), I really wish there was another devout Buddhist of 34 century BC, played a Emperor Kharvel, or shining lights like prime role in securing Buddhism's Emperor Samprati, Acharya Hemchandra, a ascendancy. Today he is universally known as latter-day Kundakund, Umasvati, Ashoka the Great and his renunciation of Bhamashah or Tejpal to integrate the aggression is world-renowned. It is natural scattered elements of Jainism, revive its that the devotees of the religion which has energy and thus benefit all mankind. If the became so famous should themselves great wisdom, determination and devotion become famous, but in the chronicles of of these epoch-making Jains were Jainism the deeds of Emperor Samprati rank transmitted to Jain society today, the golden alongside those of Ashoka the Great. But age of Jainism would again reverberate whereas Ashoka's insignia has been adopted throughout the world! You may be curious by the Indian Government as its national about who these epoch-makers were that I emblem, who has even heard of this great

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Jain Emperor Samprati? Why aren't his achievements celebrated in the same measure?
In order to spread the message of nonviolence, Samprati sent his retainers to many non-Aryan countries (approx. 2 century BC). Acharya Suhasti was Samprati's guru. He agreed to send some of his disciples to these places at the behest of the Emperor. Samprati supported them in this courageous mission. Jain historian Munishri Kanti Sagarji tells us that this Mauryan Emperor Samprati's sons and daughters had led a very protected life until that time, but he sent them to distant countries as well, dressed as Jain sadhus and sadhvis'. Vincent Smith tells us that Samprati established Jainism in what are now Islamic countries like Iran and other Arab countries. For Samprati, ahimsa was not just a philosophical concept, he lived by it in everything he did and the people throughout his empire followed his example.
According to available evidence the great deeds of Emperor Samprati include the
Pramukh Aitihasik Jain Purush Aur Mahilayen, Dr. Jyoti Prasad Jain, p.50 Ibid, p.50 "Jain-Gaurav-Smritiyan, Shri Manmal Jain Martand, p.325
building of 125,000 new Jain temples, the restoring of 13,000 ruined temples and the setting up of 700 charitable homes". It is sometimes said that Samprati constructed so many temples in both Aryan and non-Aryan regions that India came to be known as "The Land of Temples'!
In fact, the exploits of both Ashoka and Samprati took Indian culture to great heights, and through their efforts the spiritual science of India spread over rivers, deserts and mountains to distant countries. But historians have only ever sung the praises of Ashoka; everywhere one looks there are many accolades given to Emperor Ashoka but very few to Emperor Samprati. I am surprised at the neglect of Samprati; I am disappointed to find that historians have only now revealed that some of the famous rock inscriptions ascribed to Ashoka were actually the work of Samprati.
These rock 'edicts' constantly reiterate the importance of ahimsa, avoiding hurt to animals and birds, and the protection of all beings teachings that are not as prominent

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in Buddhism as they are in Jainism. This If the history of India today is fascinating to suggests that either Ashoka was a Jain before world scholars, and the country itself a he became a Buddhist, or that Samprati's vibrant centre for research, Kharvel's rock rock edicts have been wrongly ascribed to inscriptions are undoubtedly one of the Ashoka. Dr. Jyoti Prasad Jain considers those important reasons. Many rock inscriptions pillars and rock edicts inscribed have been uncovered to date, but the devanampiyassa, piyadassinlaja - the king who information that Kharvel's edicts contain is is beloved of the gods and beloved of the unparalleled. Their beauty is unsurpassed. eyes'- to have been set up not by Ashoka, These are the only rock inscriptions which but by Samprati?. The reason for this is that give important and detailed information the term devanampiyassa, piyadassinlaja was about the social, political and economic used for Samprati, and devanampriya - conditions in Kaling during that period, and 'beloved of the gods'- was a characteristic about the lineage of its founder. It is here epithet used for Ashoka. It should also be that we find the first use of the name noted that even the term devanampriya Bharatvarsh for the subcontinent. These belongs to the Jain tradition, and was edicts also give us considerable facts about possibly used for describing Ashoka. the life of the local people of Kaling as well
as a deep insight into how seriously the Kharvel - A Great Leader of Cultural kings took their duties to their subjects. Consciousness
Emperor Kharvel had these rock edicts My gaze now turns to another bright star inscribed in the district of Puri in the shining in the Jain firmament like Emperor present state of Orissa. Three miles away Samprati, the Emperor of Kaling, Kharvel from the capital Bhuvaneshvar there is a (29 century BC). Though his devotion to mountain range called Khandgiri. One of Jainism defeats my feeble powers of the northern summits is called Udayagiri expression, I am glad to accept the challenge and situated on this mountain is the ancient of trying to describe some of what he did. and massive Hathigumpha temple. Kharvel
Pramukh Airlesik ke Push Aur Mahilaw, Dr. Jyuti Prasad Jain, p.31

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A scene depicting the performing of puja- an engraving at Mt. Udayagiri

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Relief showing Tirthankars carved on the wall of a cave on Udayagiri

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had the roof and upper part of the front wall When I contemplate the splendour of of this temple covered with inscriptions in Kharvel's achievements, I wonder how this Ardhamagadhi and Apabhramsh (the Jain man, who had taken the twelve vows of a dialect of Prakrit). The inscriptions are in 17 shravak (layman), focused such lines and cover an area of 84 square feet and concentration on his spiritual purification are written in Brahmi script. These rock and performed his duties as a king so inscriptions are embellished with many magnificently, could still manage to inspire auspicious Jain symbols like the swastika, the and organise the making of such nandavartta and the ashoka-vriksha, and begin incomparable rock inscriptions and other with the devotional prayers to the Arhats artefacts, which are still intact and have (omniscients) and the Siddhas (liberated come down to us through the ages in their souls)"
timeless forms. I think it was his love for the
teachings of Jainism that enabled him to I want to bring to the notice of chroniclers envisage and create the extraordinary in his that Emperor Kharvel was descended from life. And by so doing he contributed greatly the great line of Maharaja Chetak, the leader to the flowering of Indian culture. of the Vaishali Republic. The name Kharvel occurs in the royal annals of Chetak's son Ahimsa is the life-breath of Jainism - its Shobhanrai. It is due to Kharvel's influence heart and soul. It is the backbone of the that Jainism became the national religion of entire body of the religion. It would not be Kaling and maintained its position as such an exaggeration if I said that Jainism was for centuries. Along with building new Jain born out of ahimsa - non-violence towards temples, and restoring the old ones, Kharvel all living things. But sometimes the pursued a policy of according equal sentiments of non-violence and compassion treatment to all religions, which singled him are mistaken for cowardice. Many historians out as an enlightened ruler.
have blamed the Jains for India's enslavement and downfall', saying that it is
Pramukh Alilasik Join Purush Aur Multilayen, Dr. Jyoti Prasad Jain. p.54

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a religion which saps the martial virtues, enfeebles its followers, and leaves them incapable of self-defence. This is far from being the case. I know of no Jain king, minister or general who refused to fight for his country. On the contrary, Jain Emperors like Chandragupta (4th century BC), and Vikramaditya (1st century BC) contributed to protecting India from the fiercest of foreign invaders'. When Demetrius attacked Magadh, Emperor Kharvel led his forces into battle and routed the Greek.
Mauryan Emperor Chandragupta was a Jain
The last decade of 4th century BC saw the dawning of the golden age of Indian politics with the accession of that paragon of virtue, Chandragupta Maurya. After much debate, historians now agree that he was a Jain 10. There is ample proof of this. The great historian, Sir Vincent Smith, in the third volume of his work, The Ancient History of India, has written, 'By studying the rock edicts at Shravan Belgola, I am now disposed to believe that the tradition probably is true in its main outlines and that
The Jains through Time
Temples at Shravanbelgola
Chandragupta really did abdicate and became a Jain ascetic, under the guidance of Acharya Bhadrabahu." It is a historical truth that Chandragupta's reign saw a great expansion, unification and consolidation of political power in the country. It is said that a virtuous and devout king helps spread the religion he espouses. As Chandragupta expanded his empire, so Jainism expanded. He established more and more rock inscriptions, Jain temples, dwelling places and caves for Jain sadhus and sadhvis.
My records would be incomplete if I did not mention the prominent role of virtuous Jain acharyas in inspiring Jain emperors to perform great deeds and work tirelessly for
Pramukh Aitihasik Jain Purush Aur Mahilayen, Dr. Jyoti Prasad Jain, p.62 "Jain Itihas Ki Purva Pithika Aur Hamara Abhyuthan, Dr. Hiralal Jain, p.76
Jain Educ V-Smith, EHI p.146; Jain Itihas Ki Purva Pithika Aur Hamara Abhyuthan, Dra Hiralal Jain, p7Zse Only
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the common good. I am greatly impressed by the system of sangh (religious community) in the Jain religion - a religious order that consists of lay people and those who have renounced the world. In no other religion can one find such a strong bond amongst the members of the sangh. It demonstrates their far-sightedness in developing a means for taking care of the community as a whole.
A Jain shraman teaching the shravaks
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equally moved by the wisdom of the Jain acharyas. The status of the sangh is so important in the Jain religion that even the Tirthankars, before they began a sermon, would say: Namo Tithassa – 'I bow to the tirth (sangh).
In my experience the most important characteristic in the system of the Jain sangh is the symbiotic relationship between the renounced class (shramans) and the lay people (shravaks). It is one of the main reasons for the flourishing of Jainism. As a result of this harmonious relationship amongst the members of the sangh, in the first few centuries after Mahavir's nirvana, there were millions of Jains throughout India from north to south and east to west. In this process of expansion, the shramans had a leading role and their orders were respected and carried out by lay people. I am impressed by the extraordinary capabilities of the Jain kings and I am
Acharya Suhasti - A Legendary Personality There are many fascinating stories about the collective efforts of both the renounced classes and the lay people. I have told you about some of the achievements of Emperor Samprati and I remember that it was the farsightedness of Acharya Suhasti that first

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inspired him. The Acharya was a pillar of shrutkevali of the present age.
strength to Samprati, who, working under his guidance, made his name in the annals of history. Suhasti was a great seer who recognised the needs of the age and brought about changes in the code of conduct regulating the manner in which sadhus and sadhvis seek alms. This became necessary when a great famine occurred and the sadhus were not able to gather food in the prescribed manner. He was the first person to take up the matter and find an appropriate method of making changes. He had a difference of opinion on this highly inflammatory matter when he discussed it with his senior monastic brother Acharya Mahagiri, but Suhasti never wavered from his customary courtesy, affection and understanding. Suhasti was a visionary acharya, who helped propel forward the chariot of revolution in the Jain religion.
Maurya Emperor Chandragupta became so immersed in the precepts of Jainism that he ultimately gave up the throne to become a Jain sadhu. The person who inspired him to do so was Acharya Bhadrabahu, the last

The Jains through Time
According to the Digambar tradition, the person who spread the word of Jainism in South India was Acharya Bhadrabahu. In 3rd century BC there was a twelve year long famine in the north. The Digambars believe that at this juncture, Acharya Bhadrabahu travelled to South India with 12,000 munis (ascetics), which resulted in the establishment of the Jain religion there. The Shvetambars, on the other hand, say that he was in the mountains of Nepal performing Mahapran dhyan sadhna. The Shvetambars believe that the increase of Jainism in the south was inspired by Bhadrabahu II, who lived three centuries after Tirthankar Mahavir's nirvana. The last shrutkevali, Acharya Bhadrabahu, achieved nirvana 170 years after Tirthankar Mahavir, hence he could not be the Bhadrabahu mentioned by the Digambars.
Why this Illiberality?
I do not want to get bogged down in the minutiae of scholarly controversy. I have the greatest respect for the individual and his

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right to his own opinion and I am not practices in a scientific and logical way, biased towards one or the other point of whereas some followers of Jainism, because view. I feel it is this sectarian prejudice, of this sectarian rivalry, are arguing amongst resulting in the development of separate themselves trying to prove who is the better beliefs and observances, that has proved a Jain. This results in an open and unhealthy great obstacle on the evolutionary path of confrontation, with each side attempting to Jain thought. Jainism was developing into a take control of the holy places associated single strong skein of silk until these varied with the Tirthankars, as has happened at interpretations began to split it into many Sammet Shikharji, the place of nirvana for strands. In my view such divisions in twenty Tirthankars. The tension which has Jainism, whether arising out of the past, or arisen between the Digambars and the existing in the present, are totally Shvetambars on the issue of Sammet insignificant. Both the Digambar and Shikharji is saddening. Is this not a mockery Shvetambar schools are equally worthy of of Tirthankar Mahavir's multidimensional my praise, or where appropriate, my religion of non-violence, compassion and constructive criticism, because both are friendship? Is it not a desecration of the equally devoted to Tirthankar Mahavir. holy ground where the Tirthankars However, the situation today grieves me preached? I feel that some of the followers because the Digambars and Shvetambars, have completely forgotten the glorious past forgetting their common ground, are and the real meaning of Jainism. flexing their muscles and squaring up to Competition and conflict are a waste of each other like members of opposing forces, energy and nothing less than blows aimed at rather than devotees of the same religion. the heart of Jainism itself.
Standing on the threshold of the twenty first century, I see other religions presenting their philosophical beliefs and ritual

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The Splendour of Jainism in South India Let me tell you something about the spread of the religion of ahimsa and compassion by those people so worthy of my veneration, the Jain acharyas. Come, take a look at all those years that have gone by. It is more than two thousand years ago; Buddhism and Brahminism were at their peak. There was great animosity between the Aryan and non-Aryan races. There were hardly any amenities for travelling. Despite these obstacles and all sorts of other challenges, the Jain shramans ignored all the external differences of caste and creed and spread the message of Mahavir in Aryan and non- Aryan states alike. They journeyed to South India, the centre of the Dravidian community, and established Jain monasteries there.
to the people's welfare. They developed cordial relationships with royal families in the area and earned their respect and devotion. Many kings, noblemen, generals, ministers and other notables became Jains and renounced the world. The main dynasties of the South - the Gangas, Rashtrakutas, Kadambas, Pallavas, Cholas, Chandras, Hoyasalas, Chalukyas and Pandyas - expressed their keen interest in the teachings of Mahavir. While the kings of North and West India in general merely respected Jainism, the kings of South India not only embraced it as their religion, but also made its propagation the cornerstone of their reign.
40
With tremendous hard work and dedication they learned the difficult local dialects of Tamil, Kannad and other languages so that they could use them to write up the Jain texts. They opened schools, orphanages, dispensaries and other institutions dedicated
Jains in the latter part of 1" century AD could be compared to present-day Christian missionaries. They exhibited the same tireless patience, burning zeal, ingenuity and fortitude. For them, devotion and propagation were two sides of the same coin. The natural companion of their day was the thought that everyone should be touched by the compassion of Mahavir. Whichever country they journeyed to they

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learned the local language, culture and customs with a view to making their message more accessible and easy to adopt Professor Frazer has written that it was entirely thanks to the Jains that a cultural revolution occurred in South India and that new ideals, new literature and new modes of behaviour came into being"?
religion. Jain sadhus and sadhvis are restricted in their means of travel, so this has been used as an excuse to prevent them taking the inspirational message of Tirthankar Mahavir to other countries. sometimes following a set code of conduct in such a rigid way can become a hindrance to the dissemination of the great message. I am compelled to think that if Jain followers in the past had allowed themselves to be hemmed in by such narrow ideas and beliefs, Jain history would have ended before it properly began.
The Jains did not remain tied to one place, one class or one community. 'Friendship to all' is emblazoned on the 'forehead' of Jainism. And it is the vitality of this message that enabled the Jains to cross any boundary. They ventured far and wide, reaching Yunan Province, Russia, Norway, Iran, Arabia, Afghanistan, Java and Sumatra. Theirs was a missionary spirit tempered in the flame of austerity and they were extremely successful at spreading the tenets of Jainism.
These people who dedicated their lives to teaching Tirthankar Mahavir's precepts to an expanding following, not only observed the tenets of his inspirational message, but also steeped themselves in his way of life - a life given over to an empathy for all beings. They walked the same path of good thoughts and good deeds as had Mahavir. With the objective of savva-jaga-jiva-rakkhana dayatthayae - 'compassion towards and protection of all living things in the world' -Tirthankar Mahavir walked from village to village and city to city for 30 years. I have a
History bears witness to the fact that the blaze of 'missionary fervour' Jainism once possessed is now much abated. Far from taking the word to distant countries, Jain families themselves seem to show little enthusiasm for learning about their own
The Joumal of Royal Asiatic Society, vol.22.p.249

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Tamil and Kannad. I hope it won't create a controversy if I say that from that period onwards for a thousand years Jainism more or less prevailed over the whole of South India.
great respect for Jainism because it gives equal emphasis to working towards one's own purification and working collaboratively with others for the universal good. The Tirthankars always establish a tirth to preach their message for the welfare of others. Once he had gained keval-gyan (omniscience), Tirthankar Mahavir could have lived a solitary life in the jungle, but this is not the way of the Tirthankars. The aim of Jainism is to share with others the beauty of the truth that you yourself have attained. You should take the ideas that have purified you to the world at large. It stresses that treasures found by you be found in equal measure by more and more people, until everyone in the world shares them.
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The People's Faith : Essential Seed for the Growth of Jainism The annals of my memory hold in their deep recesses a fascinating episode of Jain history that occurred in South India. It's worth knowing about this remarkable phase of history because it was one of the most important periods in the growth of Jainism. Some historians believe that Jainism came to South India when a twelve-year long famine gripped the north and thousands of shramans emigrated to the south". However, other historians assert that Jainism already existed in South India and that the influx during 3rd century BC gave fresh impetus to its spread. With the help of royal dynasties and through popular support South India became one of the leading centres of Jain activity. The cultural and social foundations of the South were strengthened by the Jains through their solid contributions to art, temple building, centres of learning and other welfare programmes.
This vision of universal welfare was the foundation stone of Jainism in South India. While historians are not able to specify the exact period when Jainism first penetrated the South, my own records tell me that at the beginning of 1" century AD, the great banyan tree of Jain religion and culture began to grow in that area and spread its branches with especially strong roots in
"Dakshin Bharat Mein Jain Dhama, Pt. Kailash Chandra Shastri, p.1
Ibid, p. 1

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Oh, that one thousand years of the Jains in South India! I call this the golden age of Jainism, not because many archaeological remains of that period have been found, or that in-depth literary works in the languages of Tamil, Telugu and Kannad were written, or that the Jains had royal patronage and that their teachings were highly respected by kings and common people alike, or that Jainism was the most popular religion, but because of the manner in which Jain sadhus and sadhvis worked for the people. I really admire the way the 'renouncers' of that time truly followed the teachings of the Tirthankars. They became a powerful driving force in conducting activities for the common good. They developed a unique ‘oneness' with the people and received love and respect in return. So strong were the ties of mutual affection between guru and disciple that the rock carvings of that period heap praise on the good works of the Jain gurus and refer to Jain acharyas in a very informal and friendly manner.
people of the South, and by composing literary works in local languages, greatly enriched their culture. By creating works of art, building temples, educational establishments and hospitals, and engaging in other worthwhile charitable works, they strengthened the cultural, ethical and religious foundations of the South. This was based not only on support from royal dynasties and high officials, but also on the love and devotion of the common people for the principles of Jainism. Contemplating that epoch with great gratification, I feel that it cannot have been easy for the Jain shramans to inculcate devotion for Jainism amongst people of a different language and culture. Jainism would never have achieved such acceptance and popularity if the Jain shramans had not first immersed themselves in social work, artistic creation and literary scholarship - tasks not immediately conducive to their own liberation. I am greatly indebted to these hardworking shramans; they were like bright lights who will illuminate the path of spirituality in the years to come, and their praiseworthy deeds will continue to inspire the coming generations.
Jain gurus, by their wisdom, decency, scholarship and spirituality, mesmerised the

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observances and is regarded as the foundation of all Tamil literature. To this day it is a pillar of light to anthropologists and cultural historians concerned with the development of Tamil society, culture and mores.
The Abundance of Jain Literature in the Languages of South India The true impact of Jainism's contribution to South Indian culture cannot just be described in a few pages. Even if I gloss over its contribution to South Indian art and architecture, the enrichment of Tamil and Kannad literature alone is immense. The famous Jain scholar Pandit Kailash Chandra Shastri writes that Tamil and Kannad literature are greatly indebted to the Jains who were incomparable writers, aesthetes and scholars 's. In fact Jains were the originators of the classical literature of South India. Modern Tamil still uses many words of Sanskrit origin introduced by the Jains who were careful to transform the Sanskrit words in accordance with the rules of Tamil phonetics so as to preserve the consonance and harmony of the language.
Another great book of Tamil literature was Tiruvallavara's Kural. Though there is still a debate about the author's religion and the date of the writing, its greatness remains undisputed. Many latter-day historians agree that the Kural was written by a Jain scholar. My present purpose, however, is not to join in the debate but to highlight the beautiful and inspiring way the Jains disseminated their ethical and moral values. Dedicated to the welfare of the people and embracing the pluralism of the country, Jain acharyas learnt to write books in complicated languages to such good effect that their works were sometimes credited to local authors! The purpose behind their writings was that Jain ideas should not remain confined to any one community but be available for all.
It is believed that the Tolakappiyam, the oldest grammar book in the Tamil language, was written by Jain grammarian Tolakappiya. Though it is largely a treatise on the study of language, it's also a treasure- trove of ancient Tamil customs and
Dakshin Bhan Mein Jain Dhunna, Pr. Kailash Chandra Shastri, p.25

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Pandit Kailashchandra Shastri writes that the period following the writing of the Kural was the golden age of Tamil literary culture and that the Jains played a vital role in bringing it about". In the face of bitter opposition from the Brahmins, they supported the native languages of the South and planted Aryan ideas all over South India.
unfortunate that many Tamil Jain texts have survived only in the form of disintegrating palm leaf manuscripts, lying forgotten in bhandars (libraries)." The extent of Jainism's contribution to South Indian history and culture will only be fully appreciated if these manuscripts are salvaged and brought into the mainstream of research and study by scholars.
How can I begin to list all the names? How do I count the pearls on this lovely literary rosary? Naladiyar, Shilappadikaram, Chintamani, Narivi, Neelekeshi and countless other little-known Tamil works are an inalienable part of Tamil culture, all testifying to the mighty contribution of the Jain writers. The Kural and the Naladiyar are the most important of the eighteen Tamil books on ethical values. Of the five great Tamil epics, three were written by Jains. Chintamani is said to be the masterpiece of Tamil literature and even Shaiv scholars, who were greatly opposed to Jainism, did not hesitate to praise it.
In addition to Tamil and Telugu, the Jains wrote in Kannad from the beginning of 1" century AD until 12th century AD. Jain writers have done much for the development of Kannad culture. Aadipumpa and Abhinavpumpa are two classics of Kannad literature. The matchless manner in which the poet Pump has written about the wonders of Indian culture in works like Aadipuran and Bharat defies description. Many women writers of the Jain faith played an important role in enriching Kannad literature. Amongst them Kanti is noteworthy for completing the stunning epic poem, the Abhinavpump, and writing original works on religion and ethics.
Prof. Ayyangar has written that it is
Dakshi Bharat Mein Jain Dharma, I't. Kailash Chandra Shastri.p.10 Studies in South Indian Jainsim, Ramaswami Ayyangar, p. 104

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The Jains wrote seminal works on subjects foundation of any creativity. like grammar, arithmetic, astrology, ayurveda and medicine. In 1125 AD a Jain shraman, Works of art, whether created by Jains or Kirtivarsh, wrote Govaidya, a scholarly work others, are always a spontaneous overflowing on veterinary science. I do not recall any of an inner abundance. The sculptor merely field of scholarship that escaped the reveals the statue slumbering within the attention of the Jain writers of South India. rock. I feel grateful for that stony monolith
within which, for aeons, 'slumbered' the 71 Chamund Rai : Jain Warrior Patron My eyes, closed in reverie, do not want to open to the present. The scene on my inner eye is so pleasing, yet so astonishing, that I can only describe it as the building up of the rhythms of the mridangam (an Indian percussion instrument), bringing South India alive in harmony. I am lost in rapture. Diffused throughout creation, my very being seems to have frozen, and set like amber around South India's golden age. I start to wonder whether art and literature can be created without experiencing inner bliss. There is a saying that when the vessel is full to the brim, it will pour forth its riches. When a flower opens, it cannot hold back its fragrance, it perfumes the
Shri Gomateshwar Bahubali surroundings naturally. By the same token, ft. high form of Shri Gomateshwar Bahubali inner emptiness can never be the at Shravan Belgola in Mysore. This is a very

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A statue of Saraswati - South Indian Art 203.JAIN SARASWATI, PALU, CENTURY
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A bronze statue of Tirthankar Parshvanath
An ancient stone sculpture

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holy pilgrimage spot and one of the wonders of world sculpture. From the artistic point of view, it is peerless. Though it is a thousand years old, this stone statue remains eternally young, winning us over with its beauty and modesty. We owe this marvellous piece to the piety of Chamund Rai. The historian Dr. Saltor says that no other warrior in the history of Karnatak has rivalled Chamund Rai's devotion to Jainism 18. He was an illustrious warrior but also very aware of the creative instinct.
"Pramukh Aitihasik Jain Purush Aur Mahilayen, Dr. Jyoti Prasad Jain, p.83

The Jains through Time
like Chamund Rai are worthy of my praise because along with faultlessly doing their duty, they were tireless in spreading the riches of Jainism.
The Wide-ranging Impact of Jain Art While Jains made remarkable contributions to South Indian literature, their efforts to promote art will also live forever in my memory.
When Chamund Rai went into battle, his terrified enemies would flee the field, seeking shelter wherever they could. I marvel at the paradox of this powerful sword-bearer protecting his country yet being responsible for the creation of such a sensitive masterpiece. The sculpture was wondrous but was not its patron even more wonderful? Is not the commander-in-chief Chamund Rai living proof of the success of the twofold spiritual journey that of the development of the self and the helping of others as described by the Tirthankars? Whatever the case, historical personalities Sittanvasal is a long range of hills in Tamil
B

Inscribed records on Sittanvasal rock
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10000
A Jain shraman enlightens a prince

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The Jains through Time
Nadu, where the splendour of Jainism flowered for fifteen hundred years. A masterpiece of Jain temple architecture is to be found there. Art experts opine that its murals compare with those of Ajanta and Ellora. This fantastic specimen of ancient
breathtaking statues of their Tirthankars in a variety of styles and they introduced different forms of worship for these impressive creations. Traditions of other religions in South India also benefited from the impetus the Jains gave to art, culture and morality. It would not be excessive to say that the violence involved in Vedic sacrifices was brought to an end through the influence of Jainism. Tamil poets and others involved in the sacrifices were inspired by the non-violent practices of the Jains, and substituted effigies of flour for the live animals during their religious rituals.
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Lotus in a pond - An example of Sittanvasal painting
Jain art is the earliest surviving example of paintings in South India.
It was as a result of the Jain community's efforts that interest in temple building increased in South India. Many temples were constructed and a movement was begun to lift up the hearts of people by the peaceful and pure sound of worship. The art-loving Jains had sculptors create
Jain Gurus Guide Politics Political forces have always influenced society. I believe that religion will not be able to fulfil its mission as long as politics refuses to lend its support to religious principles. The Jain acharyas made an indelible impression on me because they built the characters of kings, generals, ministers and other notables who then went on to carry out their public duties in an exemplary manner, proving their devotion to their religion by working tirelessly for the reform of society along Jain lines.

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Karnatak was called the home of Jainism. The local population was so affectionate towards the Jain promoters and teachers that gradually, from being an alien creed, it became the native religion. From 2 century to 13th century AD, it influenced kings and subjects alike. Its impact on some of the royal families was such that it guided them in every aspect of their lives. Those who think of Jainism as a religion exclusively devoted to the liberation of the self will be surprised to know that its success in Karnatak was not just due to its metaphysical aspects. This is only one half of the story. Other factors include the influential entry of Jain gurus into politics; they involved themselves in nation building and service to the people rather than restricting themselves only to a didactic role. The result was that the premier dynasties of the South became enthusiastic exponents of Jain culture, and prominent people in the administration gratefully embraced Jainism and worked for its expansion.
This support was
Mysore Gazetteer 1, p. 308-310
not one-sided. The
guidance of Jain acharyas worked as the foundation for the royal dynasties to prosper. Luis Rais says that over a period of several centuries, the Gang dynasty, one of the prominent dynasties of the South, put a great effort into protecting and expanding Jainism". The credit for this goes to the farsighted and highly effective Acharya Simhanandi who gave them support and encouragement when it was needed the most. One after the other, all the successors to the Rashtrakuta, Chalukya and Hoyasala dynasties put their weight behind the growth of Jainism and merged themselves completely in its development. King Amoghvarsh of the Rashtrakuta dynasty became a very devout Jain and his deeds made him beloved of his subjects. The Shatkhandagam and the Kashaypahud are two of the most respected and comprehensive Agamas of the Digambar tradition. As a result of the patronage of Amoghvarsh, Dhavala and Jayadhavala, two scholarly commentaries, were written on these scriptures. The credit of bringing this historical work into being goes to Acharyas Veerasen and Jinasen.

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The more I look at this golden period of between pravrutti (the active life) and the Jains in South India, the more its beauty nivrutti (abstention from worldly acts), increases. The age that sings the pure notes knowing exactly which was appropriate at of Jainism blends harmoniously with the any given moment. They were thus able to melody I sing. The Jain acharyas used their do creative and excellent work in South wisdom and spiritual powers to influence India for a thousand years, memories of both royalty and the common people alike which, centuries later, remain a priceless for centuries. This pure form of Jainism was part of my being. due to the universal love practised by Jain acharyas; they had no expectations for the What makes me sad is that, despite its aggrandisement of self. The main invaluable contribution to society and a proponents of this triumphant journey of profoundly proactive stance, Jainism is still Jainism were the shramans. They were so dismissed as a religion of nivrutti alone. It caught up in the blissful path of altruistic stands accused of an irresponsible attitude action that their individual identities towards the welfare of humanity. The extent merged with this great mission. Such was of its influence has been belittled and its role their virtue that the tiny seed of Tirthankar in the betterment of the world at large has Mahavir's religion grew into a great banyan not been taken into account. This has tree. In my view the duty of a true disciple happened because the historical, social and is always to take the burning torch from his cultural achievements of Jainism at all levels guru and make it into a great bonfire, thus have not been recognised. Jainism is a lighting up everyone's life.
religion of samyak pravrutti (taking the right
action) as well. Nowhere in Jainism, Jainism: A Balance Between
whether it be in its principles or practices, Pravrutti and Nivrutti
its thoughts or deeds, is there a withdrawal I think that the shramans of South India from responsibility towards family, society completely understood the difference or nation.

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The Jains through Time
खाडी
डाएदबतरा हिंणाता विलवरताणा कालगताएं मामाहामा
झातारा दिशाणसस समपणसम परमात्रामा
The Kalpasutra - handwritten on palm leaves

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The Jains through Time
of pravrutti. It is as a result of this balance between pravrutti and nivrutti that the Jain shramans have been able to attain the extraordinary in many fields. In their every action there was a withdrawal, and in every withdrawal an action.
Some people say Jainism is a philosophy for pessimists running away from reality and that its principles instill in its followers an aversion for home, neglect of worldly duties and a cowardly retreat into a community existence. Upadhyaya Shri Amar Muniji has rejected this view out of hand. He says that Jain philosophy, whose life blood is ahimsa, teaches man to fulfil in an ideal way, family, social and national obligations. It inculcates compassion, dedication and the drive to serve others, and teaches people to properly discharge all their duties and ethical responsibilities. The positive aspect of ahimsa is that people actively follow a path of loving others.
The Contribution of Jain Acharyas to Literature Observing the Jain contribution to literature, Prof. Buller has written that even the detractors of Jainism have agreed on the outstanding contribution of the Jains to literature, grammar, astronomy, medicine and other branches of learning". Western scholars are still finding out many hidden aspects of Jain lore. Prof. Buller has made this statement only on the basis of available evidence, but I know the truth; I am an eye witness, which is why I am telling you that the Jain writers excelled not only in sacred writings but also in all other branches of literature as well. They wrote wonderful works on subjects like grammar, vocabulary, rhetoric, logic, drama, epic-narratives, history, politics, economics, astrology, mathematics, medicine, astronomy, geology and even magic.
Jain philosophy is so all-embracing, it strikes the right balance between pravrutti and nivrutti. Asuhädo vinivatti suhē pavitti ya jāna cārittam - 'the correct way of living is withdrawal from wrongdoing and involvement in good deeds'. In the Jain path of purification there are codes for samiti (taking the correct action) and gupti (refraining from wrongdoing). In this way gupti is a form of nivrutti and samiti is a form
> Jain-Garten-Seririyan, Shri Mammal Jain Mircand. p.449

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The Jains through Time
Though I would like to discuss Jain culture Acharya Devardhigani: at length, an adequate evaluation of it A Shining Star cannot be given either in words or in any My pen now gathers speed to salute those other form of language, for no matter how Jain acharyas marked out for a special glorious a picture 1 paint it will fall short of mention, those shining stars in the what I feel. When the ruins so testify to the firmament of Jain religion. My first tribute splendour of the monument, the monument is to Acharya Devardhigani, who lived in 54 itself transcends all words. However, I know century AD, and to whom Jain society is my feelings will be vindicated when eternally in debt. connoisseurs - who possess an in-depth knowledge, or who are able to penetrate It is true that Acharya Bhadrabahu, the from the outer form to the inner essence inspirer of the Mauryan Emperor and see things smaller even than the atom - Chandragupta, and Acharya Suhasti, Raja are able to delve into the wealth of Jain Samprati's guru, are pillars of light - wisdom, brought into the open by me, and glistening like beacons on the religious convey its wonders to others in a manner path. They are like sherpas guiding the that all may listen and understand.
mountaineers in conquering the peaks of
spiritual progress and prosperity. Another As I write I wonder where to begin and glowing personality in this series of who to mention first. I have so many jewel- inspirational acharyas is Devardhigani like Jain Acharyas in my treasure chest, each Kshamashraman. His life story is worth more brilliant than the last. Their splendour recording because he considered defending cannot be dimmed by the dust of the ages, Jainism more important than observing nor their legend tarnished. They remain tradition. When the outer observances of a worthy of veneration even today.
religion obscure its essence, the true champion is the one who takes up the challenge of change. It's worth noting that at

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The Jains through Time
rain after years of drought. It was so exciting because, through the insight of Devardhigani, the words and thoughts of Mahavir would live forever and continue to inspire future generations. But when the traditionalists would not accept Devardhigani's innovations, my happiness was short-lived.
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In my experience epoch-makers are always facing up to challenges, but they are never deterred from their path by any opposition or adverse circumstances. For this revered Acharya, the prestige and pride of Jainism
was all-important, so he set about initiating Acharya Devardhigani Kshmashraman writing down the scriptures
the revolutionary task of writing down the one time Jain sadhus and sadhvis were not Agamas (canonical literature) - a great gift allowed to write due to their code of to Jain society. Unfortunately, so many conduct, so Tirthankar Mahavir's words excellent things said by Tirthankar Mahavir were not recorded for nearly a thousand have already been lost to us. If they had years after his nirvana in 527 BC. been written down at the time, the glory of Devardhigani, by his courage and tenacity, Jainism would have been much more broke through this convention and arranged resplendent today. What little of the sayings for the transcribing and collecting of the of this great prophet could be saved, we owe disparate teachings of Tirthankar Mahavir. I to the farsightedness and creative vision of remember how delighted I was when this Devardhigani and all his collaborators. work began; it was like the smell of the first

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The freeing of Sadhvi Saraswati from the clutches of king Gardhabhil by Acharya Kalak

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Acharya Kalak Follows the Exception to the Rule The next object of my veneration is Acharya Kalak who responded decisively to a very complex and difficult situation. Jainism is intricately woven with a set of rules and sub-rules. However, when circumstances are unavoidable, exceptions to these rules are always acted upon. As Upadhyaya Shri Amar Muniji has said, “Life's chariot in travelling along the path of spiritual purification will only attain speed if both wheels, one of rule and the other of exception, are equally steady and have equal momentum; only then will the aspirant attain his goal." 21
himsa, I would reply with utter conviction that it was the right thing to do. In the circumstances he had to go beyond the rules and follow the exception. It was as a result of the sharp intellect and broad outlook of the Jain shramans that appropriate solutions were found as and when required and Jainism could face all the ups and downs it encountered. The growth of any religion, whose followers are not able to respond to the needs of the age, will inevitably be stunted. I see that some of today's Jain community hide behind the protection of these rules and are unwilling to take on the new age. The repercussions of this may be that the independent younger generation, used to applying the test of reason to all things, might ridicule the short-sightedness of some of their elders once they find out that the great acharyas of the past never hesitated to move with the times.
Adaptation to the needs of the age and permission to follow the exceptions to the rule is Jainism's hallmark. This is precisely what Acharya Kalak did to free Sadhvi Saraswati from the outrage perpetrated on her by King Gardhabhil when he kidnapped her. Though a Jain sadhu, Kalak chose to fight the unjust king to protect the sadhvi. If someone were to ask me whether this was consistent with his vow of ahimsa, with his promise never to commit the smallest act of
Sociologists say that the younger generation today is more intelligent and better educated than previous generations. If so, the question they will ask is: "Is life made for rules, or are rules made for life?" I pray
Panna Samikkhaye Duniani, Upadhyaya Shri Anar Muni, p.228

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that these brilliant young people will get answers to their questions and receive proper guidance in following the path of progress. Perhaps we will then see epochmaking personalities like Kundakund, Mantung and Umasvati grow in them.
Kundakund: The Golden Philosopher In the process of lauding and appraising some of Jainism's towering pillars of wisdom, my gaze fondly dwells on Acharya Kundakund. Some experts say he lived in 1st century AD while others place him in 7th century AD. It is universally admitted that his work, filled with the deeper meaning of the knowledge of the soul, led people to new peaks of spirituality and a sounder, more logical interpretation of the Agamas. Although he wrote eighty four prabhrits (small books), detailing essential aspects of inner-development, his seminal work was the Samaysar. This work, written from a very unconventional point of view, emphasises the innate purity of the soul rather than the conditioned state of bondage, and contains within it beautiful descriptions of the 'nine realities' and the 'three jewels'. It's not only
the crowning glory of his writings, but also one of the greatest achievements in the doctrine of human perfectibility and is well respected by scholars everywhere. Free from all worldly ambitions, his works mirror his own inner excellence. Those who fear karmic bondage through indulging in creative work could learn from his example. Nivrutti from ashubh (inauspicious) and pravrutti in shubh (auspicious), was the single-minded pursuit of praiseworthy people like Kundakund and relentlessly following this path, they attained the summit of purity.
Buddhism became a world religion because Bodhisattva's concept prioritises working for the salvation of all sentient beings rather than concentrating solely on attaining one's own liberation. The Bodhisattva's delaying of his own deliverance until he has helped all sentient beings to liberation is a notion that rests on universal compassion. I don't know how practical this sentiment is but I can say that nowhere else have I found such a striking expression of altruism. I don't know whether Jainism will ever be able to

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embrace altruistic concerns for others to the extent of rejecting one's own emancipation, but I hope that its propagators will lay equal emphasis on solicitude for others, along with the zeal for working on the liberation of the self.
Umasvati: A Lustrous Pearl Acharya Umasvati figures high on the list of spiritual teachers who could see beyond the limits of tradition. He systematised Jain canonical teaching into a coherent philosophy and was the first acharaya to use Sanskrit to write Jain religious works. Umasvati's command of Sanskrit and his far-sighted step of presenting the Agamas in the literary language of his age, awakens our admiration even today. His Tattvartha-Sutra is a work of genius that is still appearing in new and updated translations. It is a comprehensive summary of all aspects of Jain philosophy and has the distinction of being claimed by both the Shvetambar and Digambar traditions.

The Jains through Time
Acharya Siddhasen Diwakar: Unrestricted by Restrictions Acharya Siddhasen also daringly presented the Jain Agamas in Sanskrit, a very arduous and commendable task, earning him a special place in the cultural annals of the Jains. In the book of the history of the Jains, Siddhasen is an unforgettable 'chapter'. His larger than life personality and remarkable literary achievements are beyond compare. His accomplishments in many fields of literature, be they logic, poetry or philosophy, show evidence of profound thought, clear expression and total fearlessness. It is believed that in the Jain philosophy there was no separate theory for the study of logic before Siddhasen. It was still bound up with other schools of philosophy. He established a distinct school of thought on Jain logic in immortal works like Nyayavatar and Sanmatitark.
Acharya Siddhasen brought about an unparalleled blending of poetry and philosophy in his works. In those days Sanskrit was gaining in prestige whilst Prakrit was regarded as a language for the

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expression of more mundane things. The Jain Agamas were in Prakrit. To elevate the status of the Jain Agamas amongst scholars it was necessary for Siddhasen to translate them into Sanskrit. It was difficult for the sadhus, bound by the tradition and rules of their order, to accept change, so they opposed him at every turn. They said to Siddhasen, "Why have you translated the Agamas into Sanskrit? If Tirthankar Mahavir and his Ganadhars (the first mendicant disciples of a Tirthankar) had wanted us to learn the scriptures in Sanskrit, they would have given them to us in this language. Tirthankar Mahavir was all-knowing; didn't he know about this language Sanskrit? There must have been some purpose in preaching the Agamas in Ardhamagadhi only." As punishment for his rebelliousness", Acharya Siddhasen was expelled from the order for twelve years. The Acharya, who had great respect for his order, did not take his banishment as an insult, rather he relied on his own feeling of self-worth, and took it as a challenge and an opportunity to develop inner strength.
Tirthankar Mahavir chose to preach in Prakrit because it was then the language of the common people and it was appropriate in that environment. I do not ever remember Tirthankar Mahavir stipulating that Prakrit should be the sole, language used in the teaching and preaching of Jainism. When I observe the manner in which Buddhism quickly adopted languages as different as Sinhalese, Japanese, Chinese and Korean, it is very disheartening to see that Jainism took so long in making the relatively small step from Prakrit to Sanskrit. It seems that the infinite ideas of Mahavir were confined to a very narrow spectrum of expression. Whilst Christianity, the most active missionary religion of the day, ensured that its holy book, The Bible, was available in almost every language, some Jain traditionalists were reluctant to embrace even the prestigious national literary language of ancient India.
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I am not saying that this reluctance still exists to the same extent; Jainism currently uses many languages other than Prakrit to put across its message. However, whilst other

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religions have adopted modern technology, adapting their literature for CD-ROM and the Internet, and are trying to present their philosophy in a more attractive and easily accessible manner, Jainism has not been able to keep up with them. I don't know whether it is the restrictions imposed by Jain canon law, or the fact that people have reneged on their responsibility to update and distribute the literature that has led to this tardiness. People are only now beginning to take up the task they should have begun long ago the dissemination of Jain teachings in a popular format. What can I say? Being history's witness, all I can do is plead that the precedent set by Siddhasen should not be ignored. If today some public-spirited Jain should embark on the work of presenting the Jain scriptures in a fitting form, let him not be denounced for violating tradition.
We have seen how Siddhasen was punished and banished from the Jain sangh for twelve years. He had never given in to the opinions of the traditionalists; he could not just blindly follow beliefs without testing the

The Jains through Time
truth of them first. I salute Siddhasen Diwakar and hope that luminaries like him will again rise in the heavens of the Jain tradition and guide the scattered Jain community to a new dimension where they will make a clear distinction between tradition and religion.
Acharya Siddhasen was held in the same esteem in the Shvetambar tradition as Samantbhadra Swami was amongst the Digambars. The doctrine of anekantvad, the axis upon which Jainism rotates, was an indivisible part of Samantbhadra's life and he weighed his every utterance upon the 'scales' of syadvad (the doctrine of qualified assertion). Whilst advancing the frontiers of Jain logic and nyaya (justice), Samantbhadra wrote the Aaptamimansa, giving the world of philosophy a priceless treasure. During the same period, the impeccable wisdom and irreproachable scholarship of Acharya Akalank, who conceived an original work on nyaya Akalank-nyaya-sidhanta - astonishes me. The treatises on nyaya, such as the Nyayavinishchaya, the Laghiyastraya and the Praman-sangrah, still remain most respected in

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Indian philosophical circles today.
scholarly treasures. Acharyas Devnandi,
Jinbhadragani Kshamashraman, Akalak, In spite of continuous debates on the Mantung, Bappabhatti, Amritchandra, interpretation of canon law - of what rules Abhaydev, Nemichandra, Haribhadra - who to follow and what prohibitions to observe stands out the most? Who wears the - Jainism has still managed to make an brightest colours? Each in their own way incredible contribution to world culture. has beautified the garden' of Jain literature. Rahul Sankrityayan, an acclaimed scholar, As I walk among these exquisite flowers, I writes: 'The Jains have played a very always stop in wonder before the buds and important role in the creation and blossoms of the name of Acharya preservation of Apabhramsh literature.' 22 Haribhadra. He was a great fountain of Cultural historians have gone so far as to say knowledge on Jain literature. His works are that the glory of Sanskrit literature would a rare gift to us. He was the first shrivel up if the contribution of the Jains commentator in Sanskrit on the Agamas. were removed. All the paths of Jain culture The many-faceted splendours of the Agamas must be patiently trodden if the lush green like the Avashyak, the Deshvaikalik, the forests of Indian cultural history are to be Nandi, the Anuyogdvar, the Pragyapana and fully explored.
the Jivabhigam exploded with light when
exposed to his laser-like commentary! Acharya Haribhadra: A Blossoming Tradition has it that he wrote 1,444 works of Yoga Literary Works
and, in my view, he is the colossus of the Jain I sometimes feel that it is beyond my literary world. capacity to express fully the span of Jainism's literary works and the accomplishments of They say that folk tales show the true face its creators. After Acharyas Siddhasen and of a culture. Jain fables occupy pride of place Samantbhadra, writers of great calibre came in India's treasure-trove of stories, revealing up thick and fast and kept on adding to my the very soul of the country. Both Eastern
2 Juin-Gaurav-Smritiyan, Shri Mammal Jain Martand, P.448

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and Western scholars agree that Jain munis must take the credit for preserving the ancient tradition of telling stories. Acharya Sanghdasgani's Vasudevhindi and Haribhadrasuri's Samraichkaha are at the forefront of narrative literature. They are a fascinating presentation of etymology, folklore, iconography and spiritual philosophy. Haribhadra was also a powerful reformist as well as a skilful and ironic writer of stories. He was considered an innovator in writing works on the science of yoga. His Yogabindu, Yogadrishtisamuchaya and Yogashatak are considered comparable to Patanjali's Yoga Sutra, and are important works on yoga from the Jain point of view.
A Treasure-Trove of Literary Creation Jain shramans wrote routinely about the topics of spiritual science, yoga, ethics, philosophy, nyaya and grammar, nevertheless they also touched on every other aspect of literature. As well as being useful and informative, their works also excelled in literary merit. I will always offer up eulogies to the dazzling brilliance of the learned works of the Jain savants; but at the same

The Jains through Time
time I will always be haunted by the fact that, of the treasure chest of texts created by them with such dedication under such adverse conditions, only a very small percentage has been revealed to the public. Unfortunately many of these works are now totally neglected and remain unpublished. They are left to decay, or even worse, their silence provides ammunition for national and sectarian controversy. The Jain laity has spent millions of rupees on building magnificent bhandars to house these priceless texts, but ignorance of their worth and a certain carelessness leaves them to languish in oblivion.
Bikaner, Patan, Khambat, Limbdi, Jaisalmer and Moodbidri are only some of the places where thousands of unpublished Jain literary works can be found, attracting scholars from all over India and abroad. If only these wondrous texts could be published, translated into many languages and disseminated world-wide, what a transformation there would be in world culture; what a paradigm shift in human consciousness!

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Carved stone statues of the Tirthankars in Gwalior

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The Spread of Jainism to Different northern India, along with other ancient Provinces
statues and rock inscriptions, demonstrates In the triumphal pageant of Jain history that that it too was once a stronghold of Jainism. I am presenting, the torchbearers are Along with Mathura, Ujjain, Hastinapur, undoubtedly Tirthankar Mahavir's Devgad, Badayun, Vidisha, Vallabhi and community of renunciants and if the spread Gwaliyar were also vibrant centres of Jain of Jainism testifies to their strength and unequivocal fidelity to his ideals, then so too does Jainism's decline indicate a diminishing of their capabilities. So long as Jainism had a tradition of these resplendent Jain acharyas, its fragrance permeated many lands. Jainism
LYD sprang up wherever their footprints fell, not just in South India but in North, West and
Carved entrance to the Mathura Stupa Central India. The discovery of Jain stupas on the Kankali mound in Mathura, a city in influence. Shouraseni, a dialect of Prakrit, in
which many Jain works are written, originated in Mathura. The people of Mathura often relate that women took a leading role in the creation and building of Jain statues. 25 Due to its geographical position, Mathura was a magnet for merchants and was connected with every other centre of commerce in the country. Since Jain shramans have always greatly
influenced the merchant classes, Mathura Ayaga-Pata of Mathura. A carved Stone Slab proved fertile ground for Jainism.
.
RE
» Jain Itihas Ki Pure Pithika Aur Hamara Abiyuthan, Dr. Hiralal Jain, p.73

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Influential Jain Households
the offices they occupied whilst still I have noticed throughout all these years continuing to serve their own community that some wealthy Jain families owe their and religion. prosperity to the proper practice of their religion. I have seen much evidence of the Jains shravaks were particularly influential in virtues of truthfulness, adaptability and the daily administration of Rajasthan and fearlessness in their individual personalities. also took a lead in local politics. Shri A non-addictive lifestyle, close family ties Manmal Jain Martand writes that the Jains and á natural inclination to do good for played a prominent role in the building up others, are the hallmark of their harmonious of Rajasthan. Though no known Jain king existence within the community. Man is not actually ruled there, in many instances Jains just a painting that can be hung up or were regarded as king-makers. So whilst moved around by others, neither is he a kite Rajasthan is not Jainism's royal ground, still that can be raised up or brought down with it honours the Jain community as 'builders' a jerk according to the whim of someone of the state. I am sure no objections will be else. It is only by his own virtues that a man raised if I say that those model Jains rises. Jainism's stress on self-reliance and demonstrated true greatness of character in individual initiative has always made it their role as Rajasthan's developers and popular with those willing to take defenders. I have seen how Jain farresponsibility for their own well-being and sightedness and political astuteness helped their actions towards others. Thus in many shape the history of Udaipur, Jodhpur, kingdoms in North and Central India, these Bikaner, Sirohi, Kishangad and other qualities elevated members of the Jain princely states. It was on the deeply community to responsible positions in the ingrained principles of these people that the administration. They became ministers, foundations of the citadel of Jainism was army commanders, treasury officials, judges raised. The concept of ahimsa caused the and law officers, and brought approbation to Jains to scale the peaks of a higher
fain-Gaurav Smrinyan, Shri Manmal Jain Martand, p.353

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consciousness and its practice gave them the and obeys the teachings of the Jinas status of great heroes.
(Tirthankars), could be held in even greater
esteem than a sadhu. The beginnings of a tradition of responsibility towards family, society and Philanthropist Bhamashah nation do not lie in the modern age; they Rajasthan really is such a special place; it has were initiated by the shravaks of Mahavir's been irrigated with the gentle waters of the era. Tirthankar Mahavir himself took into deeds of the Jain shravaks. Heroes of Jainism consideration which practices would be have shown great patriotism and public beneficial to the individual, society and the spiritedness and have thus inscribed country, and laid down a process whereby themselves upon my memory. Among those spiritual purification could be sought by who served their king and country shravaks. Those who see Jainism as a religion wholeheartedly, Bhamashah's name stands where the spiritual path starts only with out as worthy of a most honourable renunciation of the world will be surprised mention. What can I say about this at the fact that Tirthankar Mahavir took singularly humble man who gave all his laymen and women into his religious wealth to King Maharana Pratap, when the community and showed them the way to latter was on the point of admitting defeat spiritual development. It is worth noting and leaving Mewar in despair? Without that when Anand, the first shravak devotee of Bhamashah's generous support, the history Tirthankar Mahavir, came and knelt at his of Mewar would have been very different. feet and asked to take diksha (initiation) for This gesture of Bhamashah's is highly his own spiritual progress, Mahavir said to commendable, and his clear understanding him, “Anand! Even as a shravak, you can of the concept of dana (donation) has progress towards self-realisation. A impressed me tremendously. He obviously worshipful Jain householder who discharges believed that, along with the religious his duties, does not shirk his responsibilities orders, individuals, society, and the nation

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moment that Bhamashah, instead of spending his wealth on temple buildings, donated his entire fortune, which historian Colonel Todd calculates as sufficient to keep an army of 25,000 in the field for twelve years 25, to the national cause. This true philanthropist spurned the idea of winning immortal fame by building temples, giving his money instead for the defence of his country. He did this despite knowing that violence would have to occur in fighting for the freedom of the nation. In my view Bhamashah exemplified what it is to be an ideal Jain, one who helps others in difficulty, empathises with others in sorrow and sacrifices all in the cause of duty.
69
Maharana Pratap and Bhamashah
should be the recipients of dana; they should It has been fascinating for me to see how be supported as well. He is an example of a Tirthankar Mahavir continued to oppose Jain layman showing that one's country violence, work towards the abolition of should be put before one's own interests. slavery, advocate equal status for women and
work for many other worthy causes, even After the twelfth century, the building of after he achieved Kaivalya. In the final Jain temples became a symbol of pride for moments of his nirvana he sent his disciple royal families and the upper classes in Gautam to stop Agnisharma Brahmin Rajasthan. This was a great period of carrying out the ritual sacrifice of animals. To prosperity for the Jains. It was at this give strength to those without strength was
Jain-Gaurav-Smritiyan, Shri Manmal Jain Martand, p.361

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70
his life's objective, and it was this principle incomparable Jain temples and works of art. which Bhamashah adopted as his own. The Ranakpur temple in Marvad is
considered a masterpiece. Built in the To select only worthy recipients for dana, fifteenth century by Dhannashah and and make a distinction between vrati (one Ratnashah, in the reign of Maharana who takes vows), and avrati (one who does Kumbh, this building is made up of 1,441 not take vows), is to destroy the essence of pillars and 84 Jinalayas, or temples, crowned compassion. At present, a major section of with superbly crafted spires. Ferguson Jain society, not fully grasping the true considers the architecture of the temple meaning of the concept of dana, is engaged sublime, and says that nowhere in India have in building more and more temples when pillars in a temple been constructed so really a greater number of schools and exquisitely, producing, as they do, a divine hospitals is needed to prevent people falling impression on the mind. into further deprivation. I am not opposed to the construction of temples as such, but Unrivalled by any in India are the sculptures the basic amenities of life should take at the Vimalvasahi temple on Mt. Abu, built priority. The most important thing about a in the thirteenth century by civilised society is that its members help one Vimalmantrishwar. Whenever I see the another, and gurus can take the lead in ethereal beauty of the work of this place, it's reminding people of their real obligations. I as if the goddess of art has been reincarnated believe Bhamashah must have had a right here in this temple. Colonel Todd visionary guru who motivated him to make writes that besides the Taj Mahal, no other this inspired sacrifice for the common good. construction or monument in India bears
comparison with it. Ferguson adds that the Enduring Monuments of Jain Art in way in which the statuettes are fashioned, Rajasthan
though they are in marble, is like a tracery Rajasthan is the home of some of lace. He says that it is impossible to
Mario Gaman Sretani, Shri Manmal Jain Martand, p. 187 Thid, p 487

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Intricately carved ceiling of the Rang-Mandap in
Vimalvasahi Temple
Rang-Mandap ceiling in the Lunigvasahi Temple
capture on paper even a 'ghost of its glories', an important role in urging the temple or render in words even a 'whisper of its builders to even greater heights of artistic wonders'. Certain places become well achievement by rewarding the masons with known because of their connection with a gold and silver equal in weight to the stone particular deed, event or personality. In dust that fell as they shaved thin slivers off South Rajasthan's Sirohi district, the rising the stone to refine the work. As a result of peak of Mt. Abu has become world famous her marvellous insight the stone has come for its outstanding Jain temples. They attract alive and this temple has secured a peerless tourists from the four corners of the globe. place in the history of architecture. I hold
Anupama in high esteem and give credit to Another world-renowned expression of Jain her for these marvels of the art of stone art is the Lunigvasahi temple on Abu, built carving. Her generosity has brought acclaim by Vastupal and Tejpal in the thirteenth to the religion of Jainism and world century at a cost of millions of rupees. It recognition to Indian art. echoes the grandeur of the Vimalvasahi temple. Tejpal's astute wife Anupama played
> Rajputane Ke Jain Veer, Ayodhya Prasad, p.330

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Rajasthan's Proud Past
Gujarat does Jainism still play a prominent If in Sanskrit the earth is called the role, and the sheen from its silken cloth Ratnagarbha (womb of precious stones), then pervade the surroundings with a golden in Rajasthan you can see the glints of this glow. Many Jains emulated Bhamashah and treasure-trove in its Jain heroes - each as gave their all in the struggle for magnificent as the Kaustubh jewel. A large independence from British rule. Who does number of temples, shrines and other not know about the patriotic devotion of monuments of a very high standard were Agra's Seth Achalsingh, the pride of the built due to the influence of the Jains on the Jains? Who has not heard about that leading royal dynasties. Literary culture too made light of the Jain community, Ahmednagar's noteworthy strides as a result of their efforts. Shri Kundanmal Firodia, who devoted his Kailash Chandra Jain says that Jain writers in entire life to the national cause? When these Rajasthan made a very important noble qualities of helping others and caring contribution to the magnification of Hindi for them are passed on to the younger literature”. They also wrote in the languages generation today, in the simplest and most of Dingal and Braj. He adds that wherever appealing way, then Rajasthan's proud the Jain community settled in Rajasthan, example and glorious tradition will be kept hospitals, animal sanctuaries and other relief up. institutions could also be found. 34 Compassion and empathy for the welfare of Impact of Jain Culture on Gujarat all sentient beings is still the credo of many Like Rajasthan, the diadem of Jainism has Rajasthani families.
long adorned Gujarat too. There has been a
continuous influence of Jain teachings and South India, Bihar, Bengal and Orissa are precepts in the region. Arishtanemi, the areas where Jainism's star, once in the twenty second Tirthankar, once hallowed ascendant, if not totally extinguished yet, is the earth of Saurashtra with his presence. If much dimmed. Only in Rajasthan and I set aside even for a moment the
Jainism in Puljasthan, Kailash Chandra Jain, p.233 Ibid. p. 236

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Placing the 'Siddhahaimavyakaran' in the howdah of an elephant

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74
phenomenal contribution made in that animal protection was carried out in twelfth ancient era, and concentrate on the events century Gujarat. The impact of his deeds was taking place in the centuries since Christ, I so great that nothing could expunge it from find that Gujarat is eternally in Jainism's the pages of history. I don't know whether debt. The constant presence of the Jains and to begin by praising him, or his disciple, their tireless efforts have made Gujarat the because in this particular case guru and focal point for the belief in and practice of disciple were indiscrete. vegetarianism in India today. Lokmanya Tilak wrote, "The custom of animal The affection between Guru Hemchandra protection and non meat-eating in Gujarat and his disciple Maharaja Siddharaj Jaysingh was due to the influence of Jainism'.' He was such that the gem of Jain literature, the writes of his respect for Jainism's non- Siddhahaimavyakaran, is jointly named after violent tenets, and says that it was the them. The Maharaja was totally devoted to impact of the Jains that made Brahmins Acharya Hemchandra and during his reign refrain from using intoxicants or animals for Gujarat prospered and experienced a sacrifice in their rituals. From then on the burgeoning spirituality. Under the guidance religious observances were conducted of his guru, Siddharaj did all he could for the substituting flour'statues for the live welfare of his kingdom. Though he was a animals. It is only through love for ahimsa follower of the Shaiv religion, the influence and truth that Jainism has grown and of Acharya Hemchandra on him was so prospered, and standing by these principles, powerful, that he made a proclamation it will continue to hold its own.
banning the slaughter of animals on one of
the most important holy festivals of the Acharya Hemchandra: A Prominent Jains, Paryushan. This then became the Patron of Culture and Politics practice at every Jain religious celebration. Under the guidance of Acharya Siddharaj showed his love for his guru by Hemchandra, the widespread work of gilding all the spires of the Jain temples in his
Pacifism and Jainism, Sukhlal Sanghvi, p.15 Vishu Ko Jain Dluarna Ki Den, Edited By Nirmal Kumar. p.23

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कुमारपाल
Acharya Hemchandra teaches King Kumarpal service to humanity

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www.jainelibrary org

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The Jains through Time
kingdom, and removing as many obstacles as the cultural consciousness from which these he could to the propagation of Jainism. 'characters' arose. The poetic description of
the lives of these people touches the heart of Kalikalsarvagya Acharya Hemchandra was an the reader. Those who love learning about effective administrator as well as a great history find that it contains much useful literary figure. The Siddhahaimavyakaran, a information on the subject, as well as a beautifully crafted grammar book which he variety of topics such as religion, philosophy wrote at Siddharaj's request, greatly and literature. Which other works of enriched Gujarati literature and is still very Acharya Hemchandra should I mention? popular in schools and colleges. Only in They are legion; if I start describing them Gujarat have I seen this offering to all, it will take me from here to eternity! I Saraswati - the goddess of learning - will just say that he wrote over 35 million honoured in such a particular fashion. The couplets, and inscribed forevermore the grammar book, carefully placed in the name of the Jains on the 'forehead' of the howdah of an elephant, was welcomed by literature of Gujarat. the King into his kingdom. Three hundred scholars then sat and made copies of the Kumarpal : An Ideal Jain King book. It contains 8 chapters, and 3,566 Acharya Hemchandra's influence on verses, and has been accorded the same Gujarat's royal dynasties continued for many respect as the grammars of Panini, and years. Kumarpal, another of Gujarat's kings, Shaktayan. It has found a place of honour in was also filled with devotion for Acharya libraries from Kashmir to Kanyakumari. Hemchandra. He built thirty two Jain
temples as an expiation for the crime of Trishashtishalakapurush is Hemchandra's once eating meat with his thirty two teeth excellent creation of the biographies of sixty when he was a young man! If the king turns three great personalities of the Jain religion, away from the religion so will the subjects. In each instance it provides a background of One does not need to meet a king to know

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77
a king; one will see the perfect mirror image My aim in writing about Kumarpal is to of the king in his people. It is obvious from show that he is not a figment of my this assertion that the subjects of Kumarpal imagination - he is the perfect embodiment must have emulated the virtues of their of my image of a great king; all the qualities king.
of an ideal Jain king come alive in him. In
the opinion of Colonel Todd, Kumarpal A very special place is reserved in my hall of held the precepts of Jainism in high esteem fame for Raja Kumarpal who, before and followed them with total devotion and becoming an ambassador for Jainism, took made Gujarat an ideal Jain state." the twelve vows of a shravak. He desisted from sacrificing animals, waging war, or Offering an Entire Kingdom as perpetrating violence of any kind; he Gurudakshina banned gambling and the drinking of As I have said before, Gujarat is a place alcohol, ended capital punishment, which glows with the conscientiousness of defended the weak, protected the honour of its Jain aspirants; it is the stronghold of many women and thus followed the Tirthankars' Jain royal families, a fabulous gold mine teachings in a truly practical manner. He iridescent with Jain personalities. In fact it established twenty one gyan bhandars or seems as if the wonders of Gujrat are neverlibraries to nurture and promote literature ending. Vanraj Chavada's son Vimalmantri and arranged for the copying of the Jain built the spectacular Vimalvasahi Temple on Agamas, the Yoga-Shastras of Hemchandra, the summit of Mt. Abu. He inherited the and many other literary works. All these tradition of giving large donations to events are sharply etched in my memory religious causes from his father. It is worth and I present them here so that you too may knowing that Vanraj Chavada had offered up share my overflowing delight in this his entire kingdom as gurudakshina, in a exceptional king.
humble gesture of devotion to his guru, Jain Acharya Sheelgunasuriji. However, because
Pin-Gaura-Smiliyan, Shri Manmal Jain Martand, p.339

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of his natural detachment from owning anything, which is the hallmark of Jain shramans, Sheelgunasuriji gently refused the offer. Nevertheless he honoured the devotion of his disciple and inspired him to build many magnificent Jain temples, and let it be understood that he would accept their creation as his gurudakshina.
78
Vastupal and Tejpal : Living the Jain Ideal Gujarat's story would not be complete without the mention of Vastupal and Tejpal. There were many able Jain shravaks during the Middle ages but Vastupal stood out as a shining model amongst them all. He was a great ambassador for Jainism and spent an incompårable amount of money on
Ministers Vastupal and Tejpal enhancing the impact of Jainism in the carved marble toran for sending to the holy region. Muni Jina Vijayji said, 'History does city of Mecca as a pious offering. The toran not record anyone who matched Vastupal's was a fine example of the delicate sculpture contribution to Jainism. 34 I myself have of Gujarat in the Middle Ages. never seen anyone else who served his own faith with such utter conviction, whilst also There wasn't a temple, holy place or respecting other religions. I was astonished educational institution in India during that to see how Vastupal spent thousands of period that Tejpal and Vastupal did not rupees on the making of an exquisitely endow. Due to their dedication and vision,
» Pramukh Aitihasik Jain Purush Aur Mahilayen, Dr. Jyoti Prasad Jain, p.236

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their hometown, Dholka, became one of the best centres of learning in Gujarat. You might have heard that the Goddesses of Learning and Wealth are seldom seen cohabiting. However, if by chance they meet up and are joined by the Goddess of Power, the Sun of Fortune shines on their rare meeting. As far as I can remember Vastupal is the only 'lamp' in the history of the Jains, whose unwavering flame symbolises the 'confluence' of this radiant threesome. The title of 'Saraswati Kanthabharan' was conferred on him because of his extraordinary command of poetry. Precious jewels like Vastupal have greatly beautified the earth and added lustre to Jainism and for this I honour them. unreservedly.
Jagdu Shah: Guardian of the World I still shiver when I recall the painful. memories of the terrible famine that occurred in Magadh a few centuries after the nirvana of Tirthankar Mahavir. This dreadful event was one of the many reasons for Jainism's decline in Bihar. The other famine which horrified me happened in
Gujarat in 1271 Vikram Samvat. However, Gujarat was saved from its worst ravages because of the stance taken by the modest philanthropist Jagdu Shah. With deep compassion, he tried to eradicate the suffering brought about by hunger, thirst and lack of the basic amenities, by giving his own wealth to others. He distributed grain and clothing over a period of three years, opened one hundred and twelve charitable homes and saved countless lives. For this unselfish act he was given the title 'Guardian of the World'.
Jainism believes that the essential characteristic of a soul is to help and support others. Nowadays I sit silently in large meetings of religious aspirants and hear many complex theories about what it means to be a spiritual person. If anyone were to ask me, I would say that Jagdu Shah was a truly spiritual person, a man who found his purpose in life by helping humanity. Jagdu Shah deserves much honour; it is difficult to find another person like him another such example of dedication to serving others. He had the

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clear vision of his religion, as he put the Gujarat and other neighbouring provinces. welfare of others before his own. Whenever Had other acharyas emulated him, the Jain I think about this charming disciple of population might have reached hundreds of Jainism, I am filled with bliss at seeing how millions by now. I can testify to the fact that compassionate he was, and it seems that the his success in increasing the Jain following bright green leaves of his unstinting giving was unrivalled. However, the picture would were never touched by the frosts of winter. not be complete if I did not mention the
third Dada Guru, Jinkushal Suriji, who was Dada Guru Jindatta Suri
of the same lineage as Jindatta Suriji. He The glorious sun of Jainism in Gujarat was showed the same unflagging spirit by at its peak during the twelfth century. converting fifty thousand people to the Jain Reflected in its dazzling light, brilliant stars religion in Sindh, then a province of the rose, one after the other, in the Jain Moghuls. firmament, to further advance religious and cultural progress. One of the illustrious Shri Heervijay Suri : Moghul Samrat names on the list of epoch-making Pratibodhak personalities was Dada Guru Jindatta Suriji. It is a well-known historical fact that, after This bright star arose in the city of the Moghul's conquest of India, Jainism, as Dholkanagar and the whole of western and well as all other indigenous Indian religions, northern India was bathed in his refulgent suffered a great setback. It was against this light. The prudent Jindatta Suriji propagated background that Jain Acharya Shri ethical integrity and became a symbol of Heervijay Suri became a spiritual guide to holiness. Famous as 'First Dada Guru', he the Moghul Emperor, Akbar - a truly played a significant role in spreading Jainism significant event. He showed that with to the masses, and his triumph was that he wisdom and a broad vision of life, a sage of brought about an incredible increase in the one religion can impress people of another number of Jain followers in Marvad, Sindh, faith and win their praise and support. His

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King Akbar welcomes Acharya Hiravijay Suriji

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influence on Akbar during the sixteenth century was so great that Heervijay Suri became renowned as Akbar-Pratibodhak - 'wisdom-giver' to Emperor Akbar. The teachings of Acharya Heervijay Suri made an impact on Akbar and he vowed not to hunt during the festival of Paryushan (Jain religious festival held during Chaturmas).
The Emperor wanted to honour the Acharya with many gifts, but since looking after the welfare of all living things is the greatest gift a true Jain shraman can have, the Acharya asked that prisoners be released, caged birds be set free and animal slaughter be ended during the eight days of Paryushan. All this was graciously granted by Akbar. The curtailing of violence by a Moghul emperor at the instruction of a Jain sadhu was totally unprecedented. Like Acharya Heervijay, his learned disciples also maintained their influence for a long period in the Moghul court, thus securing protection for animals, the ending of the tax on Jain pilgrims, improved security for holy places and the building of new Jain temples. This highlights the incomparable nature of

The Jains through Time
the deeds performed by the Jain shramans.
Shrimad Rajchandra: A Man of Great Spirituality
The world famous philosopher Khalil Gibran said: 'Make the heart like a mighty cedar. Even if the branches break, the tree remains. It can grow again and gain new strength. If Indian culture, religion and philosophy is like a beautiful dense forest, then the Jains are the mighty cedars growing in it, because Jainism is perennial, able to renew itself again and again. After some period of a religion lying fallow, a great man always rises up and kindles a new light on the horizon, and brings a new vigour to it. Towards the end of the nineteenth century, one such man rose like a mighty cedar. He left an indelible impression on me. Shrimad Rajchandra lit up the horizon and became a symbol for the devotion of thousands of people. This great personality of the spiritual world brought such an aura of radiance to the age, that the Father of the Nation, Mahatma Gandhi, was inspired by him and regarded him as his spiritual guru. This Jain layman,

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writer said that half of the commerce of India was in Jain hands and that their philanthropy was on the same scale. 35 The nation now enjoys many institutions endowed by Jains - schools, universities, research institutes, student hostels, scholarships, libraries, publications in different vernacular languages, hospitals, animal hospitals, cow sanctuaries, orphanages,
women's sanctuaries and other relief homes. Shrimad Rajchandra and Gandhiji
Though for many reasons the number of
Jains has fallen, their philanthropic deeds awakened to all the aspects of his inner exceed, in proportion to their numbers, world, was like a lotus blossoming in the those done by other communities. water. It is one thing to hold certain ideals and entirely another thing to live according Nation-wide, even today, several facets of to their lights. Shrimad Rajchandra not only life show the influence of Jainism. I have lived out in his own life all the ideals of spoken of Buddhism's success in becoming Jainism, he also taught thousands of others a world religion, yet it is noteworthy that to do the same.
Jainism was far more successful in
maintaining itself in its place of origin. The Philanthropy of Jain Society Whereas Buddhism has totally vanished Sometimes slow, sometimes fast, yet ever from the land where it began, Jainism is still rolling onward, this is the story of the glory growing by means of the astute efforts of of the Jain religion which has been running some of its followers. Sometimes sunshine for thousands of years, scaling new peaks of can be piercing and strong, sometimes its honour. In 1897 an authoritative English light can be weak or sluggish and sometimes
" Pramukh Aitihasik Jain Punish Aur Mahilayon, Dr. Jyoti Prasad Jain, p.371
Thid. p. 372

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we can't even see it at all. But those forests has been asked, even by lay people, to accept and groves of trees, where even the tiniest or observe the commandments of Jainism. rays of sunshine can break through and warm the surroundings, will keep on Jainism Loses its Hold growing and gaining strength. In the same Jainism has held up its shramans as its heroes way, wherever the influence of Jain shramans for the last 2,600 years. They have been at has been felt, however fleeting, Jainism has the helm during the triumphant journey of remained alive.
Jainism's expansion. Even today the duty of
protecting and nurturing Jainism falls on Jainism is the coral isle of my inner sea, their powerful shoulders. In the future too which is why I sing such eulogies about it. they will remain the axis in the wheels of The story of Jainism that I have presented to the chariot of progress, as they are the you is memorable indeed, but there is a pivotal point for the development of society. shadow over my paradise island - despite all this community of renunciants in its their virtues and praiseworthy deeds in many excellence has opened the gate for universal areas, the number of Jains has not increased progress, given me the invaluable gift of its by any appreciable amount. We all know that divine personalities and enriched me Jainism's spiritual profundity and universal greatly. Why go further? I have just altruism has inspired many to live their lives presented you with a stupendous in accordance with its teachings, but the fact composition of a thousand golden years of remains that Jain acharyas and shramans never Jain history in South India, a symphony pressurised those who came to them for sung with the purest of notes by the Jain guidance to convert to the Jain religion. shramans, which still echoes in my memory. True, countless people have received help in However, I have to add, that pleased as I am understanding life's real purpose, not to about the accomplishments of the Jain speak of help with life's other basic shramans, I am disappointed as well because necessities, but in return for this help no-one it was their own short-sightedness and laxity

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that was responsible for Jainism's later became practically impossible to follow? 37 decline in South India.
The severity with which Jainism's canon law
was interpreted made its observances Some historians say that the rise of the increasingly isolationist and obscure, Shaiv-Nayanars and the Vaishnav-Alvars was transforming it from an object of piety to responsible for the fall of Jainism in South one of derision. Now royal patronage, India, but I believe that in reality there was which had once been the domain of the a dearth of charismatic acharyas capable of Jains, began to be conferred on Shaivites bringing religion and politics together. and Vaishnavites. It is a well-accepted truth Jainism decayed because the Jain shramans that when royal patronage is withdrawn lacked the ability necessary to win royal from a particular religion and the ruler favour, or provide strong leadership for their actively opposes it, the religion goes into a own religious order. They were not decline. adaptable enough to the changing environment to spread the message of Whatever anyone may say, I believe that if Jainism effectively among the masses. the tradition of having acharyas imbued Indifferent to the challenge posed by the with vital spiritual energy had been kept up, growing influence of other religions, and then no force would have been strong dogged by a tendency to turn inwards, the enough to get rid of Jainism in South India. shramans ended by increasingly insisting on the purely private struggle for their own Why is the Land of Bihar Bereft? spiritual liberation. This was what ended Though much is expected from the Jain Jainism's spiritual supremacy in South India. sadhus and sadhvis, in the present context I
will limit myself to a request that they Shri Ramaswami Ayyangar has said: emulate the deeds of the great Tirthankars. “Jainism's once popular teachings became so They should look to their splendid past for strict and its observances so severe, that they inspiration - the past where the glorious sun
Dakshin Bharat Mein Jain Dharma, Pt. Kailash Chandra Shastri, p.18

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of the Jain religion brightened up even the darkest night with its dazzling light. In order to add to the illustrious pages of Jain history, Jain shramans must actively work in the provinces, where the spark of Jainism has never wavered.
Bihar, the land of the twenty two Tirthankars, is virtually bereft of Jain shramans and their influence. There is practically no Jain community in the province today. Animal sacrifices are carried out at the very site where Mahavir was born, and also near the hallowed area of his attainment of nirvana. Bihar, the place of the samavasarans (a holy assembly of the Jinas), is badly neglected, and their glorious memory is now dimmed. Sammet Shikharji, the holy place where twenty two Tirthankars gained nirvana, is not looked after properly. It has become a subject for dispute among the different sects. If the Jains show such indifference to the fate of their pilgrimage spots, how can Jainism flourish? What will be the future of these holy places?
I have alluded to the manner in which the

The Jains through Time
Buddhist monks have, on their powerful shoulders, lifted Buddhism up to the status of a world religion. There are probably only a few countries in the world that Buddhism has not penetrated and then attracted the masses with its ideas. I have said that Buddhism has declined in India, but the presence of their historical sites, stupas and other archaeological artefacts reflects their strong past. Buddhist monks from other nations are taking energetic steps to protect their wealth of history in India. In Bihar too, they work to protect and glorify their holy sites.
If the Jain community wants to see its religion grow and develop again, I entreat its members to go to the different provinces and scatter the fragrance of their strength and the sweetness of their presence everywhere, so that Jain society, through its inexhaustible vitality, can create a new chapter of Jainism where a glorious past and promising future can meet.
Conclusion
I have been almost overwhelmed in

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bringing to you the power and radiance of what you have witnessed in previous pages. some of the jewels stored in my limitless memory. I have simply tried to tell you what Jainism has had such great prophets and I have observed over the centuries. Yet in such glorious antecedents; why then does presenting these facts of Jain history to you, the light of Jainism sometimes seem to have I accept with sorrow the reality that a been dimmed, and the religion appear to religion, once so venerable and splendid, has languish? Why does the Jain community now so little in keeping with the glories of sometimes seem to take less and less of a its past.
stance on issues like the protection of
animals, the ecological balance, and the If anyone asks me why I am so eager for the eradication of poverty and violence? The world-wide spread of Jainism, I would idea of ahimsa seems to be more of a theory answer that the bequest of the Tirthankars than a practice. The minute somebody not remain confined to one community, but brings up the subject of the Jain religion, be spread to all humanity, that Jain society whether it be in India or any other place in develop its culture and ideas, and I would the world, people immediately ask : "Is it like the participation of Jains in the name of a race, an art or a cult ?" Then administration, defence and other national in order to explain what it is, people say: programmes to be enhanced. I also want "It's like Buddhism; it originated in India." educational and other social welfare If a contemporary religion like Buddhism activities run by the Jains to reach can make its mark on the honour-roll of unparalleled heights. The life of Tirthankar world religions, then why can't Jainism? Mahavir was lived for the welfare of all, so his teachings should also be used for the To find out the reasons, I journeyed back development of all. I am delighted to say through the splendour of Jainism. I wanted that Jains have followed these precepts over to inquire as to where and when in its the centuries, history bears it out, and this is glorious past, these ideas about a withdrawal

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from active life had begun to take root. balance between pravrutti and nivrutti needs When I started exploring, all its wondrous to be maintained. In every pravrutti - every chapters opened up to me, and in my action, there should be nivrutti - a rapture at its uniqueness, I delved into its detachment from that action; and in every depths again and again. I found to my nivrutti - withdrawal from worldly life, there surprise that in fact Jain history always should be pravrutti - actions to better other reflects the taking of action - nowhere people's lives. This is the anekantvad of could I find any trace of Jains taking a Mahavir, this is his syadvad. Jainism's "passive stance'.
followers should take up the victorious flag
of theory and practice, action and It is clear to me that the religion of the contemplation, the striving for omniscience Tirthankars was not solely concerned with as well as the selfless engagement in the here the individual's search for liberation from and now, and walk the path of religion. karmic bondage, neither are its activities aimed at finding pleasure and happiness in More than 2,600 years of glorious history the other world'. Instead, it is concerned reflect the truth that whenever there was with promoting universal welfare and movement' in the Jain tradition, whenever it experiencmg liberation or 'heaven' here on combined its spiritual dynamism with an earth. Liberation is not a special place, it is a active concern for the welfare of all, it state of inner bliss and to chase after it, in a remained pure like a swift-flowing stream. total withdrawal from all action and However, when it showed itself tardy in responsibility to the neglect of society's adapting to situations, reluctant to change needs, is a delusion. Jainism teaches us to with the times or was detached from know the art of living, and the person with concern for the world - all in the name of that knowledge will automatically attain the tradition and the narrow interpretation of greater overall objective of heaven or the law - its divine message, once rippling liberation. To live well on this earth, the out like a large clear lake, has shrunk to the

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size of a small muddy pond where many insects and worms bore into it and live off its vigour. Jainism has always placed emphasis on working for universal welfare - that is its foundation, its glory and its halo of divinity.
On the auspicious occasion of Veerayatan's Silver Jubilee, I have tried to reveal some glimpses of Jainism's glories. This was an almost impossible task because, unlike limited words, the splendour of Jainism is limitless. However, I wanted to commemorate the event by paying my tribute in this way, since I feel that a common thread runs right through from the era of the Tirthankars to present day Veerayatan. Veerayatan is the living emblem of 2,600 years of Jain excellence and
to
experience. Not only is it a holy temple of ancient wisdom, it is a living icon of Tirthankar Mahavir's commitment universal welfare. Every corner is filled with service, worship, education and it seems that the flowers of art, culture, love, and fellow feeling perfume the surroundings here. History's tales of grandeur have come alive on this spot.
At this very promising moment I call on you to draw inspiration from the great record of Jain history and, guided by it, push forward the swift chariot of religion with determination and energy towards that horizon where a golden future is eager to welcome you with the lamp of success in
her hand.

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In order to remain healthy, it is necessary that mind and body both remain internally and externally pure. Compared to that of the
body, purity of the mind is even more important. The success of a healthy and uplifted life is dependent upon our state of mind, because our body is influenced by our state of the mind. Therefore, a healthy state of mind is much more critical than mere physical
well-being. If the mind is contaminated in some way or other, the body
too will be affected by this change. The shadow of the mind's inner turmoil is always
reflected in the body.

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Religion is an expression of the pure and sublime state of the human heart. Our physical being is certainly able to carry out the external rites of any sect, but religion is the essence of our inner depths; it cannot be performed externally. When we try to measure it in terms of external rites and rituals and the 'do's and donts' of a code of conduct, we delude ourselves.
Although the flute has many holes in it, it can still sing sweetly. Can't you at least raise a smile - even if you are sad or distressed? Look, the lacklustre sun of the evening is shining again in the morning with a new hope and a new light in the east!

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Sometimes great illusions are harboured under
the banner of revolution. We have a clear example in front of us at present. Every day we see protest marches, arson, riots, strikes, shut-downs and sit-ins. These are nothing but
instances of a mass delusion which in this modern age is deceiving human minds under the guise of revolution. True revolution does not lie in inciting people, fanning the flames of their discontent, or making them agitated and
full of tension. True revolutionaries are those who open up new horizons of thinking, infuse
new feelings in men's hearts, generate new possibilities, unveil new dimensions to life,
and guide people in the right direction.

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Choose for the Good
of One and All
Jain Education Integrational

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The Saint who Personifies
Wellbeing for All - Upadhyaya Shri Amar Muni ji Maharaj
Upadhyaya Yasha
War can be Non-Violent
Scriptures Guide Life
Pearls of Wisdom
Amar Muni
dein Education
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For Private
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The Saint who Personifies Wellbeing for All
Upadhyaya Shri Amar Muniji Maharaj
blessed by their presence, but all means of expression fall short of fully describing their divine grace. Such radiant beings are not bound by any limitations, and like a lamp upon being lit, they shed their luminescence all around.
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That great sage, the revered Upadhyaya Shri Amar Muniji Maharaj, the embodiment of the consciousness of his time, is such a personality and it often seems that even after having spoken at length about him, so much is still left unsaid. The character of this visionary of Veerayatan was a rainbow of many a distinctive hue. He was graced with an all-penetrating yet ever-peaceful look, a logical and precise mind, a truth-seeking temperament, an imperturbable resolve in the face of adversity, total dedication to attaining inner purity and a vision that gave a much deeper meaning to a concept like 'religious tolerance'. He had a face that constantly radiated contentment and good cheer, and possessed an eagerness to progress on the path of duty with the well-being of all creatures at heart. One is enchanted at every turn by the beauty of these his inner qualities.
There are few personalities in this world whose impact is so universal, and whose greatness is such, that they defy all definition. The nature of their charisma cannot be encompassed in mere metaphors or other figures of speech. Neither intellect nor imagination can fully grasp their super- splendid spiritual being, nor can words ever truly express their worth. An entire age is
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Future generations will marvel at the fact that a great saint was born in the twentieth century who, by the example of his life, gave new meaning to words like 'monk', 'saint', 'ascetic' and 'sage'. The poetic brilliance of his speech stirred his listeners to the depths of their being and changed their lives for the better. So electrifying were his writings that they created 'thought-quakes' in the minds of his readers. His thoughts, words and deeds were one with the divine and a constant 'shower' of affection from his eyes transformed animosity into amity.
Venerable Shri Amar Muniji Maharaj was born on November 1, 1902, into an ordinary farming family in the village of Godha near Narnaul in the State of Haryana. No-one knows what inspired his father Lal Singh and his mother Chameli Devi to name their son Amar Singh. It is said that favourable opportunities naturally become available to those people whom destiny decides to elevate to greatness and glory. Even an ordinary occasion becomes an extraordinary opportunity. One day young Amar Singh was visiting Narnaul

The Jains through Time
with his father when he met Acharya Shri Motiramji, the spiritual stalwart of the Sthanakvasi Jain community. The Acharya Shri immediately perceived the hidden potential of the boy. Just then his father Lal Singhji said, "Guru Maharaj, he is the lamp that lights up your devotee's family." Upon hearing this, the Acharya Shri retorted : "Fool, he is no lamp. He is the sun. One day he'll spread the light of religion all over the world. Come, leave him with me." The father honoured his Gurudev's command. So at the age of fifteen, adolescent Amar Singh became Amar Muni, the disciple of Shri Prithvi Chandraji Maharaj.
Later, talking about the incident, Pujya Gurudev Upadhyaya Shri Amar Muniji Maharaj said: "I did not select my guru. At that stage I had neither the clarity of vision nor the maturity of thought to recognise a true guru. However, my guru, with his divine perspicacity, picked me and awakened the godhead that lay dormant within me."
Upadhyaya Shri Amar Muniji had an

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intense thirst for knowledge. He had a sharp intellect and a powerful reasoning ability. He was 'inquisitiveness incarnate'. His instructors were amazed and his gurus delighted by his receptivity. Gurudev's poetic talent reflected not only his great learning but also his inborn wizardry with words. His voice was sonorous and his oratory brilliant. As he gained in stature, Gurudev Amar Muniji naturally became the focus of attention for the entire Jain community.
The patriotic wave of freedom-fighting that swept the country touched Amar Muniji too. He began to write songs and poems about nationalism and independence. These revolutionary verses became so popular that the Maharaja of Patiala, under pressure from the British Government, tried to ban them but this created such a furore that they had to give in. Gradually Muni Shriji's poetry, filled with devotion and love, inspired the entire Jain community and people began to affectionately address him as Kaviji (the poet).

Upadhyaya Shriji was like the ancient sages and the holy fakirs; like them he led a contented and solitary life of detachment from all things. In unfavourable situations he remained steady like an insurmountable wall, but to the common man he was a messiah of compassion. He was a self-made man; his character was honed by constant learning and experience. He often used to quote an ancient verse: yadi pathi vipathē kā yad vrajāmaḥ sa panthah-'the traveller on the path of truth creates his path himself'. The routes to realisation are not readymade; they need to be laid out and he who has this knowledge opens up a new track wherever he treads. Following in his footsteps makes even the roughest road smooth.

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The dignity of one who searches for the truth lies not in clinging to outdated observances, but in creating a sense of openness within which people can develop their lives along the right path. Amar Muniji's revolutionary ideas moved every Jain heart and mind. Upadhyaya Shriji infused a new dynamism into the thought patterns and processes that had become stagnant. He was never afraid to voice his thoughts; he opposed dogmatism and was an advocate of adaptability. He always rose above personal interests and fought courageously for his religious order, the welfare of society and humanity as a whole.
He never gave up until the desired result was achieved. This was why the intellectuals

The Jains through Time
My
and the common people, the young and the old, all looked up to him. Even his opponents could not question his truthfulness or find a blemish on his spotless character.
He spent many years organising the scattered sadhus and sadhvis of the Sthanakavasi order under the name 'Shraman-sangh'. He instilled in its members a renewed strength and vitality, revamped the codes of conduct and imbued their education and spiritual development with a new energy. Despite all his accomplishments he preferred to stay anonymous. He believed in performing his duties and then leaving the accolades for others.
Upadhyaya Shri Amar Muniji was wonderfully creative. He wrote more than a hundred inspirational works including articles, poems, essays and critical reviews. His topics were varied and his treatment of them interesting and uplifting, and enriched by his philosophy of life, they provide a highly practical guide to those aspiring to

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the spiritual path. His contribution to the discovery, did not himself shirk from development of society was not only undertaking even the most severe practice revolutionary but also epoch-making of tapa. Upadhyaya Shriji continued his Enraptured by his wisdom and erudition, meditation undaunted, surrounded by lions, Jain society endowed him with the title of tigers and other wild beasts. It was as if the "Upadhyaya'. The University of Agra divine rays of friendship made the awarded him the honorary degree of atmosphere overflow with love and *D.Litt.' In recognition of his service to the fearlessness. During this period of nation, Mrs. Indira Gandhi, the then Prime contemplation, Mahavir's message of Minister of India, conferred upon him the welfare for all, that had once echoed title of Rashtrasant (National Saint). And in through these very mountain ranges and all this approbation, it seems as if the awards awakened a spiritual consciousness in many themselves, because they adorned his people, stirred Gurudev from within. It was glorious person, were vouchsafed greater in those blessed moments that Pujya worth.
Gurudev made an iron resolve; he decided
to reach out to each and every human heart He spent a chaturmas (a four-month period), with Mahavir's message of compassion - a in the Saptparni cave on the Vaibhargiri message that is today sadly confined to a Hills in the Rajgir region. There he led the relatively small number of people. A promise life of an ascetic, observing a vow of silence like his, made with total sincerity and and spending many hours in meditation. He commitment, can never go unfulfilled. also subjected himself to long periods in the Today Veerayatan symbolises the vow made scorching heat of the sun. Onlookers were by that pious saint. bewildered at seeing that a saint of such high scholastic ability could also follow the Ordinary beings dream in their sleep, but path of meditation and the austere life. This great men and saintly souls dream even spiritual being, who always spoke about self- while they are awake. Nurtured by

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innumerable sincere and dedicated hands, Pujya Gurudev's dream of Veerayatan has become a fountainhead of inspiration from which streams of service, education and spiritual cultivation flow in all directions. The call that came from Gurudev is today giving new vitality to people from all walks of life.
The manifestation of Gurudev's vision, Veerayatan, holds many promising

The Jains through Time
possibilities for the future. It is like a shining pillar illuminating not only the East but every other part of the world as well. The small seed sown by those holy hands has today developed into an enormous tree of universal welfare with all-enveloping branches of love, compassion and friendship for everyone.

Upadhyaya Yasha
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War can be Non-Violent
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The Jain religion is synonymous with non-violence (ahimsa). Guarding and respecting
living beings and their environment - as well as foregoing all but absolutely unavoidable
harm to sentient beings - is non-violence. Actions are necessary in our lives, and some
violence or harm is inherent in every action, be it only dravya-himsa (external or physical
violence). To deny the sanctity of life and deliberately harm innocent beings is something
that Jainism categorically rejects. That is why Jainism opposes nuclear testing with all its
might, as it is ruinous of the biosphere and could destroy life as a whole. Though a
powerful proponent of non-violence, Jainism nevertheless does not allow injustice or
atrocious deeds of any kind to flourish in society as a whole; moreover, side-stepping
retaliation to any outrage by hiding behind the banner of non-violence is nothing but
cowardice. In fact, responding to brutality and oppression at the right moment is a form
of non-violence, because the 'small' violence done today prevents the proliferation of a
wider violence tomorrow. There are many misconceptions put about regarding the concept
of non-violence in Jainism. In order to refute these errors in interpretation, let us read
some of the Munishri's thoughts about the subject,

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iscussions about violence and non-violence have been going on since ancient times. Every great thinker to date has examined this issue minutely yet no comprehensive
or categorical definition of non-violence or violence has been found, neither has their essence been unequivocally revealed.
Non-violence is the highest pinnacle of Jain philosophy. Every facet of the Jain path of spiritual purification comprises non-violence. Countless religious texts have been written on it, and its every aspect has been analysed in detail.
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The important thing to understand about the concept of nonviolence is that, so long as there is life, violence is implicit in our every act. We commit violence in walking; there is violence in eating and drinking. There are microscopic creatures on the ground that are obliterated with our every step. Similarly there are tiny creatures suspended in the air, invisible to the naked eye, that are destroyed as our bodies move about. Our every breath kills some little creature. In every organ of our body, in our very blood, flesh and bones and in all our bodily fluids, a myriad microbes live and die by the second. In this situation we need to ask how we can observe the practice of non-violence, and prevent ourselves from committing violence. Jain tradition answers this question in terms of dravya-himsa (an external or physical act of violence), and bhavhimsa (being violent from within). If the seeker is aware, can discriminate between the two, remains non-violent from within and is totally free of a violent attitude, he will still be called a nonviolent person even in the face of dravya-himsa. This dravya-himsa without bhav-himsa is himsa (violence) merely in appearance. Such an act of violence does not bring with it the bondage of negativekarma. In this way, since the mind is free of a violent attitude, though dravya-himsa has occurred, the practice of non-violence itself remains intact.
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10
There is another aspect to abiding by the administered, the whole body will be religion of non-violence that has to do with poisoned. It is better to amputate a determining the quantity' of violence and poisonous finger than allow a person to non-violence in any action. Imagine an perish. This means that, if the poison of one action in which there is more non-violence part of the body is going to affect the than there is violence; this practice falls whole, then that part should be removed within the purview of non-violence. If an immediately. There is no need to weigh up act of violence today is the means for the whether the finger should be cut off or not. establishment of a much greater measure of Clearly the person has to be saved, for non-violence in the future, then it too without him the finger would in any case be counts as non-violence. On the other hand life-less'. In this context, Jain philosophy a small act of non-violence in the present, maintains that a small act of violence to which has within it the seeds of a much combat or avert a much greater one is a greater measure of violence in the future, form of non-violence only. It is nonmust itself count as violence.
violence because it prevents a greater injury
or violence from being done. Though The True Form of Ahimsa
outwardly violent, in reality it is full of When we reflect deeply on this subject we mercy and kindness. Its roots are in find that there are two types of violence. compassion, as its motivation is the One is the violence of attack, the other, prevention of a greater evil. For this reason violence for the purpose of defence. Should Jain philosophy maintains that this sort of both be seen in the same way? No. The defensive or preventative violence is violence which is used to put an end to consistent with non-violence and worthy of aggression may seem terrible at face value, emulation. but it cannot be categorised as violence alone. Imagine an abscess poisoning the Raja Chetak's Holy War body. If a remedy is not speedily In order to put the discussion about greater

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and lesser violence into perspective, I would young prince back, then Kunik in like to give as an example the war between retribution could have perpetrated any kind Kunik and Raja Chetak. This was a of violence on his sibling; be that as it may, gruesome war which occurred in only one life would have been affected and Tirthankar Mahavir's time. It has been thousands of other lives could have been recorded in our religious literature. One of saved. If Raja Chetak had interpreted the the protagonists was the leader of the concept of violence and non-violence as famous Vaishali Republic, Raja Chetak, who some people do today, then he might have had taken the twelve vows of a shravak. The sent the prince back, or he could have said, other was Kunik, the Emperor of Magadh, "Young Prince, you are here now, but how who attacked Vaishali. What started the war are we going to protect you? If we try to do was the issue of the protection of a refugee. this, many of our people might die. To save Kunik had usurped his younger brother's one life, many will perish and this would be rights, seized his wealth and deprived him of an extremely violent act." But Raja Chetak his independence. The young prince, fearing did not say this. He went to war to protect for his life, fled to Chetak to seek refuge. an innocent refugee and terrible carnage When Kunik heard what had happened, he resulted. sent the following message to Raja Chetak, 'Send my brother back immediately or pay Raja Chetak had taken the twelve vows of a a heavy price for your defiance.' Raja shravak; his ability to distinguish between Chetak opted to fight to protect the violence and non-violence was extremely refugee. A fierce battle ensued and acute. He had often had the supreme thousands were killed on the battlefield. privilege of listening to the discourses of Raja Chetak himself died heroically.
Tirthankar Mahavir himself. He was no
ordinary king; he was the democratically Now the issue is this : If Raja Chetak had elected leader of the Vaishali Republic. In complied with Kunik's demand and sent the other words, he was one of the greatest

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thinkers of his age. He did not try to solve There is no mercy or compassion for the the question of violence and non-violence wronged individual. If people like this, who by the number of lives affected. In this case have suffered atrocities at the hands of he could clearly see that the prince was tyrants, are shunned by those who could innocent, an asylum seeker. He was not at give them succour, then what remains of the fault and his rights were being usurped by religion of compassion and non-violence ? the cruel tyrant Kunik. The issue was not merely one of the rights of refugees, but that In fact this is one of the most important of alleviating the suffering of an innocent questions in life. This is not a matter of and afflicted man. If asylum is refused to pitting the life of one man against a such persons and they are turned over to thousand lives, nor is it a question of their persecutors, then where will they find violence committed against a particular shelter?
individual, or servitude forced upon him.
Rather it is a matter of principle. If on the Imagine a frightened man surrounded on all one hand you are 'murdering a founding sides by death. He is desperate for help and, principle, whilst on the other you are saving at the end of his tether, he somehow thousands of lives, then the latter is hardly manages to find a powerful individual who commendable. In other words, murdering a he thinks might give him protection. principle is the worst type of murder. If a Abruptly he is turned away. He goes to principle is set aside in this way then the another place and is turned away again. Try calamity that results will fuel atrocities and to put yourself in his place and imagine injustices for millions of years. If outrages what he is suffering. How frantic he must like this were to increase, then the entire be! Tears flow from his eyes, yet no-one order of the world would be at stake. cares to ask: "What is the matter? Why are you crying?" If this happens there is no In this war between Magadh and Vaishali, it question of finding any justice in this world. is noteworthy that both Chetak and Kunik

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took up weapons. Both were responsible for mankind today as a common ideal. The much slaughter and both committed acts of protection of a refugee is a precept espoused violence. Yet Chetak died a hero's death and by all who call themselves humanitarians. ascended to heaven, whereas when Kunik Raja Chetak followed this ideal and died, he went to hell. Why is it that one war therefore he went to heaven, whereas Kunik had two such very opposite results. Both fought for the debased ideal of selftook part in the combat and were jointly aggrandisement, committing vicious acts responsible for it. If they were both partners and hideous injustices against his little in this enterprise, why were the fruits of brother by depriving him of his rights, and their actions so entirely different? How did so went straight to hell. Which of them this come about? Clearly these two opposite fought on the side of religion? King Chetak effects have arisen due to an in-depth fought a religious war and went to heaven. discriminatory approach towards the Kunik fought too, but in opposing the understanding of violence and non- religious ideal, went to hell. It is apparent violence.
then that questions of violence and non
violence cannot be resolved externally; they Protecting a refugee is a religious duty can only be solved by inner reflection. The because the refugee is in distress and nature of any action is decided by intention, oppressed by injustice. Death is poised like a and the measure of himsa and ahimsa should sword above his head and he is obliged to be defined solely upon this intention. flee hither and thither to find protection. To defend him is to defend a principle, and to in the administration of justice, a system of support him is to support an ethical punishment is set up to control the growth standpoint. To help innocent people who of acts of atrocious violence, wrongdoing are oppressed or persecuted is the essence of and savagery because if these are not religion. This holds good not only in the controlled, they will increase day by day. It is Indian tradition but is also accepted by all absolutely vital to prevent these dreadful

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offences, as a small step taken now can stop deny him freedom from fear is a profanation the spread of these horrifying crimes in the of religion. future.
The reason for my detailed analysis of this Protection of a Refugee - One Form issue is that Jain society has a greater of Ahimsa
responsibility to practise non-violence in a If humanitarianism is not at the root of a more discriminating way, as non-violence is religion then that religion becomes mere at the very root of the Jain religion. hypocrisy. True religion cannot forget Tirthankar Mahavir has distinguished humanitarianism. Which religion says that violence from non-violence on the basis of we should turn the refugee away from our the intentions of the doer. During these door or shun the helpless when they entreat wars and acts of violence people are bound us to support them? It is said that he who to die, but we should not just look at the oppresses others is certainly committing a statistics; more important than the number terrible crime, but he who spurns a refugee of the fallen is the motive for the war and who has come to his door, or refuses to the principles that are at stake. What are the relieve his distress, is the perpetrator of the intentions of the participants? What are greater sin. Imagine what would happen if a their inner feelings? What do they want to man, at his wits end, comes to you trusting achieve? Rama fights Ravana. Rama's in your protection and benevolence, and motive is to retaliate against those who you betray that trust. Picture the awful commit atrocities against women. He is situation he is in. Although endowed with fighting not only for an individual Sita but the means to help him, you did nothing; on for all the wronged 'Sitas' everywhere. the contrary, you pushed him out of the Rama is fighting for a principle. On the door. This kind of treachery is a great sin. To other hand Ravana is fighting to satisfy his deliver someone from fear is truly part of a own lust; his wickedness and viciousness are great religion; to refuse him protection or his incentive.

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not only violence to the body but also violence to the mind. In losing their independence people lose their mental and spiritual autonomy, and slavery erodes their inner worth, leaving them like zombies. The religion, traditions and culture of those countries that have lost their independence degenerate swiftly and become like a rotting corpse.
The Pandavas under the leadership of Shri Krishna go to war, but only to regain what is rightfully theirs. On the opposing side, Duryodhan is fighting too but only to gobble up the Pandavas' inheritance. When you ponder on these epic events, you yourself will be able to judge who was right or who was wrong. As I have said before, sometimes the external act of physical violence (dravya-himsa) takes place, but the internal intention of violence (bhav-himsa) may not be there at all. In fact bhav-himsa, the intention of violence, is at the root of violence. In the context of bhav-himsa alone we have to see whether or not the small acts of violence, carried out to prevent bigger acts of violence, are really necessary. Sometimes in life certain situations arise when violence is unavoidable, so it becomes obligatory to commit some smaller acts of violence to combat injustice, irreligious acts and atrocious deeds.
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Mahatma Gandhi took the path of nonviolent resistance in the struggle for Indian independence but sometimes the oppressor is so cruel and barbaric that this path is of no use at all. Those whose armies slaughter innocent children, rape defenceless women, burn village after village and heap up mountains of skulls are worse than rabid animals. To oppose them with non-violent resistance is pure folly. The question is, what is the appropriate way of combatting such barbarism? From the viewpoint of nonviolence, what should be done? Should we take up arms or find some other way? In this situation defence is no offence; it is the only proper course to take, as shown by the example of Kunik and Raja Chetak. Such a
Violence is not only violence to someone's body, mental cruelty is also a significant act of violence. Consider a nation enslaved and a people put under an alien yoke - here, it is

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war can be called a war for religion. Like attitudes are not stopped, then barbarity will Raja Chetak, those who fall on the sway men's minds. The standard of justice battlefield, on the side of right, will gain will be debased, and in the foreseeable heaven, whereas those who, like Kunik, are future, injustice will become the norm and tyrants and oppressors, will go straight to justice will become as much of a myth or hell. Violence does not just mean killing legend as the phoenix or the unicorn. From people; destroying their ethos, and their this viewpoint, to oppose such an atrocity is capacity as independent moral agents is also religion. We must oppose injustice - not just an act of violence. This is murder of the soul taking into account present violence and and the unethical practices and social non-violence, but its likely consequences in injustices that perpetuate it are violent as the future as well. Present short-sightedness well. If these injustices and immoral could be the reason for future catastrophe.
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Scriptures are the voice of the Realised Souls and the foundations of our faith. However, the religious history of the world tells us that no Venerable One has ever written any scriptures himself. Whatever is in the sacred texts has been handed down to us through the oral tradition. The words of the masters have then been written down, and in the process the writers have excluded some of the teachings, and added some thoughts of their own. The works so compiled were accepted as scriptures, and became the focus of human faith. These interpolated passages could not qualify as the truth, and so some of the facts expounded in the scriptures have lost their credibility. But because the scriptures are the object of our faith, the dilemma remains as to whether we can deny or doubt in any way the facts contained in them.
There are many things written in the scriptures. Who will make the distinction between the words of the prophets, and the additions or interpolations, and how is it to be done? This all-important, but most difficult task, can be accomplished only by one who is coloured to the core by faith in the Venerable Ones, whose transcendental wisdom is one with the truth, and whose finely-honed vision can penetrate the outer trappings of words and touch upon their innermost meaning.
Gurudev Shri Amar Muniji clearly possessed all these qualities. By means of his extraordinary intellect, he carried out the praiseworthy task of discerning the voice of Tirthankar Mahavir among the words of the scriptures that to date had commanded people's total faith, and presented the revered words to us. He established the validity of the scriptures by daring to remove the interpolations from them. The arguments he used to distinguish between the scriptures and the other commonplace compilations are presented in the following pages:
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eligion and science both pose profound questions for mankind. Both are intrinsic to our lives, yet they have been cast in distinctly separate roles. Today, religion is
arbitrarily tied to certain specific rituals and customary beliefs, whereas science is restricted to material research and the superficial analysis of the universe. The limiting of thought processes pervades both spheres, with the result that they have become mutually antagonistic. Today's religious men say science is false, and in turn science is mercilessly decrying the beliefs and observances of religion.
The True Scope of Science and Religion I believe that the agitation and distress in the minds of the religious today, this flood of dissatisfaction and doubt about the scriptures, is caused by restrictions placed on their thinking. They cling to ageold orthodox ideas, and consider any compilation of an ancient language as scripture and therefore representative of religion. The devout are neither able to appropriately analyse these books intellectually, nor are they able to give up their attachment to them. They are bound by conventional beliefs and some oft-repeated traditions, and have become narrow-minded. It is this prejudice that causes all their doubts and discontent.
When talking of the scriptures, we must first understand that science and religion, unlike Rama and Ravana, are not rivals. Both are sciences; one of nature, the other of the soul. Religion, which is a spiritual science, involves the study of the pure and impure forms of the soul, its liberation and bondage, and the growth and decay of its sacred and sinful states. Natural science, as I feel it should be called, looks at nature and penetrates its secret processes. It also includes the
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study of the protection, nourishment and treatment of our body, mind and senses. Both are related to the indivisible and indestructible existence of life. One touches on the outer man, the other concerns itself with his inner being. The field of spiritual science explores the inner consciousness and the substance of the soul. Natural science includes the experimental study of nature and research into it right from the microscopic atom to the vastness of galaxies. Natural science is thus knowledge of the external world, and spiritual science, which deals with the purification and sublimation of the soul, is the knowing of the inner world.
From this viewpoint, natural science and spiritual science are not in competition with each other, but altogether complementary. Science is experiment, where religion is reflection. Science unveils the mystery of the wondrous powers of nature and establishes their existence by experimentation. Spiritual science lends us the wisdom for their constructive utilisation. It also opens up the mind to

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higher thinking and expunges consciousness of animosity, baseness and fear. It decides when, where and how scientific discovery should be used. It is spiritual science which provides natural science with a discerning vision. How then can anyone say that natural science and spiritual science stand opposed?
Life today cannot just be involved in the aspiration of the soul, neither can it be wholly taken up with the progress of the external self. Life has two aspects, the inward and the outward. Life is about maintaining the right balance between the two and moving forward. Inner wisdom is necessary so as to avoid division and indiscipline in the outer life. The inner life too is dependent on the outer life for the care of their common vehicle, the body. The material and the spiritual can never be mutually exclusive. On the contrary, a qualitative as well as quantitative value should be given to both in order for us to progress. Only then can life be beautiful, useful and blissful. When I think along these lines, it seems that natural science and

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spiritual science are both an integral part of life and, therefore, there can be no question of conflict or contradiction between them.
odds with religious beliefs will become obvious. In this context we ought to be clear about two things: Firstly, the definition, purpose, and subject matter of the scriptures. Secondly, should we consider whether the Smritis, Puranas, Jain-Şutras and other reference books that go by that name are true to the letter or not.
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Today, several beliefs based on religious texts clash with the discoveries of modern science. These beliefs are being called into question and believers are caught in a whirlpool of doubt. So how can we suddenly set aside the age-old religious texts and at the same time brace ourselves for the task of decrying the findings of science? It is this war of ideas that has led to chaos in the field of religion. Wherever age-old conservatism and rigid irrational beliefs triumph, science is seen as false, illusionary and cataclysmic. It is because of this misconception, I believe, that science is assumed to be the opponent of religion, and it is due to the prejudices of religious people and their hatred for anything scientific, that radical modern thinkers have called religion the opiate of the masses - an agent of hypocrisy and falsehood.
Books as Scriptures The first and foremost thing to grasp is that the word 'scripture' is a sacred term, and its influence extensive. By comparison, a book, a treatise or a commentary dealing with religious matters, is much less significant. Some dictionaries may call the two words synonymous, but grammatically they are not. No word can ever be an exact synonym for another; there is always a basic difference in meaning. With this in mind I think of "book' and 'scripture' as two entirely different words.
If we try to examine the matter more fairly, the reason why scientific discoveries are at
The scriptures are essentially expressions of the experience of ultimate reality, consisting of satyam (truth), shivam (well-being), and sundaram (beauty). A book may not

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necessarily contain this affirmation of the mobilisation and materialisation of personal and universal welfare. Scriptures are a guide to the perception and performance of the truth, whereas the subject matter of a book is at one remove. Once we learn the difference between the genuine scriptures and other books about religious matters, science and religion will no longer be at loggerheads. One discipline will not dub the other false or 'all-destroying
speaks against them a liar or an ignoramus. This irrational attitude towards books on religious matters has gripped not only India but the entire religious world. This has been the case for a long time. One can still read about how the adherence of some people to books they called sacred, forced scientists, who dared to question these works, to leave the country. The pages of history are filled with stories of scientists executed for having had the temerity to refute some of the contents of these books.
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While the intelligentsia shows great indifference towards religious texts, whether Jain - Sutras, Smritis, or Puranas, the devout today also view them with some doubt. The reason lies in our failure to differentiate betweerbooks and scriptures or understand the real meaning and worthiness of the latter. We have accepted as scriptures each and every ancient text available in Sanskrit and Prakrit; we have simply lumped them all together, calling them the voice of the Lord. Tying them around our necks like a millstone, we have proclaimed them our sacred texts and, as a consequence, the unchanging truth. We call anyone who
Books Are Mere Compilations Those books which are not scriptures, but have come to be thought sacred over the years, have caused great confusion amongst all sorts of religious groups. Granth - the word for 'book' in Sanskrit - is etymologically related to the word granthi, which means 'knot'. A Jain monk or ascetic is known as nirgranth, as there is no knot or binding within him which might hold back the infinite welling up of love, forgiveness, and universal compassion from the depths of his inner being. A knot is tied when things have to be collected or bound

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together. Some things taken from here, Scripture: Truth's Witness some things taken from there, are then tied The scriptures are based upon truth that is together and joined or yoked. It is through self-evident. Truth always touches the this same type of collection and binding consciousness of humanity as a whole, and together that some 'holy books' come into in our culture, truth is always coupled with being.
welfare. So the vision of truth also reflects a
picture of the lifting of the consciousness of The sense that the word granth conveys is the entire universe. Though the material also found in the Hindi verb gunthana, sciences also unveil the truth, they do it which means plaited together. When a from a purely intellectual standpoint. It is gardener makes a garland, he knots flowers not founded on experience of the exaltation together on a thread or a piece of string of human consciousness, so I do not include First, he picks up a flower, ties it to the it in the realm of scripture. thread, and next he ties a knot. Then he takes up another flower, threads it, ties We are also of the opinion that scriptures are another knot after it, and so on until the the voice of the sages and seers. Yask has garland is ready. Similarly, a book is a garland defined the word seer as rsih darśanāt", of thoughts strung and tied together. which means the seer envisions and Without knots there is no garland. In the experiences the truth. However, not every same way a granth will not be prepared ascetic is a seer. Only he who can vividly without knotting the collected thoughts experience the truth by means of his together. This implies that a granth or book rationally refined knowledge and his does not necessarily require original piercing wisdom is a seer in the real sense. thought; it is more a compilation or a The Vedas, therefore, depict a seer as a singer compendium, a string of thoughts and of truth. According to the Vedic and the Jain beliefs. The same is not true in the case of traditions, sagacious speech (ārsa-vāni) reveals genuine scripture.
first-hand knowledge which elucidates and
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establishes the existence of godhead on the imagining on the part of the Acharya - it is basis of an actual experience of the truth. firmly based in the Jain Agamas. Even the The preacher of true scripture never voice of Tirthankar Mahavir comes to us imparts knowledge borrowed from others. clearly through the Agamas: A scripture is Such knowledge does not encompass the that which awakens the soul and leads it to welfare of all. His benevolent teachings an active involvement in the performance of spring from the flow of pure knowledge tapa, kshama, and ahimsa. which wells up from within and comes directly from a pure soul. The principle The third chapter of the Uttaradhyayantheme of a seer's teachings is to eliminate Sutra, which is considered to be the final the impurities of the soul and reveal its light message from Tirthankar Mahavir, states that in the form of infinite knowledge and there are four things which are most rare infinite vision.
and extremely difficult to attain: mānusattam
sui saddhā sanjamammi ya viriyam 10 - 'human When that great scriptural expert of the Jain birth, truly listening to the scriptures, faith, tradition, Acharya Jinabhadra Gani and a conscious working towards selfKshamashraman, was asked what works control'. Later on in the text, the definition could be called scriptures, he said, 'That of scripture is given as: jam söccā pačivajjanti through which knowledge of the real truth tavam khantimahimsayam 1 - 'scripture is that is perceived, which disciplines and which disciplines the aspirant's mind and enlightens the soul, should be called awakens in him a feeling for practicing tapa'. scripture. The word shastra (scripture) in It results in controlling the impetus of Sanskrit is derived from the root word shas, wildly scattered untamed desires. The which means to govern, instructor control of these desires paves the way for enlighten. So shastra implies an essence of abstinence and lends momentum to the reality that educates, governs and enlightens journey along the path of forgiveness. the soul. This definition is not some kind of
* Sāsijae tena tahin va neyamayavato sattam. Visheshamshyak Bhashya, Gatha 1384 " Uranadharyan-Satna, 3/1 " Handhyayan-Swt, 3/8

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In this context, I would like to add that the concept and is the propitious harbinger of word khanti - forgiveness - has a broader well-being for all. To practice ahimsa is an meaning. Forgiveness is not limited to the endeavour to establish welfare for all in the quashing of anger alone, but includes the world. Compassion, gentleness, selfless prohibiting and falling away of all passions. service, co-operation, friendship and Only he who can rid himself of anger, ego, fearlessness are all different forms of ahimsa. deceit and greed, is truly kshamavan - The scriptures can be defined as containing forgiving. Another meaning of the Sanskrit a philosophy or essence of reality which word kshama is 'proficient'. Someone who heals life and cleanses the soul through the is capable of overcoming his passions, can practice of tapa, kshama, and ahimsa. conquer evil inclinations like anger and selfimportance, and keep his mind ever The Purpose of the Scriptures tranquil, is kshamavan.
By understanding the definition of
scripture, we understand its purpose. In this The Aim of the Scriptures: Welfare context Arya Sudharma Swami, the for All
successor to Tirthankar Mahavir, said, 'savvaAhimsa, along with the practice of kshama jaga-jivarakkhana-dayathtayāē bhagavayā (forgiveness) and tapa (penance), is one of pāvayanam sukahiyam'The Tirthankars the factors that is woven into the fabric of preach sermons for the well-being of the all the scriptures, and by this inclusion, the entire world, with the intent of compassion desire for the well-being of all sentient and the security for all creatures at their beings is implicit. Tirthankar Mahavir has core' - these are the scriptures. called ahimsa ‘a goddess' (bhagavati). 2 That famous master of scriptural knowledge. Sometimes the definition and purpose of Acharya Samantbhadra, has called ahimsa something might be one and the same *the greatest God". This means ahimsa in its thing, sometimes they may be separate. Here pure form is an all-embracing spiritual the purpose clearly lies in the definition.
Prashmayakaran, 2/1 * ahimsa bhutanam jagat/viditam brahmam paramam, Swayah-Stora
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Though the definition itself clarifies the progresses towards 'pure-being through purpose of the scriptures, yet the separate practice of self-discipline and ahimsa. description of the purpose emphasises the fact that the true aim of scripture is to open The So-Called Scriptures up the path of universal welfare. This The definition of scripture, as described in common aim of the scriptures is accepted the paragraphs above, is in itself a science, a by Jains, Buddhists and the Vedic religion truth. Can science ever contradict science? alike. Even Christians and Mohammedans Can truth ever challenge truth? No! No! say that Christ and the prophet Mohammad One truth cannot refute another; if it does, Saheb brought a message of love and mutual then it is not the truth. So we must harmony for all. I feel that this singular recognise that any holy book which can be purpose of the scriptures is so all-pervasive challenged by human thought or empirical and all-encompassing that it cannot be science is not genuine scripture. Be they the challenged by any philosopher or any Jain Agamas, Shrutis, Smritis, the Buddhist thinker of standing
Tripitakas, the Bible or even the Koran, they
are compilations fostered in the name of When Acharya Haribhadra, the great scripture. I do not accept any thought or luminary of the world of the Jain Agamas, idea, be it old or new, without question. I was confronted with the question about the cannot tolerate the blind acceptance of any purpose of scripture, he too repeated, 'Just as granth (book) as the truth, even if it is called water washes all the dirt out of clothing and a Shastra, Shruti, or Smriti. Neither myself, leaves it shining and clean, so too scripture nor any other independent thinker can washes away the filth of all passions like lust, stand for this tendency, especially when anger, greed and jealousy from the mind and these so-called scriptures do not successfully leaves it pure and clean.'+' Thus, scripture is pass the universally accepted test of being that essence of reality from which one instrumental in promoting world welfare. obtains the knowledge of the self and
widwbudha.
"malinasya yathātyantam alam vastrasya sõdhanamantahkaranaratasya fatha sastra
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Can those 'holy books' that call for animal A sage is a seer and a thinker - one who slaughter and human sacrifice in the name himself sees the real truth and reflects on it. of religion", and raise barriers of hatred and He experiences with all creatures the hostility between man and man, ever be the oneness' of an all-pervading consciousness. genuine revelations of the sages - the seers Can such a sage or muni, ever utter such of truth? In one so-called scripture, it is said malicious or divisive words? Cap it be in about a shudra, who is a member of the accordance with the sanctity of scriptures human race: 'He is a living crematorium.** like the Vedas, Agamas, and Tripitakas, that on One should even avoid his shadow." Does the one hand, those same sages or munis there seem to be any kind of humanity in who preached the scriptures taught amity, teachings like this? Woman, who is and then on the other, they are said to have exclusively granted the great and glorious taught hatred to humankind? privilege of motherhood, and who showers the entire human race with love and In fact it is inappropriate to consider as affection, is referred to in this way: 'There scripture any ideas, interpolations, or are no greater sinners than women. ** Can writings by any scholar from the Middle such statements ever be part of any religion? Ages, be it in Sanskrit, Prakrit, or any other When these books, sowing the seeds of class language, and become bogged down in it. I conflict, cast-antipathy, and communal have great regard for the distinctive thought hatred - so breaking up human and vision contained in those texts, as I do consciousness into many fragments - for their message of universal welfare. I proclaimed: 'On being touched by any myself read them and preach their ideas. member of a certain sect, one must However, I think that it is not right to immediately plunge into water with all follow some kind of narrow-minded one's clothes on' 5, did they show a sign of intellectual tendency to consider these any self-knowledge?
writings to be always true to the letter.
"yantartha pasavah srslâh Svayamēva svayambhua, yarasya bhulyar sarvasya fasadyaviē vadho vadhah Alam sarili, 5/39
Valiki Ramayan (Sunan sopa), Balkand, Sary (2 # Taschule Dharma-Saw, 4/3 " yastu chaydint svapäkasya brāhmano nyadhirohali, tafra snänar prakurvita giyan prasya dhati - Amri 288-289. Yaya-2/30 (quoted from winakshari)
na stribhyah kašaidanyadva papivastaramasti var, Mahabharat Am. 38/12 bandhan pasupatamscaiva focavatikanastikan, vikarmasthân duyan sprstva sacalo jalamavset. - Suvichandiw.patre, 118

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Compilation of the Agamas in the Tirthankar, was in fact compiled a long time Later Ages
after Tirthankar Mahavir's nirvana. It was As far as truth is concerned I have never either written or compiled by Acharya been bound any particular philosophy. I Devavachak. In the lengthy period between have always supported liberal and the time of Tirthankar Mahavir and that of independent thinking. So I do not hesitate Acharya Devavachak, there were many to comment on the Jain texts from the same major upheavals in the country. There was a critical point of view that I would adopt saga of famine, political revolution, and towards Vedic literature.
rapid change, growth and reaffirmation in
all the religious traditions. Yet we accept Being a student of history, I accept the fact these sutras, compiled 1,000 years after the that every religious tradition undergoes nirvana of Mahavir, and all the facts changes from time to time, and in the mentioned in them, as the voice of a process some false ideas creep in among the Tirthankar. Though much of these later true ones. However when the right time Agamas touch upon the enhancement of comes along, these thoughts are refined as life, I am certain they are not directly well. At present, I have before me a long list connected with the actual revelations of of different opinions regarding the beliefs Tirthankar Mahavir. Everyone admits today and structure of the Jain canons. Some of that much of the original teaching has been the history is now available for us to look at lost because of gaps in the system of oral when, where and how these beliefs were transmission, or the fact that memory is changed, how many of the new ideas were weak. Why then can people not admit that accepted, and how many of the old ones some contemporary beliefs must have been were rejected
added to the texts at certain points in the
compilations. The Nandi Sutra, which we include as an Agama and hold to be a revelation of the Today we ought to think about this subject

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in an entirely new way. We should assess sort through the scriptures and separate truth on the basis of reality. As one separates from them the voice of Mahavir. What right milk from water, we ought to separate the do we have to decide on the subject matter words of Tirthankar Mahavir from those of the scriptures, or judge what is truly works compiled by scholars in the later ages. scriptural and what is not? We must have courage to do this today, for if we hesitate or shy away, the truth will be My reply to this is that we are the heirs of concealed from us. Our new age of Mahavir; his glory fills our hearts. Under no rationality demands a decisive answer, and circumstances can we allow the name of this answer will have to be provided by all Mahavir to be besmirched. We never did, who are well-versed in the scriptures. nor can we ever, believe that Tirthankar
Mahavir could preach a falsehood. I would I wonder whether you will ever be able to say that whatever has been clearly proved prevent Mahavir's omniscience from being false today or could at some stage be proved invalidated, when even today you cling to false, can never be a statement from a the illusion that the texts which you Tirthankar. Applying this same criteria, we recognise as scriptures are literally true in can then sort out the Tirthankar's words every respect. If we want to safeguard the from the so-called scriptures, then if anyone validity of Mahavir's omniscience, we need challenges these teachings, we can to ascertain in a discriminating way which counteract their accusations with the truth. parts of the scriptural works are the words of Mahavir i.e. the real form of the Shatter the Shackles of Inflexible scriptures. If we fail, the generations to Thought come will question Mahavir's omniscience. Spiritual advancement in life does not
depend on the number of scriptures or texts Sort out the Scriptures
traditionally handed down to one's sect. The The question you may ask is who are we to spiritual state of a person can be highly

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developed and elevated despite having only thinking, that our perception of the truth a few scriptures. The thought and vision will be unhindered and independent. Until required for spiritual development are both such times as we get rid of our old awakened from within. The more flexible prejudices and the obstructions to our and free one's attitude towards truth is, the vision built by blind faith, we will not be more soul-orientated one's thinking, the able to make the right decisions. Present greater will be one's spiritual development circumstances demand that we break free of
bigotry and begin to think in new ways. In I have found that a prejudice for, a sort of this quest, our own wisdom is the lust for scriptures and other holy books, has touchstone. Tirthankar Mahavir and been formed in our minds. Warning against Ganadhar Gautam, who themselves were such bigotry, Acharya Shankar says in the ardent seekers and seers of the truth, have Vivekchudamani : "Lust for the scriptures, like both made it clear that your own wisdom is the lust for physical pleasures and the lust the only yardstick against which you can for worldly honour will bar one from measure the real truth, saying : pannā attaining real knowledge.' Acharya Samikkhaē dhammam 2 - religion or the Hemchandra adds: drstirägastu pāpiyān intrinsic truth can be analysed only through durucchēdyah satāmapi - achieving the truth wisdom, and truth can be judged only by is almost impossible for anyone whose the means of wisdom. passions obstruct his perception.'
Evaluation of the Scriptures Every now and then, we talk about anekant, The only method by which the scriptures (the doctrine of manifold aspects), and can be truly examined is through the syadvad (the doctrine of qualified assertion). application of wisdom, and all scriptures These should not remain mere slogans like should be subjected to its scrutiny. We have those used by contemporary politicians. many companions who fear that such an They should so become part of our examination will reveal that much of our
$ Utaradhyayan-Str. 23/25

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gold' is actually brass. I would like to ask genuineness of the scriptures that Acharya them why they are so worried; why they Abhaydev has presented to us. Before him want to slink away from this examination. If the great logician of the fifth century, something is gold, it will always be gold. If Acharya Siddhasen, who established Jain it is brass, how long will its coating of gold ontology on a par with other schools of last in any case? In separating the gold from philosophy, also propounded a decisive the brass, in setting the truth apart from all means of examining scriptures. He said, else, lies the magic of wisdom.
"That is true scripture which contains
knowledge experienced and examined by That great commentator on the Jain the Realised Ones, that cannot be displaced Agamas, Acharya Abhaydev, in his by the words of others, that establishes a commentary on the Bhagavati-Sutra, has laid principle which cannot be invalidated by down an important principle that could argument or other evidence, that is serve as a test for finding the true voice of beneficial as an instrument for the universal Mahavir. He asks the following questions: welfare of all creatures, and that resists Who could be called a Realised Soul or a ideologies opposing spiritual aspirations.' 54 Venerated One? What could be called the revelation of a Tirthankar ? What is divine This method of examining scripture given preaching? In reply, he says that Tirthankars to us by the Acharya is still valid today. preach only that truth which is an aspect of When Kapil, the great philosopher of the liberation, and a means to it. They do not Vedic tradition, and the great dialectician preach anything that has no immediate Gautam, included shabda - the Sanskrit for bearing on the liberation of the soul. Had 'word'- as part of the authoritative they done so, their own omniscience could testimony for judging a truth, they were not have been called so.53
asked which words would be acceptable as
this authoritative testimony. To this they This is a true touchstone for judging the replied, 'The word of the Realised Ones is
nahi āpfah sāksad pāramparvona vā yanna mõksānigam tad pratipadayitumutsahato anaptatvaprasarigat, Acharya Abhaydev, Bigawati-Initi 1/1 āptoparamanlarighyarnadsfestavrõdhakam, tattropade aktsarvan sastram kāpathaghatanam, Nayantar,

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valid testimony. The next question was, be anything else - a compilation, a creative 'Who is an Apta (Realised One)?' They work, a treatise, or a book - but they cannot answered, 'An Apta is one who preaches the be called the revelation of a Tirthankar, nor truth. He whose word is free of all can they be called scripture. contradiction, irrelevance, or irrationality is a Realised or Venerable One. Words that can According to the Uttaradhyayan-Sutra, only neither counter, nor be invalidated by other that literary work which inspires one testimonies, are revelations. The statement towards the practice of kshama, tapa, and from the Acharya, quoted above, proves ahimsa, and thus awakens the soul, can be beyond doubt which words and whose called scripture. This is such a sound and words can be accepted as testimony to the excellent method of testing what the truth. No matter how large or a reputable scriptures are that, if we use it as a yardstick the book, do not ever accept as revelations to sort them out, we are bound to progress of a Tirthankar, words in it that are not in the right direction. truthful, or that fail to stand the test of the truth. By so doing you prove your own Whenever I have presented these views to genuineness, and the authenticity of the fellow munis and other spiritual seekers, they revelation.
have said, " What you say is true, but how
can we say that we do not accept a We should make the Decisions particular Agama as scripture? If we did so, it I have discussed these finer points of logic so would create havoc. Shravaks would lose that we can awaken our intellect and decide their faith and our religion would suffer a for ourselves what scripture truly is, and setback". I am astonished at the cowardice what its purpose. Let us also conclude that of this timid and reactionary response. What those works, which are not in keeping with sort of mentality do we have? We the definition and purpose we have just understand that something is true, but we discussed, are not scriptures at all. They can cannot say so, for fear of what people might
*aptopadošan sabdah, Sankleyadarshax. 1/101 - Nyuryadarshan 1/1/

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say! This slavish way of thinking, 1 believe, provide others with an opportunity to mock has toppled our ideals and destroyed our our Tirthankars and our scriptures, culture. This type of mindset has been responsible for the rise of scepticism and a If you look at things in an unbiased and resultant antipathy towards religion in our objective manner, you may begin to wonder time.
whether scriptures containing .elaborate
geographical and astronomical data, Devotion to Omniscience or
descriptions of the moon and the sun, of Attachment to the Scriptures
planets and constellations, or mountains and It is from scriptures that we gain knowledge oceans can provide us with any inspiration of the supreme state of the soul. We are souls for freeing ourselves from bondage. How do and a Tirthankar is a supreme and purified they show us the way to self-belief? What soul. The difference between a worldly soul lessons of kshama, tapa, and ahimsa do we and a supreme soul is only one of a degree of learn from them? Why should we consider purity. Soul in its purest state is God. The those books, which have no relevance for essential nature of the supreme soul is not our self-seeking consciousness and nothing different from that of our own soul. Only to do with our aspirations towards those scriptures which enlighten us about our purification, as our scriptures? On what soul, show us the way to becoming a supreme basis should we accept them as the words, or soul, pave the way for purification and the even the teachings of the All-Knowing perfection of our lives are true scriptures. Ones? These are the only ones we need. It is harmful to count those texts as scriptures that Many of the sacred books of the Jains, the lead us to self-delusion and make us world- Buddhists and the Hindus were compiled orientated' instead of 'soul-orientated'. Such and revised during a period which stretched pseudo-scriptures distance us from true faith, from a few centuries BC to 4th and 5th make our minds restless with doubts, and century AD. Whatever books were written

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in Sanskrit or Prakrit during that period were all included in the list of scriptures. The result was man's power to independently reason atrophied as he devoutly accepted every book as part of the scriptures, and everything written in them as a revelation of the Realised Ones. None
of the Indian religious traditions has escaped this intellectual impairment. In the beginning this erroneous attitude may have gone unnoticed as they were blinkered by their devotion, but today its devastating effects are evident. The devotees of Indian religious traditions have become entangled in these so-called scriptures that they are neither able to achieve anything with them, nor be wholly rid of them.
SO
My writing this is not intended as a repudiation of, or an insult to, the scriptures. We should understand and accept that scriptures differ from books, and having done so, break free from this unquestioning faith in these so-called scriptures. Scripture is not a compilation of a false belief, it is a manifestation of the truth. I regard the sayings of the sages, the seers of truth, as

The Jains through Time
sacred. I deeply revere the voice of Mahavir since it touches the soul and is the ultimate and unchanging truth. However, I do not hold as scripture the books written in the name of the Realised Ones, as they are bereft of any speck of spiritual awareness, and are devoid of the actual experience of the beautiful, the true and the good.
I have an unshakeable faith in Mahavir, and my heart is filled with reverence for the truth-seeing sages. This faith, this veneration becomes more powerful and more intense the more it reaches the depths of reflection. Even today, I see that supreme light within me and once again I dedicate my heart completely to it. Mahavir is a pillar of light to me, and the brilliance of his words penetrates and illumines every aspect of my being. In the light of my own reasoning I can clearly see in the scriptures that which is, and that which is not, the voice of a Tirthankar. Words which kindle in our hearts the flame of truth, awaken our slumbering godhead, and expand our inner consciousness to an allpermeating and all-powerful form, can only be the words of the Realised Ones.

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The vibrancy of the Tirthanakar's voice is indubitable voice of the Supreme Ones, and attuned to the pace of the soul's progress; it that every word written in these texts is the has nothing to do with the course of the gospel truth. To stamp every compilation stars and the satellites, the depths of rivers written in Prakrit, or Ardha-Magadhi with and streams, or the greater or lesser heights the seal of Mahavir, is not a reflection of of mountains of gold and silver. The voice of true devotion. If we are true devotees, true the seers represents an all-encompassing believers, we need to free ourselves from friendship and a universal consciousness. this tendency; we must understand that any There are no notes in it of class conflict, cast thought, factual information or expression antipathy, or false fantasies. Neither science, that pertains to research and the analysis of nor experiment can ever challenge the the material world, and can also be eternal truth that echoes in the voice of the disproved by empirical evidence, is not a Realised Ones. No genuine seeker after the divine revelation, and we cannot recognise truth can ever negate the teachings of the it as a scripture either. It may be a Venerated Ones. However, we should not collection, a composition, or literature remain so entrenched in our ignorance; we created or compiled by Acharyas, but it should not believe that everything which cannot be scripture. passes in the name of scripture, is indeed the
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There is a limit to seeing. Even from a short
distance it is constrained. In order to see further, one must reach the edge of that which has already been seen. A traveller walks along the road. His goal is to go 10, 20 or 30 miles
further. It is impossible to see his final
destination from the place where he is standing. He is only able to see that measure of the path that is directly in front of him. The rest remains invisible. But as the traveller goes forward and finds his way, the path before him becomes more and more visible. With each
step he takes, the length of his journey decreases. And without doubt he will reach his goal. Therefore, walk with a firm tread and
great determination and the splendour of success will automatically come to you; the path will become clearer and your destination
will be in sight.

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Pearls of Wisdom
dan Education International
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The Jains through Time
Often in moments of divine revelation, quite spontaneously and without effort, words are
uttered by the Realised Ones that become precious gems in the treasure-trove of spiritual
life. These axioms are brilliant stars in the firmament of wisdom; they are like pillars of
radiance awakening others to the inner life. A few of them are presented in the following
pages :

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eople often ask me, "Sir, how does one envisage God? How can one gain an audience with him?” Scholars and
Pundits pose the same questions. In cases like this I would say, "Why don't you have the same strong urge to know yourself as you do to see God?" You have a desire to envisage God, but before that you must learn how to see yourself. Get to know your elders, your mother, father, brother and sister. Get to know your neighbour who is grieving. Get to know the man who is groaning with pain or distressed because he is hungry. When you start doing this, the vision of God will come of its own accord.
. Family problems are a big issue in society today. They are like a poison destroying all the joys in life. I was talking to the head of a large, prosperous family. All his complaints were about friction between, and discontent amongst, family members. Lack of tolerance and patience is the cause of the destruction of family unity and the root of family misery. I told him a story from seventeenth century Japan about an old Minister called O-Cho-San. It was said that there were over a thousand people in his family. They were famous throughout Japan for their benevolence and mutual harmony. It was said that even the dog from O-Cho-San's house would not steal a bone from another dog. One day the Emperor went to the home of his former Minister

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to find out the secret of his family's harmony and benevolence. After exchanging greetings, the Emperor asked the old man, "What is the great spell by which you bind your enormous family together with such unbreakable ties of mutual tenderness and affection?" The old Minister took up parchment and ink and wrote down a hundred words with trembling brush strokes, and then placed it before the Emperor. When the Emperor read it, he found it consisted of the same word written out a hundred times: "Tolerance, tolerance, tolerance......." The Emperor was dumbstruck. The old man. said, "Your Majesty, this is the spell that binds my family together with hoops of steel." If in today's society fathers and sons, daughters-in-law and mothers-in-law, wives and husbands learnt the magic of tolerance and forbearance, then countless social problems would be easily resolved.
⚫ A gentleman who, though very spiritually minded, is rather dry and doctrinaire, sometimes comes to visit me. One day in the course of our conversation, he suddenly

The Jains through Time
said, "In life both evil and good deeds create bondage. Surely, both should be avoided!" I replied, "Good deeds do certainly carry karmic consequences and can be considered as binding to the soul; however, until one has been purged of all karmic particles and reached the fourteenth gunasthanak - the stage of purity, the bondage of good deeds will continue. There is no need to follow any other independent method to rid yourself of it." He replied, "Yet it is a sort of bondage, and one should strive to free the soul from all types of bondage. That is why to do too much good is undesirable. It too makes the soul heavy and binds it to the wheel of re-birth." I said, "There was once a prosperous merchant who sent his servant to the post office with an urgent letter. He said to the man," I am afraid that the letter might be too heavy and may require more stamps. Check at the post office counter and put on as many extra stamps as are needed." The servant heard him out in silence, but secretly he thought to himself, "Surely my master is getting senile! If I put on more stamps the letter will only weigh more! Since my master is worried about the

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envelope being too heavy, let me remove the stamps that have already been affixed, for then the letter is bound to become light enough to be delivered quickly!" From his point of view the servant was being conscientious and helpful. It is true that good deeds create bondage, but they are like the stamps on the envelope - without them, life is meaningless and futile because it cannot reach its destination.'
Sometimes I wonder whether true socialism can ever be brought into a country by its constitution. Can the needle and thread of politics really be used to stitch' men's hearts together? Can power and authority actually create empathy and fellow-feeling amongst the people? Even after much deliberation on this point, the answer is always the same. Never! Never! Social betterment, mutual tolerance, co-operation, fellow-feeling and empathy, all these can never be imposed on the people from above. Rather they should come from within and flow out into the world. Social well-being requires co-operation, and co-operation requires empathy and fellow-feeling.
.
There is a difference between reform or repair and root and branch change, just as there is a difference between revolution and evolution, or improvement and the creation of something new. Some desire reform and others want root and branch change, some want improvements and others to create. anew, some want evolution, others. revolution. All these things are necessary in life but all have their limitations.
If a piece of cloth gets torn it can be sewn up; if it gets dirty, it can be washed. In this way, it can still be used. It has been repaired. However, when it gets so threadbare and torn that it ceases to be a piece of cloth and becomes a rag, then we should throw it away. Continue to wear it and the world. will conclude that you are either a fool or a pauper. Here is an old house. When cracks. appear they are repaired with cement, when tiles fall off, they are replaced. However, a day will finally come when the foundations are so eroded, the walls so weak that far from being a sturdy building the house stands in imminent danger of becoming a ruin, with the caving-in of the roof likely to

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cost ten or fifteen lives. Once this stage is reached, the sensible course is to have the building demolished and a new house built on the site. When we buy a new cloth, or put up a new building, then we face a new atmosphere, a new appearance and new circumstances. This is what we call a root & branch change.
The same arguments apply to issues regarding family, society, nation and religion. So long as reform or repair is possible, let it continue; but when things come to such a pass that institutions and traditions are mere ruins of their former selves, then it is better to demolish them and build new ones. This we call a revolution, a new creation, or a root and branch change. If we don't learn to discriminate between the limits of both reform and revolution then it is possible we will be in conflict with the coming age.
• When I see the throng of devotees in temples and places of pilgrimage, all oblivious to the climate or the jostling of the crowd, immersed in the intensity of

The Jains through Time
their prayer or their chanting, I am led to believe these people must be the great heroes of our religion. However, when I see these same people being deceitful and cruel at home and in the workplace, then I just shudder. I believe that these are the people who have brought about the world's apathy towards religion and spread hatred and contempt for it throughout society. It is as clear as daylight that as long as religion is not practised as part of everyday life, then all this worship in temples and mosques and pilgrimage sites will remain an empty ritual. Only when religion is established as an active force in daily life is God truly worshipped.
• Life's development is in ebb and flow. You may have seen how a village pond collects waters from here and there and then remains stagnant. There is no movement and no flow. What is the future of a pond like this? To be fouled up, stagnant, breed countless flies, become the home for all sorts of filth, spread diseases and, ultimately, to be depleted of everything and eventually vanish - such is its destiny. The same applies

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to life. Our life should be like a swift- selves of those around you and living with flowing stream. Stand on the banks of any all on a basis of friendship and brotherhood. such stream and the purity and brilliance of its waters will impress you. Because it flows . To realise the ultimate truth, you have to swiftly, it is constantly changing and taking have a thirst for it. Truth cannot be found on new forms. Movement is life and life is until this thirst is awakened in you. After movement. It is not like an inert substance having knocked on the doors of many that will stand in one place without gurus, a wandering aspirant found that not moving. That which stops developing stops one of them was yet past thinking in terms existing, whether it be an individual or a of heaven and hell, or of attaining an exalted whole society. Each day brings renewed life position in the 'next-world. Finally he to those who get things moving. We must knocked on the door of a guru who had move forward in every moment of our lives. come to the realisation of the truth. From
inside the house he heard the question, • It is true that as an individual you are a “Who are you?" The searcher replied, "It is single and separate entity but as part of a to find the answer to that question that I family, a society, a nation or the world, your have worn out my shoes visiting countless existence is vast and imposing. Your gurus till finally I have come to you!" On thoughts and feelings, deeds and reflections noting the man's real thirst for the truth, the are without limits. The ideals of Tirthankar guru showed him the path of true Mahavir, as well as those of Indian culture knowledge. Without the key of the thirst for in general, are that we should not restrict knowledge, the padlock of ignorance ourselves to our own interests; we should remains locked, and no ray of light can think of the welfare of all. To help each penetrate the gloom surrounding the soul. other is life's purpose. Religion teaches us Thirst for knowledge is a prerequisite for that all life is one. Religion lies in reuniting gaining the truth. scattered humanity, awakening the inner

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• Ahimsa in vritti means the uninterrupted good. Therefore we too have given up flow of ahimsa from the depths of one's doing good." Then I say, “As the others have inner being, One who has an attitude of not yet put a limit on their doing evil, why ahimsa from within can never hurt, distress do you put a limit on your doing good? If or kill anyone or anything. This means that evil can be without limits, the same must when our inner-being is suffused with hold true for good.” In actual fact evil does ahimsa the espousal of himsa ceases to exist. have limits but goodness knows no bounds! This assimilation of ahimsa is not for the sake of gaining heaven, securing prestige Time is eternally fresh because it moves and comfort in society or for the family. forward every moment; every instant One whose consciousness is imbued with something new appears. Man, however, stays ahimsa simply cannot commit a violent or as he is; he seems reluctant to move forward. harmful act, even if he forfeits his life in the This is what is called going towards death. process. For him ahimsa has become part of On the contrary, life means going onwards his nature. 'I should love my enemies, no together with Time. There should not be longer needs to remain a principle for him; the slightest gap between life and Time. This it has actually been realised as he has no involves being able to catch the fleeting enemieseleft. He does not need to say that moment, an ability given only to a few we should all love one another because he enlightened individuals. One who lets Time has nothing but love for others within him. slip by, allows death to take over. Only when This is ahimsa in vritti in its all-pervading the individual keeps pace with Time does and eternal form.
he realise what life is.
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• You say, “How long should we continue doing good for others? Kindness too has its limits. For our part we go on helping people, but they keep on returning evil for
. From time to time situations arise in life that appear small and insignificant, but in reality they are very important. People should be careful to examine events

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properly. There is no individual who is worthless or insignificant in the entire universe. Things may seem petty but pettiness is only perceived, not real. The person who appears ordinary and less effective in doing things today, may turn out to be of use to others and even extraordinary
tomorrow. Don't neglect anyone or treat them with contempt. Be affectionate and helpful to as many people as you can. It is possible that a small service performed by you today might be a big help to others and what is more, it might turn out to be an important event in years to come.
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A student of geography once said to me that the ocean had needlessly occupied many of the spaces of the earth. 'The ocean's water is salty,' he said, 'not useful for drinking, nor for irrigation; the ocean is nothing more than a source of salt.'
I said to him, 'Yes, it may be a source of salt, but it is also a source of precious jewels. If a
man works conscientiously with a proper awareness in all his actions, he will surely gain from it. Where does one find such a cache of
pearls? Where is the source of such unique jewels hidden?' It is true that for the common people, the ocean is only a source of salt, but for those who are industrious and do their work with discrimination and courage, the ocean is a source of jewels without peer. This life is like an ocean, which, with laziness and foolishness will simply become as worthless as a sea comprised only of salt. But when vigour and conscientiousness are applied, this very ocean becomes a source of gems, a treasure trove of incomparable jewels.

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Sometimes thoughtful and intelligent people pose the question: What is religion? Is it an organisation or a spiritual quest? I would say that once religion begins to organise, it starts
taking on the form of different sects. These can no doubt help us a little in everyday life;
they are, however, of no use to us for our inner development. Religion is the awakening
of the soul; it fills life with light. It is not possible to get lost when following the path of true religion. Sectarianism is the opiate of the masses and the exploiter of crowds. To follow religion truly, it is necessary to have a clear
conscience and keep your own counsel.

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In life we always need some means of discriminating between good and bad in what we do and what we plan to do. Some say a particular action is good, while others call it bad. What measures can we take to decide between good and evil? There are as many opinions about this, as there are mouths to voice them. Ultimately everyone will have to agree on a common yardstick - the action that helps in elevating life to some higher purpose is good, and that which makes it mean and
base is bad.
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A Tribute
lain Education International
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Twenty-five years have passed since the foundations of Veerayatan were first laid in the holy land of Rajgir so sacred to the Tirthankars. The story of its development is one of courage, endurance and unrelenting effort that cannot be expressed in words alone. It is impossible to do justice to, or even properly thank, all the enthusiastic volunteers involved in the endeavour. A modest attempt, however, has been made in the following pages to highlight how such a grand project, one that will endure through the ages, was brought into being in present-day Bihar.
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ur story begins on Sharad Purnima night in 1962. Rajgir and its surroundings were enveloped in the dazzling light of the moon. Visible on the summit of the Vaibhargiri Hills, and magnificent as the Himalayas, sat the motionless figure of a sage deep in meditation. Nothing disturbed him - dust storms or cloudbursts, heat or cold. At one with the birds and beasts of the forests, his gaze remained fixed upon the piece of land that once had seen Tirthankar Mahavir's samavasarana. Images from the past unfolded on his inner eye and waves of joy engulfed him as he was taken back in time to the glories of Magadh. Then the present intruded, and as Bihar's troubled horizons came back into focus, the mighty sage bowed his head in shame.
The conflict between the past and the present caused the great sage unbearable pain. One question haunted him: Who was responsible for the failure to observe Tirthankar Mahavir's teachings in this the land of his origin? He pondered the question over and over again, and then like spring water bursting forth in a clear stream, the answer came to him. He had a vision of seeing the miracle of Mahavir's compassion reawakened in the hearts of mankind. He was convinced that if we were his successors, the work of spreading Tirthankar Mahavir's teachings was the responsibility of us all. It was up to us to take his message of love, compassion, and non-violence to the four corners of the universe.

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The great sage who had seen this divine of non-violence in a positive way. vision was Pujya Gurudev Shri Amar Muniji Maharaj, under whose guiding light Three decades ago it was considered a the mammoth task of incorporating crime to break with tradition or dream traditional truths and values with the needs about the sort of change envisaged by of a fast-changing society began. It was his Sadhvi Shri Chandana Shriji (consecrated as revolutionary insight and understanding of Acharya Shri Chandana Shriji in 1987). But the implications of this vision that finally she challenged the traditionalists and brought about its realisation.
awakened them to the needs of the times.
Her endless questions left them hopelessly At the same time another great soul was confused. She would ask; experiencing the need to revitalise religious Should the city-dwelling sadhu of today values in accordance with a rapidly follow the rules laid down by the forestmodernising society. She was not only a dwelling ascetics of ancient times? fount of knowledge, but also a person of • Why are the numbers of Jains decreasing great holiness. Truly enlightened, this instead of increasing? awakened soul - the embodiment of • Which is more important, following foresight, intelligence, divine radiance and tradition or following Mahavir? other uncommon talents - saw in the depths of the infinite ocean a vision similar to that these pointed questions dismayed the of the sage on the mountain. After she had traditionalists who, unable to answer them, studied the original thoughts of the great resorted to criticism in retaliation. They Tirthankars, she realised that certain maintained that they could not deviate from traditions had lost their spirituality. She had the traditions laid down by their ancestors. the courage to set aside the shackles of "Tradition alone is our religion; in tradition hidebound tradition. Her dream was to rests our honour, our welfare and our propagate Tirthankar Mahavir's philosophy security," they said.

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Sadhvishri spoke out against such narrow way to realise a dream. The common theme perceptions. "I do not want praise or of their vision was to bring about the adulation for myself. I only want to serve relevant changes in society, and the meeting Mahavir and follow his doctrine of non- of this extraordinary guru with his violence," she said. In the face of her skilful astonishing disciple meant that two dreams arguments, senseless rituals lost their lustre became one reality. It was this radiance of the soul, called 'teja' in Sanskrit, that led her to Pujya Gurudev Shri Nandadeep: The Lamp of Bliss Amar Muniji Maharaj, who recognised in In 1970 an assembly was organised in Agra, her a kindred spirit. He was like a sculptor city of the Taj Mahal, to mark the who could imbue stone with life. The anniversary of Tirthankar Parshvanath's childlike simplicity of his face reflected the birth. At this assembly, graced by Jain conquest of all passions. His limitless Acharya Shri Prithvi Chandraji Maharaj, compassion for all living beings naturally Pujya Gurudev Upadhyaya Shri Amar attracted everyone to him and they were Muniji Maharaj proclaimed: "The 25th struck by the purity of his consciousness centenary of Tirthankar Mahavir's His deep and sonorous voice touched the attainment of nirvana is indeed an hearts of his listeners, and his serene and auspicious occasion. To commemorate this authoritative presence filled his disciples great event a Nandadeep (lamp of bliss) with tremendous energy. His dazzling should be lit in the holy land of Rajgir, intellect, positive outlook and spiritual where Tirthankar Mahavir spent fourteen of power introduced a fresh way of looking at his chaturmas. The light of this lamp will religion and took Jainism to new heights. shine through the ages and spread the
message of compassion to everyone." Both these great visionaries, Maharshi Amar Muniji Maharaj and Sadhvi Shri Chandana As Amar Muniji's voice reverberated Shriji, were determined each in their own through the assembly hall, it awoke

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answering echoes in the minds of his devout Some people present scoffed at Sadhvishri, listeners. As the audience sat spellbound, claiming that promises were easier made Sadhvishri was inspired. She stood up full of than kept. Anyone can talk, they said, but courage and enthusiasm and in a soft voice few have the courage and resolution to steely with resolve, addressed her guru : carry out such a visionary scheme. "Pujya Gurudev, I present myself to you! Give me your blessing so that I may In the midst of all this scepticism Sadhvishri undertake this great task and accomplish it remained undaunted, and Gurudev watched successfully".
her resolve with delight and approval. In the
age-old gesture of the sages, Gurudev, seated The entire assemblage craned their necks to majestically on his simple wooden ceremonial look at her. Everyone present was as seat, raised his hand and joyfully bestowed his immobile as a figure in a painting. They blessing. Pujya Shri Prithvi Chandraji were incapable of speech, and gaping with Maharaj, Shri Akhilesh Muniji Maharaj, amazement, they stared at her as if she were a goddess. They began to ask themselves whether a sadhvi should really brave the wild jungle on her own. Was it proper for a Jain sadhvi to venture among rebellious tribes in an area which was not even inhabited by anyone from the Jain community? Who would be interested in religious sermons in an area where people Shri Rambha Kunwarji Maharaj and did not have a crumb to eat, or enough Gurumata Shri Sumati Kunwarji Maharaj clothing to wear or a roof to shelter under? immediately then showered Sadhvishri with After all, however holy a soul might be, the their blessings, marking the beginning of a body needs sustenance.
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given to the project for the setting up of the said Nandadeep in the holy land of Rajgir. The name combines the epithet Veer (hero) from Mahavir's name, with the Sanskrit word Ayatan which signifies samavasarana (where all beings are afforded equal protection). The name 'Veerayatan therefore, literally means the land of Tirthankar Mahavir', but the wider implications of the word make it the land where truth and non-violence prevail.
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It was at this historic spot Rajgir that Tirthankar Muni Suvrat Swami's four kalyanaks (auspicious moments) took place. This is the holy place where, casting aside their great wealth - the extent of which had astonished even King Shrenik - Dhanna and Shalibhadra dedicated themselves to Tirthankar Mahavir. It is said that they crossed over the ocean of life and death' in the ship of the Jain religion with Tirthankar Mahavir at the helm. This holy land is also witness to the dreams and fantasies of little Atimukta who, by sailing a paper boat on the water, sailed his own voyage of life and death and liberated himself. Here every
Naming the Nandadeep In 1971, during the auspicious celebrations for the birthday of Tirthankar Mahavir, the highly symbolic name of 'Veerayatan' was

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stone tells the story of some great sage Padma Chandji - also pledged their support. whose very presence made it a sacred spot. As soon as plans for Veerayatan were made Every speck of dust here has been purified public, Gurudev was inundated with many by the touch of the Tirthankars' holy feet petitions from numerous towns and cities. and this hallowed ground has also had the Some requests were related to the honour of hosting Tirthankar Mahavir's implementation of their own plans for fourteen chaturmas.
celebrating the centenary, while others
entertained the hope that Veerayatan would Soon after the name Veerayatan had been be built in their town or city. announced, a proposed outline for the implementation of this adventurous project The seeds of the Veerayatan project, which was also unveiled. Discussions took place had been planted in Gurudev's mind in every day amongst those who sat at the feet 1962, finally sprouted in 1970. On the of Pujya Gurudev. Plans were soon occasion of the twenty fifth centenary of committed to paper. At the naming Tirthankar Mahavir's nirvana in 1973, ceremony, Shri Khelshankarbhai Durlabhji Sadhvishri gave the final touches to the of Jaipur came to see Gurudev. Inspired by project and began preparations to bring it to the celebrations about to be held for the full flower. twenty fifth centenary of Tirthankar Mahavir's nirvana, and motivated by Sadhvishri Chandana Shriji's assault upon Sadhvishri's piety and dedication, he paid centuries of hidebound tradition was not homage to Gurudev by giving a donation viewed with approval by the community for the new project with such enthusiasm and adverse reactions might have resulted that waves of admiration ran through the had not her scholarship and superior entire community. Other devotees of knowledge struck people with awe. Due to Gurudev - Sushravak Seth Achal Singhji of her charismatic personality, invitations for Agra, Mayor Shri Kalyandasji, and Shri her to spend chaturmas began to arrive from

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many parts of the country. At that time chairman), Shri Naginbhai Shah, Shri Pujya Gurudev was immersed in the bliss of Rasikbhai Shah, Shri Chotelal Gandhi and service to Dadaguru Shri Prithvi Chandraji Shri Durlabhji Khara - Sadhvishri, Maharaj. His chaturmas for 1971 and 1972 accompanied by other sadhvijis, left Agra for were scheduled to be in Agra. As it was Calcutta with Veerayatan's mission firmly in closer to Bihar and more favourable for her sights. putting in motion the plans of Veerayatan, Pujya Gurudev selected Calcutta as the She was fortunate to have with her in this place for Sadhvishri's chaturmas. Rajgir had group, her gurus Shri Sumati Kunwarji by now been confirmed as the site for Maharaj and Tapomurti Pujya Shri Rambha Veerayatan. Gurudev said, his voice resonant Kunwarji Maharaj, who had always regarded with conviction, “Mahavir will be Sadhvishri Chandanaji as their spiritual commemorated in the place he himself has daughter. They spent the journey bestowing hallowed, the spot sanctified by his birth and upon their disciple the power to successfully nirvana."
carry out her mission. They also offered
prayers to ward off any danger or stumbling The Indian Government fixed the duration blocks on the way to Bihar. These two of the centenary year of Mahavir's nirvana saintly beings and the other sadhvijis gave from 13th November 1973 - the festival of up all their comforts and walked 20 miles a Diwali - to the Diwali of the following year. day with Sadhvishri Chandana Shriji. There were just two years left to implement the Veerayatan project. The great honour of First Entry into Bihar hosting Sadhvishri's chaturmas for both these This was Sadhvishri's first entrance into the years fell to the city of Calcutta. In 1971 at state of Bihar. Taking to heart the words of the courteous invitation of all the members Gurudev, she proceeded first to Rajgir. In of the Calcutta Association - Shri the course of her journey she climbed to Keshubhai Khanderiya (Veerayatan's first the summit of Vaibhargiri and was

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immediately gripped by a sensation of deeply. She felt like a daughter who had wonder, as if every atom of her body had returned to her father's house only to find become fully alive for the first time. Every that everyone had forgotten who she was. fibre of her being seemed to be saying Sadhvishri went quiet and tried to fathom something; seemed to be trying to indicate the depth of the question. As she went something to her, inviting her to do deeper and deeper into it, she realised that something. That magical moment made an these people had completely forgotten indelible impression on her mind, and about their past. Still in a state of sealed within her being a spectrum of introspection, she pictured the ancestors of indescribable experiences.
this tribe sitting calmly, meditatively, in a
serene posture, listening to the preaching of On her return, however, an incident a Tirthankar in a samavasarana. As Sadhvishri occurred which, though small, had a continued her descent, she determined to dramatic influence on Sadhvishri, and only bring back their forgotten memories and served to strengthen her resolve. As she was restore this precious vision once again to coming down from the mountain, her them. thoughts still crossing the high peaks, she saw a group of tribal woodcutters going up From Bihar to Calcutta in the opposite direction, collecting dry Deeply moved by her experiences in sticks and leaves in their baskets. When they Rajgir, Sadhvishri's desire to build caught sight of her strange attire, they were Veerayatan was strengthened, and she set off startled and stood to one side. As Sadhvishri for Calcutta with renewed vigour. She was drew nearer, on her progress down the welcomed there by the former Chief mountain, one of them blurted out, "Who Minister of Bengal, Shri Vijay Singhji are you people?"
Nahar, who was greatly impressed by her
warm personality. She completed her It was an ordinary question but it hurt her chaturmas at Badabazar in Howrah, where,

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despite her revolutionary ideas, even the institution in such a remote and backward traditionally conservative Jain community area. Some people even dismissed the whole was touched by her purity, gentle project as a mere flight of fancy, unworthy disposition, and profound knowledge. of serious consideration. Critics
notwithstanding, Sadhvishri's qualities of Though Sadhvishri was in Calcutta with grit, patience and commitment, together her disciples, her heart was in Rajgir. Day with the strength drawn from the purity of and night she thought about Veerayatan. her inspiration, kept her on course. She was Whenever the occasion presented itself, she a constant source of energy and enthusiasm. would eloquently express in her talks the She never despaired and never let anyone plans for it. In Agra meanwhile, Pujya else get downhearted. Gurudev and his disciples were also engrossed in propagating ideas for Sadhvishri now made simple threeVeerayatan. He spoke and wrote dimensional models representing the story inspirationally about this great event. Every of Tirthankar Mahavir's life. In the same way issue of the Shri Amar Bharati Patrika carried that a mother might use the reflection of updates on the project. One of his disciples, the moon in a jar of water to explain the Pujya Samadarshiji Maharaj, kept collecting real moon to an innocent child, even so material and writing articles about Sadhvishri, by presenting models of the Veerayatan.
future shape of Veerayatan, began to educate
people in this regard. The Initial Stages of Veerayatan Sadhvishri felt that people were not able to While she was in Calcutta, she laid the understand the vision behind Veerayatan. foundations for a more stimulating and Even if some of them did, it was only to interactive format of religious education for raise doubts about the feasibility or young people by organising quizzes, advisability of setting up such an important elocution classes, debates and a variety of

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other absorbing and inspiring activities. She introduced them to a greater spiritual awareness whilst helping to raise their self confidence. She organised a Veerayatan Children's Committee - Veerayatan Bal Parishad, and a group of girls called
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from Prakrit into Hindi, of the Uttaradhyayan-Sutra, one of the most important Jain scriptures - a translation still read and respected by scholars today. This
was proof positive of her extraordinary Veerayatan Balika Parishad, and entrusted tenacity - work like this could only be them with the solemn task of raising accomplished by a spiritually enlightened awareness on issues concerning Veerayatan. person. She sent taskforces to different provinces to spread the word
Acquisition of Land
Sadhvishri always completes any task she In 1972 she completed her chaturmas in the sets out to do. Sometimes her perseverance suburb of Bhavanipur in Calcutta. Whilst is mistaken for stubbornness. Plans for she was there, it took her only thirty-five Veerayatan, that had begun as a tiny seed days to complete a remarkable translation, planted in her mind, were now growing,

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blossoming and coming to fruition. She set security forces. Sadhvishri's heart, however, about mobilising the Jain community in was set on a spot more intimately connected Calcutta to acquire land in Rajgir. When with Tirthankar Mahavir's presence. It was the Veerayatan project was first mooted, also the spot that Pujya Gurudev had seen governments, corporate foundations and in his vision on Vaibhargiri. Sadhvishri, community organisations of various states therefore, emphasised the need to acquire had lobbied energetically to have it located land in the northern foothills of the in their own region. Shri Kedar Pandey, Vaibhargiri range. She was also drawn to the former Chief Minister of Bihar, Shri area because of the experience she had had Bhishma Narayan Singh, Shri Bindeshwari there. Dubey and Shri Surendra Prasad 'Tarun' approached Gurudev and made an offer of On the instructions of Sadhvishri, the 30 acres of land in the neighbourhood of honourable members of the Calcutta
community, Shri Naginbhai Shah, Chotubhai Gandhi, Keshubhai Khanderia, Rasikbhai Shah and Durlabhjibhai Khara went to Rajgir. Discussions were held with local residents regarding the acquisition of
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Rajgir's Panditpur village. The land in question had access to roads, water, and

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land. Land was both cheap and easy to postponed so that proper preparations could obtain at the time. However, the owner of begin in Rajgir to start the construction the plot that Sadhvishri was keen on work of Veerayatan in the centenary year. acquiring could not be traced. The local The community was reluctant to allow community did not think the area fit to be Sadhvishri to spend her chaturmas in Rajgir occupied by decent people and well- due to the situation' there but finally they wishers advised against its acquisition. had to give in to her decision to go. Frustrated and confused, the members of the committee withdrew to consider their Ignoring all the discomforts and coping options. They were tired so they went uncomplainingly with the lack of proper bathing at a Kund (hot spring), a famous facilities, Sadhvishri and her group of tourist attraction in Rajgir. By strange sadhvis reached Rajgir on 11th July 1973 to coincidence the owner of that highly reawaken the memory of Tirthankar desirable plot of land was visiting the Kund Mahavir there. The place and people were at the same time. On hearing that some unfamiliar to her, she was not there at the people from Calcutta wanted to buy his invitation of a devout community, neither land, he quickly finished bathing and went did she have access to the most basic to meet them. Cordial relations were amenities, nevertheless this brave daughter established and negotiations started and of Tirthankar Mahavir resolutely settled in soon he was persuaded to sell. Once the that holy land. land was acquired the members of the Calcutta community returned to Sadhvishri The first chaturmas of Rajgir was spent at in triumph.
the Shvetambar Kothi - a place two
kilometers from the site of Veerayatan - Settling into Rajgir
where the manager Shri Jayanti Lal Jain was Sadhvishri's chaturmas for 1973 was honoured to be of service to her. Despite scheduled to be in Jamshedpur. It had to be the distances involved, Pujya Gurudev was

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aware of every stage of the development of is indeed one of surpassing beauty. It marks Veerayatan and blessed every step of the the dawning of a new age. Only someone undertaking. From the very beginning of with far-seeing ideas like yourself is capable the chaturmas the great task of infusing new of accomplishing such a holy task!" life into an ancient tradition began. Every However, these were mere words; they were day Sadhvishri, with her group of sadhvis, not backed up by any action, and time was travelled to the site chosen for Veerayatan in running out for the project. the foothills of Vaibhargiri and paid homage to the memory of the shining souls who The autumn of the centenary year 1973 had gained nirvana in that sacred place. At arrived. It was also Gurudev's birthday, but the same time the work of raising the there was not enough money to celebrate consciousness of the locals began on the the event. Sadhvishri was still thinking lands of Veerayatan. The games of the naked about what could be done, when one little urchins in the area included teasing morning she woke up to find Rs. 500/- on little birds, and killing the fish they found in the floor in her room. No one could say the dirty water of ditches as well as in the where the money had come from. It seemed purer waters of ponds and lakes. Part of that providence had made it possible to Sadhvishrt's daily routine was to teach them celebrate Gurudev's birthday. Sadhvishri the lessons of love, kindness and decided to use the money to distribute the compassion.
guru's prasad. That day Shri Devraj Mehta
came to seek an audience with Sadhvishri. Laying the Foundation Stone
With his generous contribution and with Each day before her trip to the Veerayatan the help of the managers of both the site, Sadhvishri would address the pilgrims Digambar and Shvetambar Kothis, staying at the Kothis, explaining the Gurudev's birthday was celebrated for the significance of the project. They were often first time in the holy land of the moved by her words and said, "The concept samavasarana. Though this sacred land still

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lacked a source of water and proper roads, rooms available for Sadhvishri and her hundreds of people received and ate sweet disciples, so that they could complete their foods there and proclaimed a victory for chaturmas. She followed the same daily Mahavir.
routine as in her previous chaturmas and
continued to work on the Veerayatan On this great occasion of Gurudev's project. Each morning she would set out for birthday, people saw the beginnings of the the site of Veerayatan to oversee its charitable works that would soon become development, before returning to Rajgir in the hallmark of Veerayatan. They were the evening. Not even the changing seasons overwhelmed and, with this 'sweet' morsel, could affect her progress. The scorching sun the sweet name of Veerayatan reached and the baked earth witnessed the miracle everyone's heart. It seemed as if Veerayatan's of the determined pace and unflagging foundations had been laid, not with bricks strength of her lotus-like feet, and winter and mortar, but with joy and giving. itself seemed to thaw in the presence of her
glittering soul. The 25th centenary year of Tirthankar Mahavir's nirvana came to an end with the Welfare Work Diwali festivities of 1974. Large crowds of Welfare programmes now began at the pilgrims were expected in Rajgir as they Veerayatan site. The two devotees of would be visiting the hallowed spot of Sadhvishri, Shobhna Kumari (now Sadhvi Pavapuri from here on the last day of the Shubhamji) and Vimal Kumari (now Sadhvi nirvana year. Both the Digambar and Vibhaji), carried on these programmes with Shvetambar Kothis were busy making great dedication. They took delight in preparations for the day. Accommodation teaching the local children every day. They was a problem, but even during this busy would bathe them, comb their hair and period, the generous manager of the keep them clean while teaching them moral Digambar Kothi, Shri Nem Kumarji, made and religious songs. They put their hearts

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into their work, because one of the lines horror of the storm, nor the battering of the from Gurudev's poetry - jo karna so achchha banyan tree deterred the divine souls from karna - 'whatever you do in your life, do their mission, and next day Surya, the sun good', was echoing in their minds.
god, saw them making their way back along
the same storm-littered path. One day these pious women were returning to Rajgir from the site of Veerayatan as the The plans for Veerayatan were progressing sun was setting. Suddenly the sky darkened gradually. Construction work was about to and stormy gusts of wind began to blow, begin, but lack of water was proving an Gurumata Shri Sumati Kunwarji continued obstacle. Preparations were made to sink to advance, instilling courage and fortitude wells despite the surveyors' claim that there in the others. But the worst was yet to was no water anywhere on the site. How come. Thoroughly drenched and buffeted could this land that had so much faith from all sides by the storm, the sadhvis had invested in it, run dry? Sadhvishri was reached the great banyan tree that stands at unperturbed. She turned to the Vaibhargiri, the entrance to Rajgir, when they were bathed in radiant light, then bending down, blinded by a dazzling light. A thunderbolt she touched the land - it was to the north tearing through the sky had chosen just that west of the range - and with utter certainty moment to crash into the tree. By bearing said, “The well will be right here." Taking the full brunt of the attack and ensuring that her word as a command, the devoted the sadhvis were unhurt, the tree seemed to disciples and volunteers Shri Uttam be saying, "It is yours to perform much Chandbhai Panchamiya, Shri Keshavbhai holier deeds than I, therefore may you live Khanderiya and Veerayatan's manager, blissfully for a hundred years!" With its Madan Singhji Nahar performed the ritual branches extended as if in benediction, the for the formal worship of the land. The great tree, that had sheltered many workers immediately started digging a well generations, sank into the earth. Neither the at this consecrated spot. They had only dug

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down about five feet, when water began to who had come out to find Sadhvishri seep through into the hole. As the well got Chandanaji and to protect the other sadhvis. deeper, so did the problem of paying the This outrage against such a holy person workers' wages. There was no money for revealed the utter ruthlessness and them, but Sadhvishri, a woman of fiendishness of the dacoits. After this awful tremendous faith, believed that everything experience, the sadhvis were left with no would be settled by some means or other change of clothing, nor any food other than She sustained the work at a steady pace. a khichari of red wheat. But the holy Ganges
of their enthusiasm, instead of drying up, The Path of Heroes is a Path of flowed yet faster, and the inner Gangotri Thorns
glacier of their commitment remained as Though the path was thorny, the ground pure as ever. uneven, and the days ahead difficult, Sadhvishri never tired, forging ahead at When they heard about the disaster, many every stage. At eleven o'clock on the night of the devotees gathered round and cried of 11 April 1974, the group of sadhvis was out, "Abandon Rajgir!" At that time attacked by a band of dacoits. Breaking Gurudev was in Benares on his way to down the door of the women's residence, Rajgir. He heard the news of the calamity these cloaked and hooded men, some that had befallen the sadhvis. His heart full wielding guns and some carrying heavy of compassion, he immediately sent a letter sticks, entered with fearsome shouts and to Sadhvishri with a disciple. It said, "Leave carried off every single moveable object. Rajgir. We will choose some other place." They forced the sadhvis to hand over the Sadhvishri replied to the Gurudev's keys to the office safe and cleared that out as message, “Pujya Gurudev, you know that well. As they left the house, these violent your every word is my command! But a men beat that model of gentleness, decision once made cannot be altered. Gurumata Shri Sumati Kunwarji Maharaj, Whatever has begun here with your blessing

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cannot be brought to a halt now."
Eye Treatment In her solitary moments of meditation at the holy spot of the samavasarana, and whilst
would be performed at the first eye camp on the Veerayatan site. Obstacles now arose, yawning like hideous mouths about to swallow up all her efforts, but Sadhvishri remained steadfast. Every setback awoke new strengths in her
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The already sparsely populated area was
further denuded of people in the summer talking with the local people about their when the fierce rays of the sun scorched the problems, Sadhvishri realised that the most earth. On one such day a jeep appeared on common diseases in the area were those the horizon. Some government officials affecting the eyes. Providing cures for eye were returning home after completing a ailments thus became her highest priority. survey up-country. From afar they saw a An important part of the programme of white-robed figure. They thought it was the commemorative activities for the nirvana goddess of the forest. They were intrigued. centenary became the opening of an eye What manner of being was this? Had it camp. In the autumn of 1974, on Gurudev's emerged from the earth or descended from birthday, it was decided that 250 operations the sky? Full of wonder, they turned the

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jeep in the direction of the figure. Curiosity In spite of his own illness, Shri Uttam conquered the heat and they even forgot Chandbhai Panchamiya of Calcutta came their burning thirst. As the vehicle down to this isolated place and spent day approached her, Sadhvishri greeted them and night ministering to the patients. courteously. The officials alighted from their Kumari Nirmala Gandhi, a very devoted jeep and bowed respectfully.
disciple of Sadhvishri's, also performed
remarkable services at this camp. Through Graciously blessing them, Sadhvishri the tireless efforts of the devotees, two enquired why they were still working in the hundred and fifty patients testified to the intense heat. The senior official replied, “I success of the camp by recovering their wanted to ask you the very same question". sight. Once again this 'land of inner light' In a moment the initial barriers of reserve delighted in bestowing sight. Since that first fell away and an atmosphere of mutual successful eye-camp the volunteers at understanding was established. As they sat at Veerayatan have been continuously engaged Sadhvishri's feet in the delicate shade of a in this work. jujube tree, the government officers were told about the plans for Veerayatan. In Construction Work Begins Sadhvishri's inner radiance they glimpsed Sadhvi Shri Yashaji, a model of devoted the presence of the divine and resolved to service, was like a shadow to Sadhvi Shri collaborate fully in the welfare activities of Chandanaji and kept pace with her in her Veerayatan. Among the officials was the daily round. She would come with Director of the Public Works Division, Shri Sadhvishri to the Veerayatan site every day. Kalal Sahib, who pledged his help. True to Sadhvi Yashaji applied herself to the task of his word, he had a pipeline connected to the construction and started to build a kutiya site of Veerayatan on the very eve of the small hut) there with an idea that one day opening of the eye camp, thus resolving the the peerless yogi (seer) Pujya Gurudev could longstanding water problem.
rest in it after he had been sitting and

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meditating on rocks and hard ground. But stronger than constructive power is destructive energy. No sooner was she putting up the walls during the day than at night mischievous people took pleasure in pulling them down. This sequence of construction and destruction went on for some time.
But like Sadhvishri, Shri Yashaji was not one to admit defeat, and somehow or other the kutiya was finally completed, earning her the distinction of being declared an architect. Since then at least 60 buildings at Veerayatan testify to her excellence in this field. Without exaggeration she could well be called the Vishvakarma, or 'Celestial Architect' of Veerayatan
Along with the kutiya, another small hut was put up for the night-watchmen and caretakers of the site. Sadhvishri sometimes used this to relax in. One night whilst Sadhvishri was resting there with her Gurumata, a sudden violent gale hit the structure with such force that the entire thatch was stripped away and the main roof

The Jains through Time
beam came crashing down upon them. When this happened, the watchmen were in an agony of uncertainty as to what to do. In a state of fear and trepidation they began to shout. Sadhvishri called out to them and assured them calmly, "Alkhanandan, do not worry, we are perfectly all right. We are trying to get out at the north end. You two try to lift the roof on that side." A few hours later, as a result of the men's hard work, Sadhvishri with her Gurumata emerged unharmed.
During this period, along with the construction of Veerayatan, an institute called Jain Bhavan was set up in Rajgir town in memory of the saintly Shri Jagjivanji Maharaj. It was built through the inspiration of Gurumata Sadhvishri Sumati Kunwarji Maharaj. Pujya Shri Jagjivanji Maharaj was very close to Gurudev's heart and their two souls were in perfect harmony. For a long time they had toured the east of India together, giving talks along the way. After thirty five days of Santhara - fasting unto death this great ascetic and seer had been liberated from his body in the valley of

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Udayagiri - the third in the range of Rajgir's mountains. The building of the Jain Bhavan was an act whereby the Jain communities of East India commemorated this great sage. This Jain Bhavan is known as "Purva Bharat. It is a fitting monument to the austere life lived by Shri Jagjivanji Maharaj
down mercilessly and the road was strewn with thorns and sharp pebbles. Everyone was tired and uncomfortable. To lighten the atmosphere, Pandit Shri Vijay Muniji Maharaj said to Sadhvishri, "Tai Maharaj
affectionate form of address for elder sister in Marathi), build Veerayatan as and when you can, but first you have to build a road to it. Look! Gurudev's feet are being lacerated by thorns and the other pilgrims are also suffering."
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The Saint of the Nation, Pujya Gurudev Shri Amar Muniji Maharaj, was nearing Rajgir. He had covered hundreds of miles on foot with his devoted disciples and reached the town on 18th June 1974. His arrival breathed new life and enthusiasm into all the disciples and volunteers.
She replied, "Bhai Maharaj! Gurudev only
One day, Pujya Gurudev, his disciple Pandit Shri Vijay Muniji, and the sadhvis, set off from Rajgir for the Veerayatan site. They came to Venuvan, a garden beloved of the has to say the word and the road will be Buddha, where a fabulous idol of him had built. I was also thinking that a road been erected next to a beautiful pond. Here between Venuvan and Veerayatan would be a they offered their morning prayers and a great boon.” Gurudev then said, “For sermon was delivered by Gurudev. Chandanaji, everything is possible, nothing
is impossible." Taking his word as law, It was summertime, the sun was beating Sadhvishri spoke to the relevant officials

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about the construction of the road and gave orders for a survey to be carried out.
It was agreed that if the boundary wall of Venuvan that adjoined the Circuit House could be moved to a spot 20 feet away, then a straight road through to Veerayatan could be built at little cost. A bulldozer was needed for the task. It was Kumari Nirmala Gandhi, one of Veerayatan's best-loved workers, who arranged for one to be brought. It moved the wall with ease. Now another problem arose. A bridge had to be built over the waters of the Ushnakund, a stream running from a hot spring that brings much needed irrigation to that area. The locals were resistant to change. It brought up all their deep-seated prejudices. But solving problems is second nature to Sadhvishri and she was soon able to overcome their resistance. She opened the floodgates of her own empathy and compassion, and bathed in this 'healing stream', the villagers were soon won over and their fears were completely dissolved. They joyfully assented to her plan and the bridge was built; the road, albeit unpaved,

The Jains through Time
went straight from Rajgir through Venuvan to Veerayatan.
Construction materials for Veerayatan could now be brought in by tractor. Cement had
not yet been procured so the walls were made of a mixture of mud and lime. First priority was given to the construction of a 'Shrut-Sambodhi' to the north and a 'Prernatantra' to the south. Sadhvishri and her group of sadhvis decided to move into Veerayatan and they took up residence in the buildings even before they had been completed. Inadequate security and the lack of amenities did not deter them. They were

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willing to spend the night in a place that said, “Deshpandeji, this is not the work of a most people were afraid to visit even in son but the work of a guru. You cannot daylight. This was a new side to their bulldoze the work of a guru. These bravery. Pilgrims would come to seek a buildings are the dwelling place for blessing and then rush off as soon as they shramans, and since Tirthankar Mahavir was could to get away from this dangerous area, a shraman, we his disciples are shranans too. but Sadhvishri and her sadhvis made their The abode of a shraman is the abode of hard home in this desolate place and stayed there work, so you should not have any objection day and night.
to this construction.” Impressed by the
depth of Gurudev's and Sadhvishri's There were still many obstacles to knowledge and the strength of their overcome. Building work was already under acumen, the Director immediately issued a way when an order from the government, permit for construction to proceed. calling a halt to further construction on the site, was received. Nevertheless, the sun of Pujya Gurudev now came to stay at the Sadhvishri's zest pierced the dark clouds of Shrut-Sambodhi. Surrounded by the four the government order and broke through to walls of this building which was still open to light up the horizon again. Discussions were the sky, he spent most of his day there in held with the Central Government's deep meditation with nothing to trouble Archaeology Bureau. On December 12th him. But at night, he was beset by a 1975, its director, Mr. Deshpande, visited continuous shower of stones thrown by Veerayatan with his colleagues. He had people from outside. Gurudev remained meetings with Pujya Gurudev and impervious. The stones came thick and fast Sadhvishri. In the course of the discussions, and piled up all around him but he was in he said to Sadhvishri, “Even if my son had no way disturbed. This barrage went on for constructed these buildings, I would still months, but it was as if the Vaibhargiri had bulldoze them." Sadhvishri laughed and taken him under its protection and not a

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single stone or pebble touched this extraordinary sage.
Though government permission had been received, Sadhvishri still had to win over the hearts and minds of the local people. It is one thing to construct a building but quite another to 'build up' a man. Sadhvishri's real aim was not only to create concrete structures but also to raise men's consciousness. All her efforts were directed at weaning people off immoral activities and persuading them to take up ethical and worthwhile tasks. Those who were used to stealing and snatching away other people's food and belongings were taught that it is better to earn one's own bread. In this respect they were actually provided with gainful employment. But often such teachings are hard to understand and people did not see their relevance. Not only that, Sadhvishri was seen as an outsider who had to be driven away at all costs, and to achieve this, they played all sorts of dirty tricks on her. One day a group of villagers armed with an assortment of sticks and other makeshift weapons turned up and encircled

The Jains through Time
Sadhvishri and her sadhvis. They hurled threats and insults. They tried to provoke a reaction but Sadhvishri remained a model of patience and tolerance. She signalled for the other sadhvis to remain quiet and the 'war of words' remained a one-sided battle. The very lack of opposition seemed to infuriate the villagers even more. It appeared that at any moment blows from the sticks being brandished by them would fall on the heads of these defenceless women. But the tranquillity of the sadhvis was so powerful and their faces so filled. with compassion that the attackers slowly lost sight of their purpose and began to doubt their actions. Their spirits tamed, they became calm and peaceful. It was as if Sadhvishri had absorbed the burning flames of their anger and turned it into sweetness.
"Oh my beloved brother villagers", she said, "sit down with me. I have been wanting to meet you and I am obliged that you have come to me yourselves. Tirthankar Mahavir has left a message that I would like to pass on to you. It is a short message, but an important one. It is about friendliness, about

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befriending others so as to make our own to others and so not harm any living lives happier. Our relationship with you is creature.' Now Sadhvishri is trying to make one of friendship. We are not strangers but this land, once permeated with Tirthankar your friends, let us share each other's joys Mahavir's fearlessness, fearless again. and sorrows and work together to improve our common lot."
Time and again hunters would scour the
area late at night in search of game. This gentle 'shower of sweetness' washed Sadhvishri would track them down, away the villagers' aversion and dissolved confront them, and facing death herself by their anger. Their hearts were touched and standing in front of their vehicles, would they were confident that no harm would attempt to save the innocent animals. At befall them. Sadhvishri had transformed moments like this, the furious hunters discord into concord and a thicket of spears would not hesitate to point their guns at this into a banner of victorious reconciliation, unarmed woman. “Get out of our way if and demonstrated the teachings of you care for your life", they would shout. Tirthankar Mahavir about love and She would stand firm and say, "My brothers! compassion in a most practical way. Her My life is not at issue here, but I am deeply message is a highly relevant one for our concerned about the lives of other time: Don't just 'live and let live', but live creatures. You have it in your power to and help others in living their lives. protect them and grant them fearlessness.
Don't spread death, give them life." Ahimsa Conquers
Sadhvishri's fearlessness always made a It was on this land that Tirthankar Mahavir tremendous impact on the hunters, who proclaimed his message of ahimsa: abhavo were usually intoxicated with their violent pātthivā! tubbham abhayadāyā bhavāhi ya - 'O sport. Her voice sobered them up like a king! I grant you fearlessness, therefore be splash of cold water and they would loosen fearless. Then you too can grant fearlessness the grip on their weapons. These deeds of

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Sadhvishri's were inspired by that model of The number of supporters slowly increased austerity, Tapomurti Shri Rambha Kunwarji as the consequences of one inspired Maharaj and the compassionate Gurumata
individual connecting with another spread Sumati Kunwarji Maharaj. Sadhvishri's
out like the ripples in a pond. The doors of dedicated efforts were crowned with success and gave back to this holy spot its
co-operation opened up one after the other. reputation as the 'home of ahimsa'.
Every day a new chapter was added to the
Veerayatan story. It seemed as if Time itself Gradually devout followers began to be stood still for a while to marvel at attracted to the restored glory of the land Veerayatan's progress before ticking on. and many of them started to arrive at this Every brick used in the construction hallowed spot. The Mayor of Agra, Shri Lala
seemed to cry out, "What am I doing here Kalyandasji, was a true devotee of Pujya
in this jungle?" Sadhvishri's silent answer Gurudev and an industrious voluntary worker. When he was on his way to visit
would be, “Rise up and raise the walls, the Sadhvishri, Dadaguru Shri Prithvi
answer will come of its own accord.” Her Chandraji Maharaj said to him, "Speak your selfless devotion and sacrifice was such that mind, but do as Sadhvishri says." Shri even in their infancy Veerayatan's activities Nanhe Babu of Agra, Calcutta's Shri began to raise paeans of praise in faraway Naginbhai Shah and Chhotubhai Gandhi, places. Another chaturmas took place at together with Jaipur's Shri Sagarmalji Daga
Bhavanipur in Calcutta, in 1977. Veerayatan's have all remained single-minded devotees of
supporters and admirers published a Pujya Gurudev. They had always been conscientious supporters of the institution;
souvenir of Veerayatan to commemorate the they now became leading figures in the hosting of the chaturmas. progress of Veerayatan.

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The Diksha Ceremony
The year 1978 was very important for Veerayatan as three great celebrations were held consecutively on March 8th, 9th and 10th. Two thousand five hundred years ago, on the historical land of Gunashil Park, situated in the foothills of Vaibhargiri, thousands of spiritual aspirants had taken diksha in Mahavir's order. Once again this inspirational renunciation ceremony was being seen in the land of Veerayatan. Many people from different parts of the country were rewarded by this magnificent sight. The fifth anniversary of Veerayatan's foundation was celebrated on March 8th, while March 9th marked the Silver Jubilee of Darshanacharya Sadhvishri Chandanaji's ordination as a sadhvi. On the following day, March 10th, three dikshas were held at Veerayatan. Kumari Vimal and Kumari Shobhna dedicated their lives to the order of Tirthankar Mahavir and became the disciples of Sadhvi Shri Chandanaji Maharaj. The name Sadhvi Vibhaji was conferred on Kumari Vimal, and the name Sadhvi Shubamji was given to Kumari Shobhna. Kumar Dayaram was called
Devapriya Muniji and he became the disciple of Shri Jinesh Muniji.
These holy celebrations of diksha helped to increase awareness of the purity of Veerayatan's objectives in people's minds and deepen their appreciation of its activities. This newly-defined image of Jainism was making Veerayatan a centre of attraction. The development of Veerayatan was thus a step in the renaissance of Jainism in Bihar. More and more eye-camps were held and their success brought trust and respect for Veerayatan from the common people. As the fame of the camps spread, the number of patients coming for treatment increased. This selfless service benefitted people from Bihar and those from far-off states alike.
Foresight
The following incident happened in the winter of 1978, when, as in every year, an eye-camp was held at Veerayatan. Rajendra Singh Surana from Agra, his close family and friends and members of the Agra Mahila Mandal' worked hard at the camp. In

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all, 1,200 operations were carried out. In those days both eyes had to remain bandaged for three days following the operation and patients were housed in tents. The work was carried out not just as a philanthropic gesture but was performed with faith and devotion. Volunteers put their heart and soul, not to mention their monetary resources, into the work. Sadhvishri became engrossed in the activities of the camp. She spent time with both doctors and patients, and helped
instruct the volunteers. During the evening, prayers and discourses were arranged for patients and their carers.

The Jains through Time
On the third night at the camp the volunteers were busy at their work and patients were resting comfortably on beds under canvas. It was a wonderfully peaceful evening. There was no apparent cause for alarm but Sadhvishri's face was showing signs of anxiety. She went to Gurudev and said, "Pujya Gurudev, today my mind is strangely troubled. Everything looks peaceful enough on the surface, but I have a feeling that unless we keep alert and on our guard something unexpected might happen." Gurudev said, "I think you are right. Follow your intuition, and do whatever needs to be done as quickly as possible."
Sadhvishri took only a second to decide, and then sent a message to all the pilgrims to vacate their rooms so that the patients could be moved indoors. She got them to put all their belongings in an empty room and asked them to stay put on the veranda; only patients were allowed in the rooms. People were not very happy with this announcement. It seemed tyrannical, almost 'Hitler-like' to them, but faith does not

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make an 'Aruni' of us all. Actually the anger exposed to the rigours of the storm.
of the pilgrims was quite natural, but Sadhvishri did not have time to explain. "Just do what I tell you," she said. Her manner of dealing with the situation quieted them, and soon a long queue of men and women holding hands with each other, their eyes heavily bandaged, were ushered to safety. Devoted volunteers stood by to help them..
As the last patient was moved into shelter, the weather changed completely and a huge storm approached. Suddenly great gusts of wind blew up, torrential rain sheeted down and enormous hail stones fell. Soon not a trace of the canvas encampment remained. It rained throughout the night. The following day at sunrise tranquillity appeared to have been restored and everything looked clean and fresh again. The people's anger too had disappeared. Even the most hardened sceptic was filled with wonder at the miraculous way in which the patients had been saved. Irreparable damage might have been the result had patients with bandaged eyes been
Thinking ahead, Sadhvishri realised that it would not be possible to hold eye-camps in such circumstances again. She felt that instead of resorting to ad hoc measures to house the patients, a permanent solution to the problem had to be found. She sat at Gurudev's feet and vowed that till a proper hospital was constructed, she would accept only two food items in her meals.
Religious Tours
The objectives of Veerayatan are service to humanity (seva), education (shiksha), and spiritual development (sadhna). These are the founding principles of the institution and their extraordinary combination makes Veerayatan an inspiring organisation. Sadhvishri considered the progress of Veerayatan to be her primary goal but understood the need to awaken religious awareness in other places. With Gurudev's blessing she decided to spend her
chaturmases elsewhere as well.
In 1980, in response to a longstanding

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invitation from the Jain community of Jharia in Bihar, Sadhvishri and her disciples walked all the way (nearly 350 miles) to conduct the chaturmas there. This chaturmas was extremely important for the residents of Jharia, as it gave them the opportunity to listen to thought-provoking talks that raised new issues and opened the doors to further understanding. 'Sumati Mahila Mandal', a women's organisation, and a youth league were set up. Throughout the chaturmas, her words had a tremendous impact on huge crowds of people, both Jain and non-Jain, and they developed a deep love and respect for her.
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In 1984, as the Jain community in Punjab became increasingly uneasy because of an outbreak of terrorist attacks due to sectarian hatred, Sadhvishri sought Gurudev's permission to travel to the region. She was the first sadhvi to support them and calm their fears. Meanwhile, the Jain community in the rest of the country was making arrangements for the evacuation of the sadhus and sadhvis from Punjab. Many families were simply fleeing the area, leaving
all their possessions behind. Amidst all this chaos, Sadhvishri arrived there and said, "Ahimsa does not mean fleeing in fear, it means standing firm. Ahimsa does not teach cowardice; it teaches courage. Ahimsa is the way of the great hero Mahavir." She went to the Golden Temple and courageously preached the gospel of friendship and nonviolence. This act of hers gave people strength and fortitude to confront the situation with their heads held high.

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Shri Brahmi Kala Mandiram:
Here you can experience something of the The Museum
lives of those who have blazed a trail for us. Through her religious tours Sadhvishri was The display appeals to the aesthetic sense of spreading her Guru's groundbreaking ideas the onlooker and evokes an instinctive far and wide. During the course of her feeling of reverence. The exhibition could in travels she noticed that the practice of fact be called a "library', where without any religion had become empty and moribund. distinction of gender, race, age or literacy, There was no growth, no expansion; ritual was everything. If the new generation were to learn about their religion, it would need to be instilled in them in an inspiring and attractive way. It ought to be stimulating intellectually and enlightening spiritually. One of the most effective methods of winning over the younger generation might be to use works of art in the teaching of religious principles. So with her wonderful range of artistic talents, Sadhvishri designed and built a magnificent museum called the 'Shri Brahmi Kala Mandiram', where inspiring exhibits present stories containing a spiritual message.
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This method of teaching through miniature tableaux and other works of art has proved very successful. It offers an easy and enjoyable introduction to history, culture and religion.

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knowledge is easily accessible to all.
she is released from such constraints in her
aesthetic creations. Viewing this Brahmi Kala Mandiram, visitors spontaneously murmur words of Shri Brahmi Kala Mandiram is named after appreciation. Their spirit cries out - Brahmi, who was well-versed in the arts and adyābhavat saphalatā nayanadvayasya - 'It is a was the daughter of the first Tirthankar, Shri wonderful feast for the eyes. We are so Rishabhdev. Visitors are enraptured by the moved by it'. Visitors want to know who set eye-catching scenes from the lives of the up this wonderful display, who thought it Tirthankars displayed in the museum. up, where these ideas came from. And with History comes alive here. Here the a feeling of awe, people offer up their transcendent is made tangible, the sublime heartfelt congratulations at seeing such a acquires substance and stories take shape. splendid creation.
This outpouring of artistic endeavour all
became possible with the blessings of Pujya When these questions were put to Gurudev and to mark his 82 birthday, Shri Sadhvishri, the creator of the exhibits, she Brahmi Kala Mandiram was inaugurated in said: "This is just an expression of my inner 1982 amidst great rejoicing. feelings. This work is the translation of things I have seen in my mind's eye. It just Netra Jyoti Seva Mandiram : happened naturally. I really saw them and The Eye Hospital they just came into being of their own While one side of Sadhvishri's nature was accord." Sadhvishri's artistic eye sees beauty finding expression in the Shri Brahmi Kala and purpose even in dry leaves, bamboo Mandiram, the other was taking form in the stems, twigs and other ordinary everyday shape of the eye hospital. If the museum gives things. In the same way that she loses all us a glimpse of the beauty of Sadhvishri's sense of time and bodily existence when vision, then the eye clinic is the concrete immersed in study or mediation, similarly expression of her compassion. She continued

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to deny herself certain foods for the time it took to complete the eye hospital building. The process of acquiring the land and the actual task of building the hospital was a lengthy and laborious one. Sadhvishri, however, has unlimited energy; for her, work is worship and to work for others is one of the highest forms of spiritual exercise. When Tirthankar Mahavir was asked what the results of performing seva (service) were, he replied that by doing seva one could attain the most exalted position, namely that of a Tirthankar. He considered seva as an internal tapa - a means of purifying one's soul. Selfless service is both life's inner essence as well as the outward sign of a person's progress on the path of spiritual development. Seva broadens one's thinking to encompass the idea of welfare for all.

The Jains through Time
Py
Seva was the spur for the setting up of eye camps every year in public buildings such as schools, rest houses, and dharmashalas. At the same time construction of the eye hospital at Veerayatan was going on. Gurumata Shri Sumati Kunwarji Maharaj would arrive at the beginning of every eye camp and teach the patients and villagers how to live their lives in a better manner. She taught the precepts of ahimsa in a stimulating and interesting way. This work of hers continued every day the camp was held. The result was that many people stopped hunting, eating meat, sacrificing animals and drinking alcohol. Instead, they dedicated their lives to upholding the principle of non-violence. Though well past her 80th year, the Gurumata still continues this work steadfastly.
With Gurudev's blessing, the construction of the eye-hospital was completed in 1987 and named Netra Jyoti Seva Mandiram. It was inaugurated on January 26th 1987, Sadhvishri's 51" birthday, by Dr. L.N. Jones, the Chairman of the Royal Commonwealth Society for the Blind in London. One

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hundred thousand eye operations had devotion. Without any desire for fame or already been successfully performed under glory, she simply followed what Pujya the eye treatment program of Veerayatan. Gurudev had envisioned. Such an Along with the eye hospital, treatment for enormous task carried out on difficult polio was also started up.
terrain in adverse circumstances by a single
Jain sadhvi is indeed a remarkable The humanitarian efforts of Veerayatan have achievement. brought it goodwill from many quarters. The people of Bihar are especially grateful In Honour of Women for the services they receive from On January 26th, 1987 Pujya Gurudev, Shri Veerayatan. "Veerayatan," they say, "is not Amar Muniji Maharaj conferred on just a religious centre, it is sacred to the Sadhvishri Chandanaji the exalted rank of cause of humanitarianism as well. It Acharya, an honour previously only celebrates a life where compassion and non- accorded to men. By raising a sadhvi to this violence are not just words but concrete rank, he redefined the traditions of the Jain actions." Those who come weighed down religion. Veerayatan's former president, Shri with sorrow and pain return home joyfully Baba - Navalmalji Firodia - and other unburderred, carrying only bliss in their respected scholars paved the way for this hearts.
historic occasion by gracing the ceremony
with their presence. Shri Baba was such a Veerayatan has become synonymous with phenomenal man that Pujya Gurudev said service. On one hand it inspires people to about him: jānanti tattvam prabhavanti kartum. do noble deeds through the medium of art, “Here is a man who not only knows and whilst on the other, different voluntary understands, but also has strength to carry services improve people's welfare. Sadhvi out good works. Shri Chandanaji has been performing the great task of Veerayatan with total faith and By elevating Sadhvishri to the position of

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Acharya, Gurudev has re-invigorated the teachings of Tirthankar Mahavir. Although woman has always been the Muse for poets, artists, writers and scholars and central to the success of their creativity, nevertheless women themselves could never attain these high positions in society as a whole. By chance, if any woman through sheer strength of will, hard-work and fortitude, manages to perform some great deed, all women share in the glory of her achievement. One woman's success becomes proof of the untapped potential of every woman. A woman reaching the peak of success is a great challenge to tradition.
Tirthankar Mahavir founded the fourfold order (chaturvidh sangh), and made Arya Chandana, the head of the order of sadhvis (there were 36,000 at the time). However, in the Middle Ages, due to a male-dominated culture, the position of Acharya was not conferred on any sadhvi. What Gurudev did was epoch-making; not only had he thought about changing the norm, he had also broken with rigid tradition by this courageous act. In 1951, he had taken a
similar step. At the 'Sadadi Conference', when the Shraman-Sangh was being formed, and the code of conduct for sadhus and sadhvis was being drawn up, the sadhvis were not even consulted. In fact they were actually prohibited from joining in the discussion. One of the sadhvijis, Gurumata Shri Sumati Kunwarji Maharaj had raised her voice in protest, saying that sadhvis ought to be involved in discussions which directly affected their way of life. Gurudev listened to her and through his authoritative handling of the situation, sadhvis from then
were allowed to participate in conference discussions, especially on issues concerning them.
on
Gurudev was a reformer, he inspired a revolution. He tore away the veils of blind faith and ignorance and revealed the light of truth. Among the many other innovative steps he took was one of raising the position of women and honouring womankind. He said that in Tirthankar Mahavir's chaturvidhsangh - the fourfold order of sadhus, sadhvis, shravaks and shravikas - all are equal and play equally vital roles. If Tirthankar

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Mahavir recognised women Arhants, then School was formally opened. Shri why should there not be female Acharyas Kundanmal Parekh of Delhi played a major and Upadhyayas? All these positions are role in bringing this about. Many children based on inner qualities and knowledge, not have received primary education at this on gender. Soul has no gender. In the Jain religion, the inner virtues are honoured, not the outer shell.
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At the ceremony where the title of Acharya was conferred on her, Sadhvishri Chandanaji said, “I accept this honour to honour all women." The title of Acharya has enhanced her capacity to expand the teachings of the Jinas in a more effective way, but it was her own inner fitness, her abstinence, self-control, fearlessness and independence that earned her the honour in the first place. Her life has been an inspiration to many. It is as if her energy, her life-force, has lit the lamp of religion, and its light is spreading in all directions. Such a personality knows no bounds.
school. The teaching of ethics and morals is a special feature of the curriculum; this has now spread to many other local schools and benefits even more children. Acharya Shri Chandanaji thinks that children are like clay to be shaped; if they are taught the values of non-violence, compassion, friendship and mutual co-operation right from the start, then their characters will be moulded in the right way. Sadhvi Shubhamji, along with other sadhvis, associates and helpers, goes to many schools to motivate children and show them the way.
Education The task of educating local children began with Veerayatan's inception in 1973. A few years later the Veerayatan Shiksha Niketan

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Those who have vision can 'see through' any event. One day Acharya Shriji saw some children fishing in a dirty ditch. When she tried to stop them, the children said, "We are hungry. What else can we eat?" She realised that the children were right. If they had had some food in their stomachs they might have been able to understand the meaning of ahimsa. At that time, Veerayatan was conducting educational programmes in many schools throughout the area. She felt that there was no point in trying to educate a few when thousands lacked food. As a result she conceived of the 'Sudhashanam' programme to feed, clothe and educate children en masse.
Sudhashanam is an appealing way of educating growing children into acquiring good habits and moral values. Schools in Rajgir and nearby areas receive nutritious vegetarian food in addition to teaching materials. Ethical precepts are instilled in the children with a view to persuading them to respect vegetarian principles. The programme has been widely implemented and thousands of children are still benefiting from it.
Veerayatan's educational work is expanding every day. Many young people have been helped by Veerayatan to find a direction in life and they are making excellent progress. Acharya Shriji has always had a dream of seeing that inhabitants of the land sacred to the Tirthankars should be well-fed and educated and receive proper medical attention. Her own tireless efforts have gone a long way to turning this into a reality. She is concerned for the individual progress and welfare of every single child she sees. How will this child develop? How will he or she face life's challenges? Because of her affection for children, her birthday, January

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26th, is celebrated as Children's Day at Veerayatan. As this is the cause dearest to her heart, an eye-camp specially for children is organised on her birthday every year. Each child is given a complete health check and the schools hold sports and other competitions to encourage the children and raise their morale.
Among the other important educational activities of Veerayatan is the dissemination of Prakrit. At the time of the nirvana centenary, Gurudev had suggested we revive the language of our scriptures. Later on, Veerayatan's former chairman, Shri Baba, took it upon himself to develop this branch of education which Gurudev had called the 'Sanmati Tirth'. Under Shri Baba's direction, degree courses for Prakrit studies began in Pune. Shri Baba also started coordinating the compilation of a Prakrit dictionary. Many scholars are collaborating on this project. After the great soul of Shri Baba departed this life, his son Shri Abhay Kumar Firodia, Veerayatan's present chairman, continues to encourage and support these activities.

The Jains through Time
Gyananjali: The Library Education and service to humanity are two of the three aims that find expression at Veerayatan through a variety of activities. However, it is the third objective, spiritual development, not easily definable as an activity, but practiced intrinsically, that is the motivating force behind the rapid progress

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in all the other fields. The beginnings of this spiritual dimension reside in the Gyananjali - the library. Although it houses 20,000 volumes in different languages on Jainism, Buddhism and the Vedic religion, it is not only a collection of books, but also a 'living temple of wisdom' a 'Shrut Mandir' - that opens up new vistas of knowledge every day.
Pujya Gurudev was deeply immersed in learning. His every moment was devoted to study and introspection. The collection of books, writings, treatises and scriptures, which Gurudev had gathered throughout his life, became the core of the Gyananjali's collection. It was brought to Veerayatan from Agra with the greatest of care, so that aspiring scholars could prepare for attaining that vital combination of knowledge and spirituality. Having studied in this way, they would then travel the world to spread the tenets of Tirthankar Mahavir's philosophy. Gurudev's vibrant presence set the project
in motion.
The texts in the Gyananjali have been
classified and catalogued on computer. They are set out in a spacious hall in an elegant way and are easily accessible. The library building is dedicated to the memory of Gurubhai Shri Amolak Muniji Maharaj who, as an obedient disciple, was like Gurudev's shadow. At the north-facing entrance to the Gyananjali building is a statue of the goddess of learning, Saraswati. Every scholar a Hindu pundit, a Buddhist monk or a Christian pastor is welcome without discrimination to pursue his/her studies among these great works in this atmosphere so conducive to learning.
Shri Amar Sarvato Bhadram: The Meditation Centre
In the peace of Veerayatan's splendid natural surroundings, a magnificent meditation centre named Shri Amar Sarvato Bhadram. is being built. The presence of Gurudev will be felt here and, in the tranquillity of its atmosphere, spiritual seekers will be able to meditate on the illuminating of their inner world. They will be able to follow the path envisaged by Gurudev and so share, even if for a moment, in his matchless felicity.

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Veerayatan's vice-chairman, Shri Ashokji different streams of sadhna (spiritual Surana who, following family tradition, has development). Keeping in mind the been a devotee of Dadaguru Shri Prithvi different capacities of each human being, a Chandraji Maharaj, and Honorary Secretary, number of different paths to the attainment Shri Tansukh Rajji Daga, whose remarkable of spiritual perfection has been found. It is services to the cause should not be not possible to have only one path for all. forgotten, with the help of many other Everyone has to choose a way towards devotees, are actively engaged in completing spirituality according to his or her own this project.
nature. Veerayatan presents opportunities for everyone in the ashram to follow the type of sadhna best suited to his/her personality.
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Veerayatan is totally unique. Some organisations perform humanitarian services, some are committed to raising the consciousness of people and educating them, while yet others devote their energy to realising the ultimate truth through the path of knowledge. Veerayatan encompasses them all. It is like the confluence of all these
The Ethos of Vegetarianism The branches of this banyan tree that is Veerayatan are spreading upwards and outwards with the roots taking a firm hold. The inspirational services offered by Veerayatan are restoring the holy land of the Tirthankars to its pristine glory. From village to village in Bihar, the gospel is spreading, 'Eating fish is a sin, eating meat is brutal, sacrificing animals is inhuman! Proclaiming these heartfelt exhortations, the community of sadhvis is slowly bringing about a change in local people's values and conduct. The work of spreading the message, 'Vegetarianism is all' is carried out

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CHANDANA REYAPEETA
महली खाना पापही
मक पशुओं की पुकार बन्द करोयह अत्याचार

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in Rajgir and nearby villages with great dedication. The children of Bihar are adding
AVA
AUCE
महली खानापापा
Two thousand five hundreds years ago Tirthankar Mahavir gave a clarion call to the people of Bihar. Over the years, due to many adverse circumstances, the strains of the call have become fainter and fainter. However, twenty five years ago, the call was taken up again with renewed vigour and sung with the same resounding note by
Pujya Gurudev. Veerayatan reverberates to their voices to that of the sadhvis. A that sound and the echoes of ahimsa and beautiful exposition of this programme is compassion are heard everywhere. the grand rally held every year in which thousands of children vow to become The Extension of Veerayatan's vegetarian. Gurudev's vision - of bringing Activities Tirthankar Mahavir's message of ahimsa to The holy land of Tirthankar Mahavir, the the masses – that he saw on Sharad Purnima spiritual home of Gurudev, and the site of night in the hills of Vaibhargiri in 1962, is Acharya Chandanaji's selfless deeds, slowly turning into reality.
Veerayatan has now become a veritable

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garden filled with flowers, creepers and blossoming trees, where the devotees come to suck like bees at the sweet nectar of religion. Veerayatan is like a lotus that, on opening, wafts a breeze fragrant with its perfume in all directions. Visitors from all parts of the country as well as abroad come to seek solace at Veerayatan.
Several years ago, some people from America visited Veerayatan. They listened to Gurudev's sermons and heard Acharya Shri's progressive ideas. They were impressed by the amount of humanitarian work done at Veerayatan. They asked Acharya Shriji to visit them in the United States. After a lot of to-ing and fro-ing, their efforts succeeded. For her, love, friendship and good feelings were all that mattered and the boundaries between nations were secondary. To spread the word of Gurudev to a wider audience, Acharya Shri Chandanaji left India for the first time to visit the U.S.A in 1987.
During her tour in America, she gave some magnificent talks and showered the land with sweetness and poignancy. The younger

PR
THE N
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consumer
generation, brought up in a society inundated with images and the bright lights of Hollywood, were touched by this inspirational and energetic guru. It seemed as if they were being bathed by the triple streams of seva, shikhsa, and sadhna and consecrated in the holy Ganges of Veerayatan. Her sermons were so wellreasoned and 'of the moment' that these highly intelligent and lively young people were deeply affected by their relevance and eager to spread the word. "Every nation and every city should know about these lifeenhancing principles that you have

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presented to us," they said.
resources in the service of India."Veerayatan International's members are spreading Veerayatan's message in America, Canada and other countries while at the same time helping Veerayatan to take great strides forward in the holy land of the Tirthankars.
Religion through the medium of Acharya Shri's words captivated those in her vicinity and changed the course of their lives. For Indians living in the U.S.A., a glimpse of true religion was a novel experience which set in motion a process of self-examination among them. They wished for the dissemination of these new ideas world- wide and the establishment of Veerayatan centres throughout the world.
19€
In 1995, Acharya Shriji built a second Brahmi Kala Mandiram, unique in its own right at the Jain temple in the British city of Leicester. Here too, the lives of the Tirthankars and other inspirational events of the Jain religion are presented through three dimensional panels. It has become a noteworthy sight in the area. Whilst Acharya Shriji was in England, Veerayatan U.K. was set up with its headquarters in London.
In 1993 Acharya Shri attended the Chicago World Conference of Religions as the representative of Jainism. There, with the help of devotees, she founded Veerayatan International. This institution works like a setu or bridge helping to bring the West and East closer together.
Acharya Shri's message for Indians living abroad is, "Show the culture and values of your motherland in an attractive light by conducting yourselves well and living a pure life. At the same time, learn about the ideas of the West and assimilate its knowledge and
Shri Chandana Vidyapeeth : The School for Jainism Acharya Shri Chandanaji has been spreading Mahavir's message of nonviolence, love, compassion and friendship to far-off countries for over ten years now. She has studied in depth the social problems of expatriate families and the cultural clashes they face. On one hand she sees the

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required to make the seeds germinate.
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Acharya Shri Chandanaji realised that a brief visit to a country may temporarily satisfy the spiritual thirst of the people, but it will not bring about a permanent change. Consequently she decided that more time should be devoted to teaching in other countries. Her beloved disciple, scholar Sadhvi Shri Shilapiji, who is well-versed in both the wisdom of the ancients and a knowledge of the modern world, has been entrusted with the responsibility of carrying the good work abroad. The result has been that for both children and grown ups, indeed for all, a new chapter of spirituality has opened up in their lives. Acharya Shri's foresight is now bearing fruit. With the efforts of Sadhvi Shri Shilapiji, Veerayatan U.K. has set up Shri Chandana Vidyapeeth in London - a school where many children, teenagers and adults learn Jainism in a structured way. This organised study of the religion has now spread from North London to South London, Manchester and to other centres in England. Shri Chandana Vidyapeeth has also been set up in Africa.
increasingly spiritual inclination of the older generation, whilst on the other she observes how the young are drifting away from their own culture, however intrigued they may be by it. This causes her to think that one day's torrential rain will not make this crop grow; rather a continuous gentle drizzle is

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Acharya Shriji's Disciples The knowledge and wisdom granted to Acharya Shriji by her beneficent revered guru, Pujya Gurudev Shri Amar Muniji Maharaj, has been enhanced by her own talents and in turn passed on to her disciples. She has motivated her disciples to study medicine, administration, engineering and many other fields of modern endeavour as well as instilling in them the ancient wisdom of the Tirthankars and Acharyas. In this way she has shown that sadhvis can be doctors, administrators, and engineers, as well as professors and teachers. This is a guru who gives her disciples the power to become gurus themselves. It is easy to build buildings But much more complex to 'build' the builders. Acharya Shriji creates the finest life-like models for the Kala Mandiram, but she is also the 'moulder' of those living models, her disciples. Just like a work of art reflects the artist, a disciple reflects his/her guru.

Accolades for Veerayatan
Whatever Acharya Shriji has done has been done selflessly. For her the deed is its own reward. The satisfaction of seeing her disciples growing and developing is everything to her. Spreading Tirthankar
Mahaveer
AWARD FOR 1995
ound.
VEERAYATAN
for Carlos Human dipping Non-Talon Truth Vegetation
1
Hon. Shri. K.R. NARAYANAN
Cha & MUSAL DIAMAN

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R
Ludlumann
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Mahavir's message is her joy. The famous carried out and thoughts and ideas can be 'Bhagwan Mahavir Foundation' of Madras passed on to individuals. More and more has accorded her its highest honour. They branches of Veerayatan are being set up are very impressed with her determination around the world to fulfil this purpose. to carry through her programmes, and Navalveerayatan is being established in astonished at the list of her achievements. Pune. In Bangalore, Ratnagiri and By presenting the award to such a person, it Ahmedabad, Veerayatan institutes are to be was almost as if the award itself were being started up in the near future. England, honoured.
America, Canada and Africa have already
seen the opening of Shri Chandana The founding of Veerayatan in Bihar was Vidyapeeth. In this way the great banyan' is not just a matter of spreading Tirthankar growing and more and more people are Mahavir's beliefs but also of making the land coming under the protective shade of its of Magadh fertile again so that it would give mighty canopy. birth to many Mahavirs. This enormous task was made possible by individuals working The story of Veerayatan's construction is one hard and trusting in their own strength of many sacrifices. It is the fruit of profound rather than being dependent on others. The austerity, dedication and endurance. It is a spirit of self-reliance turned this desolate process of re-igniting the light of the spot into a veritable heaven on earth. It is Tirthankars in the land of their origin, and progressive thoughts and practical deeds like re-establishing the glory of these prophets these which have in the short span of 25 there. Many streams of devotion by years brought Veerayatan to the heights of countless people are merged here; many success. Veerayatan is not so much a place people, like offerings of flowers, have but more an idea and its proliferation is dedicated their lives to this cause. It has won irresistible. A location or place, however, is the hearts of thousands of people and is also needed, so that good works can be supported by innumerable souls, and is

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ornamented by the industrious work of all its devotees. Women donate their jewellery, children offer up their pocket money, and people increase their working hours to donate their extra income. Those who are not well-off nevertheless feel content when they manage to give some hard-earned money to the cause.
Many things have been left unsaid in this
piece of writing as they are beyond the expression that words can give. Only a few incidents and individuals have been mentioned in the process of bringing Veerayatan into being. Though many selfless volunteers and collaborators have remained unnamed and unsung, they will not be forgotten. They are forever honoured in our hearts and imprinted on the 'forehead' of Time.

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The strength of wholeness is great and vast.
From the completeness of a seed, a flower blossoms. The wholeness of every single grain of wheat produces 'gold' from the earth, in the form of the harvest. Unbroken grains of wheat are sown into the fertile earth and then fill the
fields with green. Used by the whole of the human community, they feed the world. If this
grain of wheat were to be divided up into its two halves, would it still retain the ability to grow? No, in that situation, the soil and water would cause it to decay. The primary cause of
its burgeoning is its wholeness. The same holds true for life. In order to spread fulfilment
and joy in the world, the integration of knowledge and action in our lives is necessary. When the seeds of knowledge and action are sown as one in the fields of life, then life will flourish and rise from the harvest of many good virtues. In this way, the power of
wholeness fills life with pure bliss.

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During the course of life, incidents suddenly occur that make the necessity for support imperative. True, if your legs have become weak, by all means use a crutch to support
yourself. After all, you are in need of assistance. Whilst a crutch cannot help you to walk fast, it will certainly ensure that you are at least moving forward. But always remember that a crutch remains a crutch. It is not a leg and can never become one. On a long journey
strong legs are needed. Crutches and other support structures can only help you for a
short distance and for a little while.

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When a farmer wants to start planting, he first clears the ground of weeds and stones and then he sows the seeds. One day his labour is rewarded. The farmer is delighted
when the first produce of the harvest is brought into his home. The same is true in our lives.
If we want to sow the seeds of bliss and godliness in our inner being, then we must first clear from our minds the tangled thicket
overgrown with the weeds of passion,
negativity and ill-feeling. The more independent you are of traditional beliefs or sectarian prejudices, the more the doors of truth will open for you. Only a mind that is free and unconstrained can achieve the experience of complete liberation.

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ny

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Awake! Arise!
Make an Effort now

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Protection of the Environment: A Protection for Life
Politics should be Governed by Religion
Change is Life: Life is Change
Two Banks: One Stream
Put your Energy into Good Deeds
Light up the Dark in the Places of Pilgrimage
The 'Mother Race' deserves Honour
Charioteer Needed
Love For The Birds And Beasts
For Personal Use Cinty

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Protection of the Environment : A Protection for Life
For private a perte dita use only one

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Puspaiḥ Suraganan Vṛkṣaḥ Phalaiścāpi Tathā Pitrn Chāyaya Catithintāta Pūjayanti Mahirūhāḥ
'Look at the tree! It worships the gods with its flowers, it honours the ancestors with its fruits, and it provides shade for its guests.' (A couplet from the Mahabharat.)
Trees swaying in the wind, every twig laden with smiling buds, flowers giving off their perfume, breezes running through velvet grass; these exquisite sights of nature bring joy to men's hearts. The gods also delight in such places. The splashes of green spattered across this canvas of creation give us untold bliss. But nature has feelings as well. Take the fragile little mimosa flower for instance. At the merest brush of our finger it shrinks away and curls up within itself, making us realise just how sensitive nature is. It seems to be asking humankind to look at it with love and understanding.
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The Jains through Time
plant life - fruit trees, flowers, medicinal herbs, grains and pulses as they have been very useful to him. Two and a half thousand years ago Tirthankar Mahavir distinctly proclaimed: "Plants have life as well; they have a consciousness and a sensitivity. Like all other creatures, life and death also affect them. Nature experiences sorrow and joy, pleasure and pain, despair and delight, so do not torment or torture it. Do not cause it pain." Through his knowledge and experience he revealed his oneness with nature. He declared that earth, air, fire, and water are all sentient; they are man's benefactors, so we should not hurt them in
any way.
What is amazing is that these pronouncements were made at a time when there was no such thing as environmental pollution. There was still a feeling of equilibrium in nature. There was no question of an ecological imbalance, as water and plant life was abundant. Even so, a declaration during that era for the protection of earth, air, water, fire and plant life was extremely important in itself.

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Tirthankar Mahavir has gone so far as to say, message of the great thinkers echoes in our "To be violent against these elements of ears, "O man! Do not destroy nature! Its nature is to commit an act of violence beauty and tranquillity are created for your against oneself." Nevertheless man began happiness. The sweet waters flowing in the process of exploiting nature for his own rivers and streams were put there to quench comfort and convenience. He proceeded to your thirst. The ocean that roars appropriate and squander nature's treasures thunderously and washes the shore with its without any feeling of remorse. An waves every hour of the day and night is also increasing population as well as man's for your benefit. The lofty mountains stand growing material needs and his aspirations as your sentinels. The cool and bracing to a comfortable life, have resulted in an breezes, so clean and healthful, are there to ever escalating race to exploit the natural bring inspiration and blessings and a resources of the planet. The realisation that renewed vigour into your life. You have a this process is not sustainable has finally unique connection with all the elements of dawned on people, but it seems to have nature. Your very existence depends on accelerated the pace of exploitation, not them. Do not destroy them!" However, man slowed it down. Our present day attitude has been blinded by his own selfishness, he seems to be, 'It won't be here tomorrow, so turns a deaf ear to all that is good for him. let us use it today!' Man is facing the consequences of having looted the treasures in the Vishnu Puran it is written, 'Where of nature. The pollution of the air, the fruit-producing and flower-bearing trees are destruction of the forests and the misuse of destroyed, droughts, cloudbursts, flash floods water resources have become major and famine are inevitable.' Has man seen or problems on this fragile earth.
heard this message? To satisfy his material
desires, he has disregarded the teachings of The scriptures cry out, the voices of the the seers by continuing to destroy the sages reverberate down the ages and the remaining forests. Man has cut down the

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trees that are our friends, set fire to the monsoons in India have become green forest and hunted down the wild life. unpredictable. Earthquakes and the shadow The waste from our factories and of famine are spreading everywhere along workshops has not merely polluted, but with new strains of disease. The reason for poisoned such sacred rivers as the Ganges, all this is the destruction of nature. Unless the Jamuna and the Gomati. Exhaust fumes timely measures are taken the whole world and the smoke from chimneys choke the air. will become a desert!" Desertification is increasing, species after species is becoming extinct. Life-sustaining Physicians tell us that oxygen is essential for forests are vanishing. It seems that children life. Its depletion in the atmosphere does not of the future will see birds and beasts, trees merely cause infirmity but also results in the and shrubs, only in picture books. The next multiplication of new, highly resistant, generation will be bereft of the vast wealth strains of virus. In the absence of fresh of nature.
winds, the stagnant air breeds mental
instability. People are highly excitable or Some years ago UNESCO organised a very depressed, and this results in increasing conference in Indonesia in which 150 acts of violence. When violence and scientists, and environmentalists from terrorism prevail, we generally find that it is countries like Australia, Canada, the due to the lack of oxygen in the Netherlands, the U.K. and the U.S.A atmosphere. This is one of the results of the participated. The chairman of the unthinking destruction of the environment. conference, Mr. Vladimir, issued a timely warning regarding the fearsome Plants are the greatest benefactors of human consequences of the indiscriminate razing life. They provide us with plenty of tasty and of forests and cutting down of trees. He said, nutritious foods and give us medicines to " If trees die out, man will die out. cure diseases. They produce oxygen and Tornadoes in America, floods in Russia and absorb carbon dioxide. Men and animals

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exhale carbon dioxide and inhale the oxygen produced by the trees. Trees are the lungs of the planet, absorbing our waste products and breathing out the pure fresh air we need to survive. This exchange is nature's gift to us all. Vegetation is essential to both man and animal.
Apart from carbon dioxide, our workshops and factories are continuously pumping sulphur dioxide, cadmium, lead, nitrogen oxide and so forth into the atmosphere. There are parts of Tokyo, New York and London where it is difficult to breathe. The air has become so poisonous that breathing it in is as harmful as the daily consumption of forty cigarettes. The toxins in the air cause problems such as lead poisoning that damages the kidneys, raises blood pressure and impairs mental function. The inhalation of sulphur dioxide causes asthma and other respiratory ailments. Like the god Shiva, the trees 'drink up' all of these poisons and as Shiva gives us blessings in return, so the trees release life-giving oxygen to us. How good and kind then is the tree! Its every leaf is a blessing!
Dr. T. M. Das, a prominent environmental scientist attached to Calcutta University's College of Agriculture, recently revealed the amazing fact that an average tree during the 50 years of its life, provides Rs.1.5 million worth of benefit to humanity in the form of oxygen production. On the other hand, the cutting down of one tree will bring in a maximum of Rs. 2,000 or Rs.3,000. For this small immediate gain, a gift to humanity worth Rs. 1.5 million is lost.
Trees, forests, shrubs and creepers are truly man's most selfless benefactors. They are nature's mightiest watchmen and the environment's most trustworthy guardians. Without them, all life is in danger.
Scientists have proved that in the coming years, trees will be our most important natural defence against modern hazards such as atomic radiation. So, in order to safeguard your future, protect and nurture all plant life.
At the sacred spot of Veerayatan, in the land of Tirthankar Mahavir, the sound of his

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voice still rings out to awaken mankind, "O beloved of the gods! In the same way that nature's treasure-trove is open to you, it is there for the benefit of all sentient beings; all life forms should be able to share in the vegetation that covers the earth. Do not then use them only for your immediate gratification. Such overall destruction will

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be a catastrophe for all the different life forms. Rise up! Turn those hands raised in destruction into tools for creativity and compassion. Use your energy for the planting and nurturing of trees." Only in the protection of all plant-life, can we find our protection. Only as plant life grows and develops will we grow and develop.

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Politics Should be Governed by Religion

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The importance of politics has increased as difficult to find out how these products are it has extended its sway into every field of made, or what they contain and to what life. In ancient times the government extent they might affect your feelings or exercised jurisdiction only over law and your religious observances. order. Other fields like education, health, literature, culture, art, science, architecture Although it is said that we have a and social welfare were independent of democracy, in reality there is a large gap government control. They were carried out between the people and those who govern under the guidance of religious leaders. them. Every aspect of people's lives, their Nowadays, however, politics has invaded all aspirations, character development, these fields. The government decides education, food and individual tastes, even everything from what we eat and how we their religion and culture, has been taken are educated, to our conditions of work and over by the government. The people are what we wear. In other words, every facet of puppets and the State the puppeteer. our personal lives has come under the scope Motivated by their own selfish interest, and direction of the government, rather those in power, whether in the different than remaining in people's own hands. states or at the centre, appropriate every Power is centralised. Concepts like the facet of national life into private fiefdoms. raising of people's consciousness, moral and The ballot boxes decide the character of the ethical conduct, character development, country. This is a mockery of democracy. It honour and purity have lost their meaning. is a clear transgression of the people's
fundamental rights and a heartless People nowadays talk of globalisation, but repression of their wishes. what does that mean? You are forced to buy, whether you like it or not, the products of Every citizen of India wants a good those multinational companies that have government implementing worthwhile struck deals with the politicians. It is programmes for the development of the

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country. Government should also do something about solving the problems that beset people every day. People want to live safely and in accordance with their beliefs and ideals. But when and how do they have the opportunity to lead an independent life? What is happening and why it is happening is no longer a secret. Anyone can read about scandals, corruption, deceit, violence, murder, covert sales of import-export licences and other such chicanery in the daily newspapers. Each new administration promises 'open' government, matters are taken to court, enquiries are made and commissions set up - all to no avail.
A religion is not a cult or a sect. It is the art of living. The science of living is religion. Religion teaches us how to live life along proper lines and how to improve ourselves and help others to lead an ethical and spiritual life. It teaches us how to discipline ourselves and live our lives full of love and free from fear. Politics on the other hand is limited to external systems governing life and society. To ignore the primary principles that regulate human, moral and spiritual evolution is to construct a politics that turns its back on all that is most essentially human. Love, trust, benevolence, empathy and mutual help are all thrown overboard in contemporary politics. Politics today plays no active role at all in improving the character of men.
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When we analyse the situation, we find the main cause of this decline is that politics has become devoid of religion and morality. It has lost its ideals and become an arena for greed. Historians, economists and sociologists may advance various theories, but spiritual thinkers and seers are unanimous in declaring that the departure of politics from the path shown by religion is the reason for chaos in government today.
No system of politics can be worthwhile if it remains indifferent to the principles of religion. The word 'secular' was introduced to describe something as being unbiased towards any particular religion, but secularism today means indifference to truth, knowledge, trust, love and compassion. Such secular politics is no more

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than a specious type of diplomacy, a base constantly seeking guidance from religious manipulation of caste and class voting gurus, literally sitting at their feet till their blocks, and undeserving of the name doubts were resolved. The leaders of the
politics'. It is far from concern with the fate Vajji and Licchavi republics went to Buddha of polity, which depends, as Aristotle and Mahavir to have their problems solved. showed, on the cultivation of civic virtues. Whenever conflicts, struggles and problems In India today, instead of Yudhishthira's arose in those times, they were resolved, not statesmanship, we have Dhritarashtra's out of self-interest, but on the basis of diplomacy. Instead of Vidur's jurisprudence, empathy and mutual agreement. we have Shakuni's electoral game of chance. By becoming indifferent to religion, politics Emperor Ashoka, who had shed the blood has lost its way.
of millions in his war against Kaling, became
a ruler beloved of the gods, once he In ancient times religion held the reins of submitted to Buddha's religious teachings. power; power was exercised in accordance His cruelty turned to compassion. Greed for with religious principles. Even if the ruler an empire was converted to concern for was hedonistic by nature, he had a religious people's welfare. The powerful and energetic leader to keep him on the straight and Emperor Chandragupta always took advice narrow. The religious gurus would apply from his guru Chanakya. Even a fierce their wisdom and pull in the reins to warrior like Kumarpal devoted a quarter of regulate the course of events. If the ruler the royal treasury annually to social welfare became corrupt or did wrong, the senior programmes at the behest of Acharya members of the religious establishment Hemchandra Suri. He ended the old feudal would admonish him and set him back on system and turned Gujarat into an ideal the right path. As a result, the monarchy state. In his youth Akbar was a terribly cruel, could not rule the country according to fanatical and pleasure-seeking ruler, but personal whim. History shows monarchs when he came into contact with a great

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guru like Acharya Hiravijay Suriji, kindness and compassion towards his subjects took root in his heart. He launched a new religion called Din-e-Illahi that expressed love for all and an equal respect for all religions. History clearly shows that when politics has been guided by religion, it has worked for the welfare of people but when religious guidance ceased, wilfulness, cruelty, oppression and caprice ruled the universe.
loses its brightness, its spiritual electricity and its capacity to exert a beneficent influence on the community, and politics will not be able to advance the cause of justice, morality and social welfare within the polity. Today's polluted politics is a glaring example of the consequences of indifference to religion masked by the slogan of secularism.
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Nowadays people say that religion should keep out of politics and politics should ignore the influence of any religion. We are secular' has become the popular political slogan. But can the two remain indifferent to each other? While it is clear that religion ought not to hanker after power or meddle in its exercise, equally politics should keep away from sectarian prejudice or any controversy involving theology. It should not get involved in sensitive issues like religious ceremony, different beliefs or the performance of rituals. However, religion and politics cannot remain indifferent to each other; because if this happens, religion
Why has today's politics become so corrupt? It seems that those at the heart of power have completely lost their direction, they know neither history nor have they any genuine experience of dealing with people. They do not recognise education or culture, or have any dream for social betterment. They simply don't think about things like mutual trust and sympathy, national pride or the enrichment of people's lives. These precepts are at the core of every religion. Religious gurus have knowledge, feelings, ideals, character, inspiration and above all, they are unselfish. They have no hidden agenda.
People who have these qualities should stay

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away from the seat of power and take an to come. He was called a politician and a active role in promoting an ethical mode of saint, a great soul and the 'Father of the life. Politics should look to such people for Nation'. He brought about a historic guidance, inspiration and support. Gandhiji change in the country and broke the chains greatly influenced politics and guided the of slavery. Such role models are needed nation, but he never sought a position of today to take the lead in formulating power for himself. The extent to which he policies and propagating ethics and morality was honoured, loved, and trusted by the in the realm of politics. people will remain unequalled even in years
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Change is Life : Life is Change

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22:
Nothing remains static in the whole of A dry plain at Haridwar marks the spot creation. What appears so unchanging, or where seven sacred streams of the Ganges what we callstill', is not really stillness at all. once flowed. The sand dunes of Rajasthan Everything is prone to change. In fact were once submerged under a mighty change is nature and nature is change. All ocean. Orissa's Konark Sun temple, once living and non-living things are changing all built on the seashore, has now moved the time. Neither man nor nature remains inland. Such changes are the law of nature, static. Though the dust under our feet a law that brooks no exception. appears inert and lifeless, were we to study it closely under a microscope, we would find a Man himself is an intrinsic part of this great deal of activity in each tiny speck. Even change and he, in turn, is evolving. the Himalayas, which appear so immutable, Philosophers have called man a 'deathare actually growing, changing and moving inhabited being. Every moment we are every second of the day. In the last 15 moving towards death. The human body is million years the Himalayas have grown by perishable and its existence is momentary. 3,000 meters. Geologist John Holden claims On the surface it seems so unchanging. that 200 million years ago Japan was near the Look inside and what do you find? Every North Pole and India near the South Pole. moment the body changes as hundreds of Earth itself, the mountains and the oceans, thousands of old cells die and are replaced. the sun and the moon, are all changing. At every moment our bodies are engaged in Change and evolution come through the process of life and death. They are movement and flow. Scientists tell us that the nothing but a mighty crematorium and a moon moves around the earth, and earth massive birthing place where millions of moves around the sun. The sun is moving cells die and are born every day. too. Our sun and its solar family moves around in a galaxy, which itself also moves Does the blood that flows through our veins spirally ad infinitum.
stop even for a second? Unclean blood

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returns to be refreshed, ready to be used feelings change, cultures change, beliefs and again. The heart pumps continuously. observances change. We ourselves are Imagine what would happen if it stopped changing. Society is changing. The world is even for a moment. Physicians say that all changing. So why is there such a yearning the organs of the body have to be active all for eternity? Why is there this excessive zeal the time. The old wears out and the new is and futile struggle towards permanency? It born. In this ceaseless round of creation and is true that man has been searching for destruction, however, something remains immortality since time immemorial, and immutable; that something can change its this has led to the discovery of much that is form, but does not change within itself. We useful. The very existence of death has can see the forms of the substance, and these created the search for the means of its forms mean change. To reject this concept conquest. Immortality is a sweet dream that of constant change is to reject nature itself. attracts man with her seductive beauty and
that's why he keeps on searching for her. Change and flux are unavoidable aspects of However, the great sages who, conquering creation. Body and mind, the inner and the all of life's passions, achieved immortality of outer worlds, nothing is untouched by this the soul, have themselves testified that they principle. The new-born baby changes daily could not have done so without first before our eyes. Soon his youth will turn to entering the realm of change. old age and death will finally claim him.
Change pervades everything. Even in the In the same way that the condition of the attainment of spiritual perfection, body changes, so too does that of the mind. infinitesimal changes take place. It is an The mind is as playful as a breeze, as active inner process in which both progression and as a monkey, as swift as a horse. The reason retrogression occur. One goes up and down for all these analogies is that our inner world the spiritual ladder'. Moment by moment, undergoes a continuous change as well. Our the stream of consciousness changes in its

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course. Why then is man clinging so obstinately to his old beliefs and observances? In reality our beliefs and observances are changing and are changing imperceptibly. Unaware as we are of the motion of the earth rotating on its axis, so we are unaware of the changes occurring in our own beliefs. But we hold on to certain beliefs in the same way that a female monkey continues to cradle her dead baby long after every last vestige of life has been extinguished from its body.
Man too sometimes clings to the 'corpse' of his beliefs. By doing so, he goes against creation's principle of change and development. He interferes with the very function of the universe. Traditions laid down hundreds of years ago were right at that time, but much water has flown under the bridge since then. Circumstances have changed now; can it be right to cling to these old systems and make a fuss about it?
The cells of the skin die and are replaced. The tree's bark renews itself from time to time. The old peels off to reveal the new.

The Jains through Time
Snakes shed their skin; trees and shrubs shed their leaves and sprout tender new ones. How then can man be the exception and hold out against change and renewal? To deny change, to oppose evolution, is futile. The reactionary endangers his own being. If a river ceased to flow, if trees stopped changing their leaves, if the body refused to cleanse the old blood in its veins, could they still exist? True wisdom comes from man coordinating the old and the new. It lies in sacrificing the urge to preserve the status quo, and in embracing the path of change and evolution. The truth is not in inertia; it is in motion. Real discernment is in waking up to the reality of things as they are. The meaning of life is movement, integration. We find death where there is inactivity, inertia and resistance to change. A poet has said: He who is alive can bend
He who will not bend is like a corpse.
A living body is never stiff and unmoving. It is supple. A living mind is never prejudiced; it is not closed up in itself or absorbed in outmoded struggles. It is ever open to new ideas and thoughts.

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The truly learned and wise are not bound by any particular way of thinking. They continue tranquilly on life's journey, by bridging the gap between the old and the new. Millions of years of human history have shown us that by nature man is evolving and progressing. For example, in the Yugaliya-yuga (the era of enjoyment), customs and rites were different because circumstances were different, but when men learned how to work in karma-bhumi-yuga (the action-era), the customs changed. The first emperor of this new action era, Rishabhdev, was instrumental in changing hundreds of old rituals. In that era brothers and sisters of the same family could marry, but he changed it and introduced a new system of marriage. As time goes by, countless new rites and observances come into being and the old ones fall into disuse. Change is necessary. It is a perfectly natural evolution and we should accept it.
the fore. There is nothing wrong in this, it is not unnatural. Ideas, principles, and observances that have become outdated have to be replaced with new ideas, principles, and observances that meet present-day requirements. Tirthankar Parshvanath's disciples wore orange robes. They observed only four vows of renunciation, whereas Tirthankar Mahavir, mindful of the spirit of the age, changed this by stipulating white as the proper colour for the 'renouncer' and introduced the fifth vow - one of celibacy. Why did he make these changes? They were necessary at that time. Attachment to old customs is like some people's attachment to their tattered old clothes. Every new order grows up out of the old one. It is possible that even Tirthankar Mahavir's reforms were opposed at the time because it is a well-known fact that man finds it hard to accept new ways.
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In every age man adjusts and lives according to what nature dictates. Old customs are changed and new ones created. Old ways become obsolete, and new choices come to
We like to cling to the old and familiar. This is because we fear change. The mind remains suspicious of anything new. We don't have confidence in new ideas and systems at first; we are not sure whether they

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will prove successful or even convenient, but remains of those who would not change gradually they prove their usefulness. Only with the times, whereas those who go with then do we give up clinging to the old the flow survive and prosper. beliefs. Similarly, just as new skin is formed underneath the flaking scales of the old, About two hundred years after Tirthankar once a new idea or observance establishes Mahavir's nirvana, circumstances in society itself, the old can be peeled away without changed and with that people's customs and any difficulty.
practices also changed. One of the things
that was affected was the timing of bhiksha History shows that whenever great Acharyas (the giving of food to ascetics). The ascetics of the past have felt the need to change the asked their Acharya, "What should we do? If observances of the times, they have done so we ask for alms in the old way, we are without any hesitation. In this manner, new unable to get food at the right time. If we principles, beliefs, and types of behaviour don't follow the rules, we will be accused of have been promulgated in accordance with defying tradition!" Shrutadhar Acharya the needs of the age. Those attached to the Shayyambhav, an ascetic of great wisdom, old ways may have aired their suspicions or replied, 'khittam kālam ca vinnāya, tahappāņam accused the Acharyas of laxity in their niumjaē' - 'O ascetics, along with the conduct, but the new ideas, proving their injunction to follow certain rituals and worth, silenced their opposition.
customs, the Tirthankars have also told you
to try to understand the needs of the times? Like the movement of time, change too is The correct behaviour for the ascetic is to inevitable. Nobody can stop it. It is perform his religious observances and other unavoidable. To resist it is to resist the most actions in accordance with the requirements fundamental principle of creation. If you of the times. He needs to look carefully at study the principle of the development of the situation and decide how he should act. human evolution, you will find not a trace This is the proper code of conduct for a

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shraman. If you get stuck in your old ways observance. It is the appropriateness of the and can't perceive the truth of the situation, practice alone that matters. Simply because then people will not admire you; you will a tradition has been followed for a long time bring dishonour to your sangh or bring your does not necessarily mean that it is always entire community into disrepute.
appropriate. The ability to properly
discriminate is necessary at all times. The great dialectician, Acharya Samantbhadra Whether a particular observance is ancient writes, 'The Tirthankars propound the or modern is utterly unimportant. What teachings of religion according to the needs counts is whether it is appropriate or not. As of the time. It is written in the Acharang Acharya Siddhasen, one of the great scholars Sutra, "The striver who is perceptive and of the Jain logic, said: 'Acharyas through the wise knows how to walk the different paths ages have laid down certain customs and of life. He uses his discrimination in trying beliefs, but do they stand the test of time? to understand the situation as a whole and Are they appropriate or fit to be used in behaves accordingly. 57
present day circumstances? If a particular
observance passes the test, then we can Do you find any opposition to change in all accept and respect it. We must not, however, of these teachings? Does it seem that there subscribe to something simply because it is is an excessive attachment to the status quo? old and established. It is said that we should No. There is wisdom and intelligence here. maintain the honour and prestige of our Where wisdom and intelligence exist, so dead heroes, but I was not born simply to be too do awareness and awakening, and then a 'yes-man' - to keep up the good name of only can one find the truth.
those long gone. Even if anyone became
offended by what I have said or opposed to We often equate ancient customs with my views in any way, I would still not be propriety. But mere antiquity cannot suffice swayed from my path. 5* to sanctify a particular practice or
Desakāvanurupam Dharmam Kathayanti Tirtharikaran "Se Savvato Sawa Parinacari * Parātanakya Niyatā Vyavastha Tathava Sa Ka Paricintya Sētsyat
Tathēn Vaktun Marta-Rucha-Gaurava. Daha Na Jatan Prathayantu Viovisa

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The Jain religion has a multidimensional makes them live. They never lose their view of everything. It does not just look at beauty or usefulness. It is up to us to things from one point of view. The discriminate between what is outmoded expression of truth is relative to time, place, and what is useful. In this way we must and circumstance. There are some truths evaluate religion and tradition on the basis which are eternal, and some observances of rationality and intelligence. and principles that are relevant only to a particular time. The eternal truths are: Today we need vision; we shouldn't become practice ahimsa, don't be possessive, and obsessed with tradition or fearful of change. speak the truth. However, even in the We should accept change as the basis of all practice of eternal truths, one should refer creation. Change has taken place, change is to the needs of the times. Sometimes taking place, and change will take place; circumstances are such that one would not change is essential. To welcome change with just follow the eternal truths without discernment shows intelligence. To pawn thinking first. One has to tap into one's your intelligence by following ancient inner wisdom and rely on one's power of traditions without question is as bad as discrimination to decide what is appropriate indiscriminately welcoming all change, be it at a particular moment in time.
good or bad. Sometimes we become so
infatuated with these changes that we don't Keep what is good and useful in the know how to choose between right and society's tradition, in religion and its orders. wrong. We should accept that change is an No-one objects to that. Their eternal truth inevitable process of nature. Only then can endows them with beauty and their beauty we do it justice.
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Two Banks: One Stream

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Man has always been curious to know more about this infinite universe. His curiosity is the natural 'religion' of an active mind. It is the beginning of all progress, and the basis for development. It is curiosity alone that has made man more knowledgeable. It has given us the ability to soar like the birds in endless skies. It has shown us how to swim the gloomy depths of the ocean like fish. When countless stars shine in the night sky and meteorites shower the ground, the human mind instinctively asks, What are these things? How were they created? Why do they change? What principle governs the suspension of the earth in space? What makes it rotate? Why do the sun and the moon shine and the stars twinkle? Why does death exist? What causes these changes? How do they happen?'
At any moment, thousands of questions pop up in the human mind. It searches constantly for answers to them. These things cannot just be put to one side as incomprehensible. By saying that they are unanswerable, like the Buddha did, does not make the problem go away. The mind will

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know no peace until these questions are answered.
Both religion and science have attempted to find answers to these mysteries. Science restricts itself to what is observable. It tries to penetrate nature's secrets. It gives us information about the subtle secrets of atoms and molecules. Yet however fine its scrutiny, there is a limit to its scope. As science proceeds by induction and the experimental method, it can never arrive at a final truth. Its judgements are based on probabilities and hypotheses. Religion deals with inner feelings, with the experiment of the soul. It tries to solve questions with a knowledge that lies outside the ken of the senses. The findings of the laboratory cannot match this. Science can observe planets billions of miles away, but it is not able to see into the soul. Religion concerns itself with what lies beyond the realm of the quantifiable or the objectively observable; it is concerned with inner states of being, whereas science is concerned with outward possibilities. Religion's truths are intuitive, founded upon a rigorous process of

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relationships. Science and religion both have their place.
introspection, whereas science proceeds by conjecture and refutation based on observation. Religion bases itself on subjective experiences, science on objective utility. Science can give us progress; it cannot give us peace.
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Science teaches analysis but cannot arrive at synthesis. Religion embodies synthesis, which is the process of bringing things together. It deals with subjective factors and all sorts of human experience. Discoveries made here cannot be broken down into their constituent parts. However, synthesis and analysis go hand in hand, that is why it is important that science and religion re- establish a dialogue.
History shows that science condemns religion as regressive and reactionary, while religion has returned the compliment by ridiculing science for being concerned only with base and trivial things. The result is that both have been distancing themselves from each other, and a kind of animosity prevails between the two. When great scientists like Newton in England, Galileo in Italy and Kepler in Poland established their revolutionary theories, they brought about an upheaval in the religious world. Their findings were completely rejected and they became 'personae non gratae'. Similarly reformers like Luther and Jung also met with scorn. This situation is now changing. Nowadays minds have been freed from slavish obedience to fixed beliefs and traditional observances. People have a much greater ability to discern what reality is. An urge to know the truth is science. It is also a genuine religion.
Today's student refuses to hear any opposition to or criticism of scientific methods. Similarly the devout disciple cannot bear any criticism of his faith or religion. However, it is more important than ever that we understand both science and religion. Without science there is no objectivity in life, without religion there is no sweetness and understanding of human
Whenever religion has gone against reality, it

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has degenerated into idolatry, obscurantism, understanding. Until a few hundred years blind faith and hypocrisy. People started ago, scientists believed the earth was only a saying that whoever is the most religious is few thousand years old. Now they know it sure to be the biggest hypocrite. By not to be billions of years old. In this way using our intelligence and our judgement science proceeds by research and we turn our faces away from reality, allowing experimental testing. It never proclaims hypocrisy to flourish under the umbrella of anything as the final truth. When we religion. Religion is not only about become dogmatic or say that any research or incantations, rituals, gods and heavenly discovery is indisputable, then we are being forces. We get into difficulty when we forget unscientific. The fact is that science is our own powers and place all our faith in moving away from the physical world such notions. That's when problems arise towards a view more compatible with and hypocrisy flourishes. The true form of spiritual science. It seems that physics is religion lies in worship, discrimination, moving into metaphysics. Physics Professor empathy, faith, inner tranquillity, truth, Fritof Capra of California University, whose simplicity and mutual help. Man's hidden popular writings have done much to show qualities and potential powers come to light the curious affinity between the world-view when his inner virtues are developed. This is of quantum mechanics and that of the the domain of religion. No external power ancient philosophies of the East, has invited or ritual is required to bring it about. physicists to enter the arena of spiritual
science. He says, “In penetrating nature's Science itself has begun to accept that these secrets we have so far only used logic and forces exist. The beauty of science is that it deduction. Changing circumstances make it tries to discover the truth but does not necessary to try a new paradigm, the path of become pedantic about its answers. Science intuition. So far scientists have ignored has changed thousands of its past beliefs intuition. The time has come for it to be because fresh observations bring new restored to a place of honour."

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It is this 'inner knowing that Tirthankar appreciating the constituents of chetna-sattaMahavir called parinnā. It is discriminative the realm reached by the minds of the sages, intelligence, it is wisdom, it is religion. In which is indeed the foundation of religion discernment alone is religion found. Where and spirituality. it exists there is no prejudice. Along with the right way of seeing, there is love. The coming era may not see the opposition Alongside creativity, there is compassion. between religion and science that prevails Objectivity alone could make us greedy, today but instead may well witness their contentious, lazy and self-centred. Religion coming together. Science will do research; teaches sacrifice, service, harmony and religion will guide science in its aims and empathy. It puts objectivity in its correct applications. Then science will be more context. In fact science and religion are creative and work for the welfare of complementary
humankind. It will enhance life by bringing
to the fore people's inner abilities. The great scientist Einstein was once asked, “Aren't you afraid of death?” He replied, Man has become unsympathetic and “Nowadays, I am experiencing something insensitive. His mind has become like a surprising. I find myself becoming one with desert - lacking compassion, love and the universal consciousness. This oneness' is feelings for the greater things in life. That is so deep that I forget my own separate why he needs religion and a spiritual existence altogether. It seems an entirely dimension to his life. Religion waters the unimportant question to me, as to when arid land and it brings cohesion. It helps one comes into or goes out of this world. To people to live together in love and harmony. my way of thinking, these are just gross and That is why I feel that religion should not subtle expressions of consciousness." In this just be associated with ancient observances. way, we see that science is recognising the We must not imprison religion in traditions existence of an inner wisdom and gradually thousands of years old. We should make

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religion a way of life.
In order to uncover the past, we dig up the
ground and sift through the mud. We Religion is not a stagnant pond; it is a river penetrate the different layers and analyse the that has been flowing forever. Water that traces of chemical substances found there. flows, runs clean and fresh. Religion should We find out about the changes that have have a flow to it that maintains its purity. happened to the soil. When we come upon Religion teaches us the art of living. To the ruins of buildings and the artefacts they accept each other's very existence and contain and find inscriptions on stone, we individuality, and help and promote growth scrutinise them to find out how long ago of each other, is religion, and this is the they were made and what class of people religion we need today. This is a religion used them. By asking questions such as these that is truly scientific. I believe that when we attempt to reconstruct the story of man's hypocrisy flourishes in the name of religion, cultural evolution. Like archaeology, our art and when religion becomes like a business, and literature also tell us the story of the ups there is a selfish and egotistical mind and downs of man's thinking and creativity. working behind it. Religion shows itself in Against the backdrop of the ages the drama its divine form where men co-operate with of man's spiritual quest is played out. In the each other, are able to sympathise with one mirror of literature we study the images of another in their sorrow, appreciate and the past. We read about the thoughts and celebrate the success and joy of others. The experiences of those thinkers and seers who teachings of religion need to be more helped man's development by the example scientific, and science needs to build its of their asceticism. We find out how they foundations on religion's eternal truth. We uncovered their potential for greatness. become connected with this form of Their great thoughts and sayings are religion when we receive proper spiritual harmoniously intertwined in the history of guidance.
our culture. The fruits of their labour are found in our literature. That is why we

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should study it. If we want to read the story people without knowing the first thing of man's intellectual development and the about medicine. If an ignorant person tries emotional changes he undergoes, we can to cure himself he will just get worse. With study it in books. The knowledge gained by svadhyaya and self-improvement, we can these seers came through many hardships learn how to heal ourselves. Svadhyaya is the over a long period of time, but it is easily only way to becoming your own guru. By accessible to us in the form of literature. A absorbing the wisdom of the sages, our little effort on our part enables us to thinking becomes refined. That is why I understand the wisdom of the ages. All we would like to suggest that we follow the need to do is to read our scriptures regularly practice of svadhyaya regularly to enhance and so establish a system of svadhyaya our knowledge and enrich our lives. (introspective self-study) again.
One does not gain knowledge by becoming I think religious education is very necessary a guru. To be a guru, one has to become a today. Proper guidance in this field brings a disciple first. Being a disciple means being breath of culture and refinement into curious and having a thirst for knowledge. It people's lives. We talk a lot about faith, means that a sense of worthiness is worship, meditation and religious beginning to grow within the person. Once observances, yet we forget what instilled one gains inner worthiness, then one is able that faith, inspired that worship, motivated to be a guru. Religious education increases that meditation and hallowed those our eligibility and fitness to do this. It observances in the first place. Philosophy, enhances our capacity for gaining the study of the essence of things, did all this knowledge. What I want to say is, if you for us and now we shamefully neglect it. If wish to follow both science and religion, we attempt to get to the truth without you must practice svadhyaya. Self-study gives proper svadhyaya or introspective self- us vision, intelligence and a sense of knowledge, it will be like trying to cure responsibility. It inculcates true values in us.

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It awakens a limitless potential for the soul's growth. Through self-study, our minds are purified. They become healthier. Our faith becomes clear and strong. Pujya Gurudev Upadhyaya Shri Amar Muniji Maharaj says,
"Svadhyaya is an elixir which turns ignorance into wisdom and gives wise men the capability of illuminating themselves and others as well."

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Put your energy into good deeds

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On this earth man is the centre of and the soul reveals its pure knowledge. But knowledge and action. When he moves in the normal course of events, our actions forward on the path of knowledge, he can should never remain unguided by attain unparalleled heights. The soul that knowledge. Actions without knowledge can takes this journey enlightens itself and be dangerous. It is like putting a gun or a shows the way to thousands of other souls. stick in the hands of a blind man. He could What use is enlightenment that does not use it to protect himself or it could be used enlighten others? What use is a lamp or even to kill somebody. In fact both deeds and a sun that does not illuminate others? The knowledge in the right balance are needed sun is full of light and the splendour of its for life. rays lights up everything it touches.
If you walk with your eyes open, you can We can only feel the light of the sun when walk steadily and reach your destination we are in its presence, whereas the light of easily, but if you shut your eyes and then try knowledge once kindled can continue to to walk you might trip and fall. So whilst enlighten other souls for thousands of years. walking, it is important to keep your eyes Action alone, however, remains limited. It open. Similarly, in our spiritual life and can only inspire others at the time of its workaday world, we must have the same doing and in the presence of the doer, but if eye-limb co-ordination, we must have the actions are supported by knowledge, they right combination of knowledge and action become powerful and influential. Though in everything we do. Only then can we the realm of knowledge is autonomous, create the extraordinary in our lives. knowledge can't remain without karma. However, a person who attains final The realm of our knowledge has still to be knowledge is not required to take any developed. We are not yet perfect and so the action as his final aim has already been possibility of error arises. This incomplete achieved. This is when liberation is attained knowledge can be dangerous. People who

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follow the path of attaining the final truth in this world can continue to exist without sometimes lose their way, and they think taking action. It's a great mistake to ignore that they should abandon all action. They something as essential as this. Under the believe that because every action taken pretence of religion and in the pursuit of involves karmic consequences, their final knowledge, the belief that one's actions liberation will be prevented. Therefore, to bind one to karmic consequences has do nothing seems much more attractive and flourished. Some people decide to do to take action seems counter-productive. nothing, hoping that this will prevent them They say that since every action brings being 'bound' in any way. And this inaction about karmic consequences that increase has become a religion in itself. It obscures the cycle of birth and death, they feel that the light of true religion. Though this sort of we should not take any action at all. People thing happens all the time in the name of believe that they should do nothing, and religion, in actual fact it reduces the status of that they should stay aloof from taking religion. action whilst still remaining in the world. But one has to remember that without How are we going to carry out the simple attaining perfect knowledge, even the tasks of life if we decide to do nothing. 'inactive' commit deeds with karmic Where there is life, there are things to do, consequences; even thought brings karmic such as building a house, preparing food and consequences. No one can live in this world looking after other bodily necessities. In without taking action. Tirthankar Mahavir doing these tasks some act of violence or says that so long as there is life, one has to hurt of some kind is bound to happen. engage in taking action.
Some people feel that since these actions
involve violence, they destroy the purity of To take action is to be alive! Life itself means our souls and bind us with negative karma. action. To think otherwise is a denial of life This misinterpretation confuses people itself. The Bhagavad Gita says no living thing about religion.

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How will we live if we stop taking action or Mahavir to get someone else to do on your cease to do things for ourselves? Generally behalf any action that you don't want to do the answer to this question is that we must yourself. One does not escape the karmic not do anything ourselves or we will be consequences of the actions in that way. In committing a violent act. Someone else fact, the karmic consequences will be should prepare food for us, sew our clothes, compounded. build our houses, publish our books, arrange for our security, commit acts of violence for Those who are on the path of knowledge, us. I would then ask: Do we escape from sin are respected in society, and behave if another person does everything for us? decently, should remain more active in their Will the doer alone reap the guilt of sin lives and do good deeds. When Tirthankar while the beneficiary of the deed remains Mahavir was asked whether it is better to be free from karmic consequences? No. We active or to do nothing, he replied, "Those cannot place the rifle on someone else's who are good and pure should be active. shoulder, take aim ourselves, pull the trigger They should arm themselves with and then let them take the blame. This type knowledge and experience in order to fight of specious argument has given rise to many evil in society." If the good do not do ridiculous observances or so-called something, the bad certainly will, and their traditions within the fold of religion. actions will make society suffer. Power will
pass into the hands of those who are not This one-sided view shows a complete lack guided by compassion or discretion. of understanding. It has brought us into Individuals, society and finally the nation disrepute. How can we expect others to do will suffer if the power is handed over to things we won't do ourselves. What is these people. wrong is wrong, whether you do it or someone else does for you. It is against It is not right for people to strive to do morality and the teachings of Tirthankar nothing. The good should do more. Pure

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hands should be powerful hands. Decent people should enhance their capacity to do good. Those who seek the truth should further develop their capacity for doing things for others. They must serve society and spread the light of their knowledge. By battling against the evils that afflict society, they can purify it and raise it to a higher plane. Seers have shown us this through the ages:
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Asarginiya Parijanassa Sarginhanayāē
Abbhutthēyavvam Bhavati Gilānassa Agilānayāē Vēyāvacca Karanayāē
Abbhutthēyavvam Bhavati
The biographies of the Tirthankars are vividly depicted in the Jain Agamas. The chronicles of their lives dramatically illustrate the fact that they were all 'karmayogis' in the true sense of the word. They were detached from the results of their actions, but they were certainly not indifferent to the actions themselves. They were not motivated by the slightest personal consideration, yet they continuously performed great humanitarian deeds. Having attained Keval-gyan (the final knowledge), there was nothing more for them to achieve. Once they gained the thirteenth level of gunasthanak (the ladder of spiritual development), they achieved liberation from the chain of cause and effect - the cycle of birth and death. They had reached the heights of their spiritual purification, yet they continued to teach, to practice asceticism, to establish religious orders, to initiate aspirants, to instruct them and speak on doctrinal matters. They were ready to travel hundreds of miles to counsel people in need of instruction. These great sages and seers are an example of dynamic action and good works. They are role
Always be ready to give relief or protection to those who are oppressed and afflicted. Always be ready to serve the sick and suffering. In this way knowledge enters the realm of action and creates a very special path to liberation called “karma-yoga'. The truly knowledgeable will never stay inactive or be passive bystanders while society remains plagued by evils.

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models for society, the Jain congregation in than simply taking them on trust. They say: particular, of how to do good for others in 'If you're a seer, a religious person, why a natural way. If there is a decline in doing don't you teach us by your own example? good, evil will prevail. If the good do not You know the right path but instead of act, the bad will. If the religious isolate going down it yourself, you keep urging us themselves, the irreligious will proliferate. to take it. Why don't you perform seva, or do Society will be plagued by violence, the good deeds that you keep telling us to viciousness, corruption and injustice. do? Wouldn't the good deeds be that much
more holy, effective and inspirational if Nowadays thousands of people have taken undertaken by you? Your countless to the cloister, preferring a contemplative scriptures will remain useless until you existence. They are doing nothing and they yourself do something to show their are dependent on others. To live on the effectiveness. The impact of one good deed labour of others is to impose an performed by your own hands will be able unwarranted burden on society. In the name to create the effect that many hours of of religion and sacrifice, thousands of monks preaching from the scriptures will not. and nuns are choosing this way of life. Thousands of hands will then join you in People are repulsed by the very name of your good works. Why don't you do sacrifice. Suspicion replaces trust, disillusion something practical as well as preaching to replaces inspiration, and disapprobation us? Why do you stop there? Is it because you replaces respect for religion.
are a shraman and your code of conduct does
not allow it? What is the meaning of the In this scientific age people will not accept word shraman? Does it mean someone who religious teachings without question. They works hard or does it mean someone who want to approach religion in a logical and only preaches? If the practice of ahimsa is a respectful manner. They want to test things good thing, if service to humanity is a good with their own reasoning faculties, rather thing, giving knowledge to others is a good

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thing, and promoting vegetarianism is a good thing, then what is stopping you from doing all these good things?'
Today people are logical and independent thinkers. They want answers to these questions. Jainism promotes detachment from the actions you take. It does not preach the abandoning of those actions themselves. Tirthankar Mahavir said, 'Asam Ca Chandam Ca Vigiñca Dhire' - Wise people give up their desires and attachments yet continue to do good.
Jainism is about taking action. It is about finding fulfilment through one's good deeds. Tirthankar Rishabhdev, in this avsarpini kal (regressive half cycle), was the first promoter of purusharth - taking action. He first taught people how to work and then he instructed them in religion. In other words, work is essential. Deeds indissolubly linked with life and creation. If along with the doing of deeds the mind is awakened by religious teachings, then those
are
*
deeds become pure because they are being performed without any desire for reward in return. That alone makes them effective and inspirational. They become good deeds. As such deeds are emulated, goodwill spreads like a chain reaction. Actions performed with detachment do not bind, rather they open the door for liberation. If abstaining from action were sufficient to extinguish karmic consequences, then why were we asked to practice actions like fasting, meditation, rituals, charity and other such cardinal virtues? Why did we need to establish religious orders at all? At one time you could just go into the jungle and gain liberation through solitary meditation there, but Jainism has not accepted the abnegation of action as religion, rather it has asked us to keep a taste for doing things, whilst remaining detached from the results of our actions. Inaction must be given up and selfless work towards the good should be wholeheartedly embraced.

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Love is not something that can be poured into
us from outside. It is simply there within. It only needs to be unveiled to bring it forth. A sculptor breaks into a stone; with a hammer and chisel he carves it. But what is made new through this process? Nothing! The sculpture
was already hidden in the stone. It is a question of shaping the stone, and chiselling it using the proper methods and techniques.
Digging a well does not create any water. Water is already present in the perpetual flow from the earth's womb. All that is required is to dig through the earth's layers to allow it to emerge. In the same way, purity of the soul, or godliness, is hidden in every man. It need only be unveiled. It is this godliness, or essence of
the purified soul that is love - that which leads a man to become a supreme man. And this is the golden path that takes a man from the pursuit of worldly pleasures to the
attainment of liberation.

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Light up the Dark in the Places of Pilgrimage

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Tirth-Kshetras (the places of pilgrimage) are a distinguishing feature of our culture. The word Tirth means the sacred bathing spots found at the confluence of various holy rivers. By extension, the name has come to mean mountain retreats or other areas hallowed by the austerities and spiritual exercises practised by the great seers, and purified by their presence.
From a cultural point of view the sites of Indian pilgrimages are also a holy 'confluence' of different sects, religions, languages and traditions. Here you can see India's diversity, her brilliant colours, her pageantry and her intoxicating beauty. In ancient times these holy places were the vital centres of learning and religious debate. If you visit any of these pilgrimage sites today, you can catch a glimpse of the soul of India. That is why India is called Tirth-Bhumi, 'the land of pilgrimage'.
Many of the ancient places of pilgrimage are situated in Bihar and Uttar Pradesh. Both Buddhism and Jainism have strong roots in Bihar. It is the heartland of both these

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religions. In Bihar alone there are hundreds of places of pilgrimage. At one time these sites saw many scholarly discussions by great thinkers and seers. Their meditative zeal and
spiritual striving lit a flame which illuminated the entire nation. One could find a row of these ascetics, like jewels in a necklace, sitting strung out across the mountain tops in quiet introspection. What was uttered there reverberated around the world. Sadly that situation no longer exists. These once very lively places of pilgrimages
temples, holy peaks, banks of rivers and mediation groves - now wear a sorry air. They have become like shabby stopover places, like empty shells. Though their spiritual light has not been extinguished, it has considerably diminished. If we are not careful it will go out altogether and darkness will prevail. We have to re-establish our holy pilgrimage sites as centres of worship, welfare work, education and cultural activity. We must restore them to their former glory.
It seems that many of the areas where our holy places are situated, are economically backward and the people living there are

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very deprived. They lack proper provision unemployment and various types of for health and education, and a proper addiction are increasing. I feel terrible infrastructure for development and anguish when I see that the glorious past of commerce has not been set up. Sometimes it these places has disappeared; when I see appears that this backwardness, this slow pace these mountains and forests, once hallowed of development, has in itself become one of by superhuman feats of spirituality, reduced the hallmarks of our holy places. There is to being places of iniquity. I feel great sorrow dependency instead of self-sufficiency; when I see places once described as centres instead of being welcomed, travellers are of knowledge, now drowning in illiteracy. robbed of their belongings. In fact, neither Places where great world religions were life nor property is safe in these regions. born are now notorious for their staggering People who visit these places make generous infant mortality rates. Places that attracted donations, as they come for religious the great souls of the world with the rich purposes and they feel an attachment for the perfume of their culture and spirituality, are place. They are eager to do something for now overrun with poverty, unemployment local development but often they do not get and crime. Anywhere you go today the the co-operation of the locals. The local situation is the same, whether it be Rajgir, people benefit from the generosity of the Pavapuri, Guniyaji, Shikharji, Vaishali or philanthropic pilgrims, but once the largesse Champapuri. The bitter truth is that all these has been dispensed to them, they promptly social evils tend to be concentrated in our disperse. They do not even use the money holy sites - turning them into places of for their own or their family's welfare. danger and degradation.
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Such acts of charity have actually become an obstacle rather than a spur to development because they breed a dependent culture and provide cash for social evils. Poverty,
It is vital that we change the situation as soon as possible. We hope that our places of pilgrimage will once again become centres of knowledge, purity and spiritual awareness.

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For this to happen, however, a truly and make the people less dependent. concerted effort is required. A far-sighted collaborative scheme is essential. The I believe that a one-sided approach will not development of pilgrimage sites cannot be resolve the problem. Pilgrims can donate confined to the building of temples and rest money and support but this will not suffice. houses alone. Their reputation as centres of It has to turn into something very practical. excellence will be restored only if the living No progress is possible until the conditions of the local people are improved consciousness of the local people is raised. and a sustainable development programme is Self-worth cannot be given, it has to be born instituted.
within the self. When people are responsible
for their lives, help will automatically come Thousands of people around the world visit to them. As people become less dependent these areas of pilgrimage every year. Pilgrims on others for food, clothing and the basic come here with faith and devotion in their necessities of life, the situation will begin to hearts. They are eager to do something to change and a different atmosphere will be help the local people. When they see what created in these holy places. Hard work and the conditions are like, they immediately try collaboration will replace despair and lack of to alleviate the poverty and unemployment. morale. However, the problems will never be They distribute medicine, food, clothing and solved if the people in these holy places other necessities. However, due to the remain objects of charity. poverty, unemployment and addiction that they face, the morale of the people of Bihar One of Bihar's main problems is lack of has sunk so low that despite these energetic security. People are happy enough to come efforts by the pilgrims, the situation changes on a visit or make a donation, but no one very little. What is needed is a minutely wants to stay because their physical safety planned development programme by the cannot be guaranteed. From time to time pilgrims to make the local conditions better people inquire as to what can be done to

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improve conditions. They are full of enthusiasm and want to contribute to the development of our pilgrimage sites, as well as helping local people. Industrialists are willing to put up factories; schools, colleges and hospitals could be opened - but nothing will get off the ground if the law and order situation does not improve. The fact is that just hearing the word 'Bihar' frightens people. An awful atmosphere of insecurity prevails there. Everyone is worried about the problem. To improve the situation, the first thing local people have to do is to instill confidence in their visitors by creating an atmosphere of safety in these areas. Let the benefactors be seen not just as a source of revenue but as respected guests, and let local people be entirely responsible for their safety.
The locals should make the visitors feel at home and should make them feel secure. They should let the visitors know that they are with them, not against them, and show willingness to help in the development work. In my view it is only then that these problems of development at the pilgrimage
sites can be properly addressed. We must replace the present 'reign of terror' in these parts with security, and illiteracy and disease with an atmosphere of trust and collaborative effort, so that the task of development can be carried through successfully.
Much can be done to promote vegetarianism in Bihar. Local people are trapped by ignorance and addiction, so it will be necessary to go from door to door to tell them about a better way of living. First, their diet and manner of life will have to change they'll have to be free from addiction. The ordinary person in the area is very poor, fearful and superstitious. As they are uneducated, they are unable even to think of progress. Our first priority is to end this ignorance and addiction. Poverty is no crime; it is merely the consequence of ignorance and lack of a proper education. No development is possible for these people unless their mental outlook changes. Pilgrimage site protection committees and other organisations should get together and agree to a programme of action. At the same

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time the consciousness of the local inhabitants must be raised and they should feel motivated to collaborate on the restoration of the pilgrimage sites. I believe that this environment can then be rendered free from fear and development can go ahead.
When I turn the pages of history, many things become clear to me. Jain society has always played a leading role in the independence struggle, constructive development programmes, and welfare. schemes. Jains have been at the centre of building up the nation as a whole.
The Jains have always acted on the principle of parasparōpagrahō jivānām - there can be no progress or development in our lives without us helping each other. I see the Jain community in village after village assisting wholeheartedly in the building of schools, hospitals, temples and the development of other worthwhile institutions. I feel that their contribution to the development of our nation has been remarkable but that it has never been adequately recognised. With

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all due respect, I must point out that these services to the community have not been seen in their true light. People have been ignored rather than rewarded with compliments. No honour, prestige or other mark of distinction has been accorded their charitable deeds. The prevalent attitude seems to be that once the philanthropists have done their work, they should move on.
What sort of attitude is it that, when someone comes from far away to do something for you, and you don't even say two words to thank him; you don't seem in any way obliged to him and your eyes never light up with affection or empathy towards him? This indifference should be swept away and we should all learn to return the affection shown us by our benefactors. We should welcome their assistance. At the same time, the Government of Bihar should accept responsibility for developing these pilgrimage sites that are visited so regularly, and to provide security for them. Once the development of these places of pilgrimage is underway, the whole state will prosper.

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The 'Mother Race' deserves Honour

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One of nature's greatest creations is woman. She is like a song that has beauty, harmony, sweetness and the ability to bring bliss to the world. All the gentler virtues of creation - generosity, nobility, love and compassion come to life in woman. But this mirror image of nature's harmony has now been tarnished. It seems as if the melody of this great song is out of synch'.
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It is the arrogance of human beings that has done this. They have a special capacity for splitting things up, they delight in making divisions and ultimately they have succeeded in breaking up humanity into two separate species, man and woman. Every good thing has been reserved for the man, whilst woman has become oppressed and afflicted. The human race, which is only a small part of creation, lives by a system that is based not on genuine virtues, but on imaginary differences. There are no disputes when distinctions are made according to real virtue, but conflict is inevitable when artificial lines are drawn up.
Mankind's twisted intellect has always

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distorted nature by fomenting dissension and disharmony. Life can only be happy and blissful if all the divisions are brushed aside and a sense of harmony and oneness is restored to the world. Man and woman have both been equally important in the development of human culture. In fact the contribution of the woman sometimes exceeds that of the man.
I would like to use the atom as a metaphor to illustrate the role of men and women in society. At the centre of the atom is the nucleus, and a mist of various other subatomic particles surrounds it. It is the nucleus that holds the atom together. The nucleus is the source of energy. The atom has an infinite capacity and the source of that power lies in the nucleus. Humanity is just like an atom. Woman is the nucleus and man the surrounding shell containing the haze of sub-atomic particles. The innate capacity for reproduction lies with the woman. Growth, increase, nurture, everything comes from her. Although the construct of a human being comprises both man and woman, woman plays the larger

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role. She is the root of creative energy and is Religious people have played a large role in the nucleus of humanity's strength. determining the character and operation of Humanity orbits around the female. social institutions. However, they are not
responsible for all the shortcomings Man and woman are the two wheels of the prevailing in society. Society sickens and *chariot' of creation. Woman is the earth, many social evils arise when it does not man the vegetation. Man may grow change with the times. People lack courage upwards but woman supports his roots and and lose the ability to bring about a relevant enables him to flourish. Woman's greatness change in their social conditions. is comparable to the earth's greatness. Like the earth, the mother symbolises courage, In sacrifice, service, nurture, patience and patience and creativity.
forgiveness man sometimes falls short, but
woman is always there, ready to help, a If these innate virtues of the race of symbol of conscientiousness. Although mothers' had been properly utilised in the stories of her sacrifice do not always appear first place, our culture would have been on the pages of history, they are imprinted more enriched and more closely integrated. on men's hearts. There have been many Sadly the reverse has come to pass. Instead of heroines, like the Rani of Jhansi, who leading independent and effective lives, defeated men in battle and inspired them women have been condemned to living a with her courage and bravery. In the realm helpless existence. This is true even today. of spiritual science, Gargi too was far from Thousands of women are still oppressed and being alone in grasping and expressing the leading a life of slavery and dependency. This highest and subtlest forms of truth. The awful situation demands a lot of thought. wisdom of women like her impressed sages Despite the efforts of great prophets and like Yagnyavalkya, well-known for his social reformers over many years, the prudence and brilliant intellect. Countless problem remains the same. Why is this so? women have brought men-folk back to the

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right path by their powers of rationality and pass, it would be the golden age of our discrimination.
development. Though men and women
have different virtues and capacities they In the history of the human race, there have should be accorded equal respect and equal been times when all the paths of progress rights. Only then can we have a truly were monopolised by men. Men alone healthy society. exercised power or were permitted the pursuit of pleasure. Religion too was A mother is a maker and creator - she can restricted to them. Women were permitted never be a destroyer. If the discipline and nothing, not even their own emotional life. prudence she embodies could be put to use, No independence at all was given to them, then the escalation of nuclear weapons Men controlled women's lives from birth to would be stopped. The whole of creation death. This was a woman's fate.
requires compassion, not cruelty, and the
epitome of compassion is the race of The race of mothers has the capacity mothers. needed to capture the heights of spirituality. Woman can reach the pinnacle of success A strong and healthy society can be created even in their social lives. There is no area in only if respect for the race of mothers is the fields of science, politics or art where inculcated in us all. Then this century will she is unable to excel. Will a time ever come witness a re-awakening of womankind and when the entire human race lives together herald a new sense of well-being brought without distinctions of class, caste, colour about by women. and importantly gender? Should it come to
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Charioteer Needed

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When a skilled sculptor becomes immersed and beliefs. The karyakartta is society's Tridev in his own imagination, a timeless work of (triple deity). art is produced. When a learned thinker plumbs the depths of his own thoughts. There is a lack of properly educated and beautiful literary works are created. When a motivated karyakarttas in every part of talented specialist in any field applies himself society today. When trying to make any to his research he can astound the world work programme, organisation or movement with his discoveries. Similarly the skilful successful, the role of the leader is relatively karyakartta, the capable worker, who is less significant than that of his karyakarttas. utterly dedicated to serving society, can The leader is like the flag on top of the rejuvenate it.
temple; the karyakarttas are its bricks and
mortar. To my mind the humblest labourer I believe this sort of karyakartta is an asset to is more worthy of respect than the most any organisation. He can help enlighten senior karyakartta, if the latter is motivated society and move it in the right direction. only by self-interest. The true karyakartta is He can undertake the responsibility for never motivated by self-interest; he remains building it up. In the language of Hindu detached from trying to attain personal mythology, the true karyakartta embodies glory. He is an idealist and inspired to do the strengths of Brahma, Vishnu and Shiva. good works for others. He lives a life of selfThrough his force of character and strength sacrifice. Karyakarttas should be pure in of soul, he can be instrumental in creating a thought, worshipful, self-disciplined, selfhealthy society. He can help the helpless controlled and eager for selfless service. and take care of the sick and needy. He is a fearless protector of the weak. His They should not follow any particular independent and revolutionary thinking can principle or belief slavishly, but use instead demolish anti-social and anti-national their own powers of judgement and elements. He can root out reactionary ideas discrimination. In addition, they should have

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a stainless character. They should never for education, combating addiction, embrace expediency for the sake of success. providing employment and other They should prefer failure along the ethical worthwhile goals. We should use our path, to success down the path of expediency. energy for the implementation of these We need this type of fearless, determined, projects. We should train proper karyakarttas sensitive, selfless and sympathetic karyakartta who will guide people on their way and today. We must produce the type of keep the chariot' of service going in the karyakartta who will aim for spiritual right direction and at a good speed. purification through service.
Chariots are the symbol of movement in At eye camps in Veerayatan I see many people Indian culture. They represent ideals and who do a lot of hard work without being symbolise our progressive thoughts. Service asked. They give themselves over completely is our ideal. It is what our movement is to their voluntary work. Some put ointment about. It is our chariot. The karyakarttas are in the eyes of patients, some spread out the the charioteers. We need a charioteer who bedding whilst others arrange for food and knows the art of controlling the horses, drink. The family-like atmosphere brings knows the road well and also knows where comfort to the patients and in turn their he is going. Even more important, the gratitude brings joy to the volunteers. We charioteer should be able to give guidance should do this selfless service wholeheartedly to the other person mounted on the chariot and extend it to the other parts of Bihar, and with him. The charioteer is greatly from Bihar to the rest of India, and from esteemed in Indian culture. India to the whole of humanity.
Looking at the distant past, my gaze fixes Along with this humanitarian service we itself on the events of 5,000 years ago. The should work collaboratively to our full Mahabharat war is about to start. Lord capacity and with all our talents on projects Krishna has become Arjun's charioteer. The

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Pandav and Kaurav armies are facing each beasts. His heart was very moved at the other on the battlefield of Kurukshetra. sound. He asked his charioteer what the Arjun wants to quit the battlefield. He matter was, and why these terrible cries of debates whether to fight or leave. He can't distress were coming up through the music. make up his mind about what to do. What Arishtanemi's charioteer explained to him is the correct action to take? At this that these animals and birds were being juncture, Arjun's charioteer, Lord Krishna, butchered for the wedding feast. From that shows him the way. Arjun's indecision very moment the course of Arishtanemi's comes to an end. He decides to fight. Here life changed irrevocably. He took off his Lord Krishna is Arjun's charioteer and guide wedding finery, renounced the world, and at one and the same time. He gives devoted himself to the religion of universal guidance, not only on Arjun's immediate compassion. In this case, a charioteer dilemma, but also on all other matters of changed not only the direction that his religion, politics and sociology. Arjun was passenger's life was taking, but also guided victorious at Kurukshetra because of the him on a path of religious awareness. guidance he received from his excellent charioteer.
In the age of the Ramayan, King Dasharath
was being bested in combat, when his wife In that same Mahabharat era, a charioteer Kaikayi came forward to take the place of provided him with such valuable guidance, his charioteer. The king had been losing the that the course and destination of battle, but his new charioteer's dauntlessness Yadukulbhushan Arishtanemi's life changed put him on his mettle. She managed the completely. Nemi Kumar was a bridegroom horses and also wielded the bow to such being driven to the marriage hall in a good effect that her intervention snatched chariot. In the midst of listening happily to victory from the jaws of defeat. A king was the strains of the exquisite wedding music, about to be defeated - a charioteer brought he could hear the piteous cries of birds and bim victory.

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Prince Siddharth had a charioteer called embody a move forward. The river never Nand. On seeing an old man, a sick man tires; it wears down rocks and breaks and a dead man successively in his path, he through other barriers, and is then joined asked his charioteer what had happened to on the way by its other tributaries until it them. He had never seen a sick, an old or a finally reaches the sea. We should be dead person before. His inquisitiveness was similarly tireless in pursuing the common astutely answered by his charioteer Nand. good. Suddenly Siddharth was awakened'. He renounced the world and became the If the cause is worthy, you will never lack Buddha. One charioteer's guidance caused funds. If the goals are clear, you will never millions to find the right path.
lack good karyakarttas. Along with the
power of money, let's have 'people power' We need such charioteers, karyakarttas and and inner strength too; only then will we be guides who can use their wisdom, far- able to impact on the spirit of the age and sightedness and other good qualities to plan get things moving. and implement programmes for people's welfare. From their experience, Buddhism was awarded by the munificence extraordinary capacities, wisdom and of Emperor Ashoka who opened up his learning, they should establish centres for imperial coffers to fund Buddhist the service of humanity all over the world. missionary activity both within India and They should guide the organisations as well abroad. Shankaracharya was generously as work wholeheartedly for them with all assisted by Raja Mandhata, who offered up their strength, dedication and wealth. all his treasure as well as his entire army to
him. The wealthy Bhamashah sacrificed his I believe that programmes motivated by all to supply Rana Pratap with the funds high ideals and feelings for people's welfare necessary to keep the Moghals at bay, and will be successful and effective because they thus preserve the sovereignty of Mewar.

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When Gandhiji needed resources for the independence of our country, he was supported by people like the Birla and Bajaj families. Netaji Subhash Chandra Bose was unstintingly supported by many of the Indian families resident in Burma. They organised a collection for 'Azad Hind Fauz' by presenting to him his own weight in gold. It is rightly said that when you move forward purposefully, you will always find a path.
Good ideas and worthwhile programmes possess an intrinsic power that attracts support. Christianity, assisted by only a handful of apostles, has now converted a third of humanity. Karl Marx was much persecuted and rejected in his own time, yet his ideas came to hold sway over one half of

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the human race. A good deed is like a drop of oil that imperceptibly spreads out across the surface of an entire tub of water. In the same way, great ideas slowly make an impact throughout creation.
Today we need karyakarttas with focus. We need trained charioteers, capable people who are willing to accept the role of a guide. Working together they will put the 'chariot' of progress on the road to the divine light once again. I wish that:
Only when great souls rise, will there be a golden dawn, The rays will spread everywhere, And there will be a fragrance' of bliss in every direction.

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Love for the Birds and Beasts

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The beneficent teachings of Tirthankar in the forests, running rabbits, leaping Mahavir flowed along in accordance with monkeys, the lordly lion, the stately the principle of the oneness of life. He said: elephant and even the tiniest of creatures Sawē Pānā Piyāuyā Suhasāyā Duhapadikālā
like the ant, are all imbued with the same
consciousness, with the same life force. Appiyavahā Piyajivino Tamhā Nāvāeja Kam Ca Nam
"! What is within us is within them as well. Every creature on earth wants to live. They They all have feelings. They all feel pain. all love life; nobody likes grief or pain. No- Imagine our plight if a killer with a sword one wants to die. So do not kill anything. Do or a bloody knife in his hand confronted us. not even think of hurting or harming How would we feel in a situation like that? anyone.
We would start to shake, our mind would be
paralysed with fear. Our limbs would lose Ahimsa doesn't just mean not killing, it their volition. Would not the reaction of a means recognising the right to life of all cow, buffalo, lamb, deer, rabbit, duck or sentient beings. It means the acceptance of chicken when confronted with a butcher's their very existence. I think that Tirthankar knife be the same? Wouldn't the creature Mahavir's ahimsa goes even further than feel terrified as the blade approached its that. It means loving all sentient beings. It throat? Wouldn't it yearn for life? If you can means helping them and looking after their watch without compunction an innocent welfare. Ahimsa means behaving in a animal being tortured or killed then you are compassionate way and having empathy for not fit to be called a shravak, let alone a all beings. This is the universal expression of human being. Tirthankar Mahavir's ahimsa.
The first great doer' of our age, Tirthankar The trees growing on earth, the birds in the Rishabhdev, taught various arts and skills sky, the little fledglings flitting in and out of such as agriculture, the preparation of food, the groves, the fish in the sea, the frisky deer the kindling of fires, the skills of writing, the

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rites of marriage and an organised system of standing right in front of him. The lion society. He taught sixty four different types roared at him as if in welcome: "Oh man! of these social skills to people, through his You are just in time. I prayed to God only a daughters Brahmi and Sundari, who were minute ago and you have been sent to me as very good at figures and the rudiments of a gift from Him. Thank you." writing. Along with the studies of music, astrology, swimming and chemistry, he The philosopher was extremely frightened. taught the art of understanding the language He was staring death in the face. The blood of the birds and beasts as well. The main froze in his veins and rendered him dumb objective of this study was to understand the with terror. Gathering his last reserves of feelings of these creatures and do something strength, he tried to run away, "Beware," to alleviate their pain and suffering. roared the lion, "don't your dare take
another step. I will eat you today! Oh man, Birds and beasts also communicate in their our sacred scriptures say that man is the best own way. But will man, who is so self- food to eat, since he is fed on the best that absorbed, ever stop for a moment to try and money can buy. That is why his flesh is so understand what they are saying? Will he delicious. To eat men is a sacred duty for us ever respect their ability to understand lions. Securing a man to dine on is the result things or recognise their importance in our of our doing good deeds in a previous life. world?
God has created man for the lion to eat.
Prepare yourself." One day an extraordinary thing happened. A philosopher was wandering alone in the The philosopher could think of nothing but silence of the forest, concentrating on his own safety. In fact, he completely forgot solving some complicated question. He was about philosophy. Frozen with terror, he exhilarated by his quest and unaware of his managed to say in a trembling voice, “Lord surroundings. Suddenly he saw a lion lion! In our scriptures it is written that

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everything has been created for the benefit will rot in Hell for insulting these great of man, because man is unique. He is words. I am telling you the truth. My superior to all other creatures."
scriptures are the only true scriptures." The
philosopher was dumbstruck. Even if he Man may think of himself as intelligent and could have spoken, what was there left for boast of his logic yet faced with the lion's him to say? arguments he finds himself trapped. The lion said, “Foolish creature! Feeble man! Why Man is entirely ego-centric, he has don't you just keep quiet? Shut up! You proclaimed himself the most excellent of know nothing. Our scriptures are beyond creatures and the only one deserving of your comprehension. They contain attention. He uses his intelligence for his everything. All knowledge is explained in own selfish ends. All the rules are in his them. They state that the lion is the king of favour. He does not bother about the hurt all living things. No creature is greater than done to others, he thinks only of his own a lion, every other living thing exists only to comfort and happiness. In this way he has serve us."
brought about fear and dread on this earth.
Man has lost his humanity because he has Pleading for his life the philosopher said, "O forgotten the essence of the great prophets' Lord of the forest! Our scriptures were not teachings. written by men, they were given to us by God himself!"
Birds and beasts are just as important as
man. No-one has the right to take the life The lion roared again, making the whole of another being. If you recognise the forest shake: "O fool! Was your tongue only existence of others and give them created for you to talk rubbish? The consideration, they will reciprocate. It is true scriptures of lions are the only valid words that birds and beasts don't understand man's here on earth. Anything else is nonsense. You laws, but they do understand those of

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violence, there is also fear.
nature. Fear brings about fear and violence begets violence, but fearlessness engenders fearlessness and love begets love.
Would you like it if someone hung a picture oozing blood on your bedroom or dining- room wall? How would you feel about it? Would any artist deliberately choose to celebrate scenes of violence in his paintings? Do you enjoy looking at scenes of violence and bloodshed? Can the screams of terrified animals be pleasant to the ear? Wouldn't you prefer to see the flowers blossom? Wouldn't you prefer to hear the merry chirping of birds? This is the law of nature. Man loves life and only life-giving scenes have the power to delight his mind.
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Whenever you are loving and compassionate, love and compassion will be generated everywhere. Wild animals like tigers, lions and deer come and sit beside seers meditating in their forest retreats. Why do they come? What do they get there? A feeling of security, of love and compassion. Instead of a feeling of hostility towards them, they find that the fountain of love and affection flows there. Cruelty breeds cruelty and brings distress to the cruel; compassion breeds compassion, and brings bliss to the compassionate. Throw a pebble into the water and countless ripples form. A voice in the stillness echoes and echoes a thousand times. In the same way our love and compassion awaken, answering echoes in every corner of creation. Cruel and sadistic feelings on the other hand produce a commensurate hatred and animosity in the atmosphere.
Not only man, but every other creature loves life. All sentient beings understand the language of love and freedom from fear. While insects and other small animals like lizards and rats live alongside you, most birds and beasts like parrots, pigeons or ducks run away from you. These poor dumb animals are afraid of man. They are afraid we will catch and eat them. Wherever there is
Our Indian culture has such an affinity with, and affection for, birds and beasts, that
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more respect and are almost more revered in Tirthankars is not just a decorative our lives than man. In the Vedic culture, the embellishment or an iconographic sign used Garuda (eagle) is Lord Vishnu's chosen for ease of identification. There are no 'vehicle'. Shiva mounts the bull Nandi. Lord astrological or other arcane mysteries Ganesh, the son of Shiva and Parvati, uses encoded here. They are the outward signs the rat. His elder brother, Kartikeya, has the that represent a great philosophy. If their peacock, now India's national bird. Goddess purpose had been for identification alone, Laxmi travels on the owl, Saraswati on the any sign or symbol could have been used. In swan, Durga, Chakreshvari and Ambika my view three different concepts are clearly have the lion and Yamaraj has the buffalo. In demonstrated here. mythologies all over the world many gods and goddesses are associated with a Firstly, they represent equality between man particular bird or beast. In this way we are and animal. Man is not superior to the birds introduced to a thread of oneness with all and beasts nor are they inferior to him. The living creatures and taught to love each and symbols are the expression of the every one of them.
philosophy that as far as consciousness is
concerned, every living being in creation is The Jain religion embodies compassion. Of important. our twenty four Tirthankars, seventeen have been depicted with particular birds or beasts Secondly, there is diversity amongst the at their feet. The symbol of the first birds and beasts. Each one has a special Tirthankar, Rishabhdev, is the bull. quality, i.e. the lion has strength, the bull is Ajitanath has the elephant, Sambhavanath, reliable and the elephant has gravitas. No the horse, Abhinandannath, the monkey, living being is without a virtue of some Shantinath, the deer, Kunthunath, the goat kind. We should try to understand that each and Parshvanath has the snake. This species has its own virtues. We should absorb association of animals with the image of the these ideas and make them our own.

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Thirdly, and most importantly, birds and Not hurting animals is one thing, but we beasts are worthy of love, affection, and must not turn a blind eye when animals are respect. Until we respect all living things, being tortured, destroyed or cruelly note their different virtues and behave slaughtered. We should stop up this river of towards them as if they were our own blood. Jainism should take a much more children, brothers or colleagues, our active stand in battling cruelty to animals, consciousness will fall short of grasping the whilst also engaging in nurturing and totality of creation.
protecting them.
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By placing the birds and beasts at the feet of The Jain religion befriends the whole world. those it venerates, Jain culture has shown To do this we must learn to love the birds that we should not just be sympathetic and beasts, and teach this love to others. To towards them, but also become active love the birds and beasts is to love creation. partners in protecting and nurturing them. To care for them is to care about our You will ask why the Jains need this responsibility to the environment. In these message, because most Jains do not hurt times of global awakening we must let animals or indulge in violent activities ahimsa manifest itself in the universal form of anyway. This is true, but it is not enough. befriending and defending all forms of life.

Page #267

Wisdom is not born of ego, but of love. Love is not attachment, nor is it any kind of passion. It is the natural flow of emotion from the heart. Love knows neither hardship nor burden. It is a pure cascade of inner bliss. Apart from bliss, it has no other expression. Search deep within yourself; the god of love is always found there. Love is the perpetual guiding force of any form of life. Love can even understand emptiness. It is a useless endeavour to write of love for it cannot be
encompassed within words. It is beyond words. Love is innate, a natural emotion; it is boundless.

The Jains through Time

Page #268

Bibliography
Sahu, Laxmi Narayan.. Orissa mein Jain Dharma
- Shri Akhil Vishva Jain Mission, Aliganj, 1959
Ranka, Rishabh Das, Jain Dharma Ki Vyapakta
- Bharat Jain Mahamandal, 1974
Shah, Chimanlal Jayachand, Uttar Hindustan ma sain Dharma
- Longmens Green & Company, Bombay, 1937
Sadhvi Sanghmitra. Jain Dharma Ke Prabhanik Acharya
- Jain Vishva Bharti, Ladnu, 1979
Satyadarshi, Shri Kumar., Krantikari Mahavir
- Shri Jain Shvetambar Mahasabha, Merut, 1964
Muni Shri Nathmal.. Jain Parampara Ka Itihas
- Jain Vishva Bharti Ladnu, 1978
Sanghvi, Sukhlal.. Char Tirthankar
- Jain Sanskriti Sanshodhan Mandal. Benaras
Tiwari, Marutinandan Prasad.. Jain Pratima Vigyan - Parshvanath Vidya Ashram Shodh- Sansthan, Varanasi, 1981
Jain, Hiralal. Jaint Itihas ki Purvapithika aur Hamara Ablryuthan
- Hindi Granth Ratnakar, Bombay, 1939
Desai, Mohanlal Dalichand.. Jain Sahitya no Sankshipta Itihas
- Shri Jain Shvetambar Conference, Mumbai
Jain, Rajendra Kumar.. Jain Itihas par Lokmat
- Shri Jain Sabha, Merut, 1968
Sanghvi, Sukhlal. Jain Sanskriti Ka Hridya
Ghosh, Amalanand., Jain-Kala enam Sthapatya, Part I, II, III
- Bhartiya Gyanpeeth, New Delhi, 1975
Bansal, Pandit Mulchandra Jain., Jainacharya
- Digambar Jain Pustakalay, Surat, 1948
Jain, 'Martand' Manmal., Jain Gaurav Smritiyan
- Jain Sahitya Mandir, Ajmer, 1951
Kalelkar, Kaka., Jain Dharına ek Sarabhaman Jeevan-Drishti
- Bharat Jain Mahamandal, Bombay, 1975
Acharya Umasvati, Tattwartha-Sutra
-Sanmati Gyanpeeth. Agra, 1974
Shastri, Devendra Muni.. Jain Jagat Ke Jyotirdhar Acharya
- Shri Tarak Guru Jain Granthalaya, Udaipur, 1985
Kailash Chandra Siddhantacharya, Dakshi Bharat mein Jain Dharma
- Bhartiya Gyanpeeth Prakashan, Calcutta, 1967
Muni, Sushil Kumar., Jain Dharma Ka Itihas
-Samyag Gyan Mandir, Calcutta
Upadhyaya Shri Amar Muni, Panna Samikkhaye Dhammam, Part I & II
-Veerayatan, Rajgir, 1987

Page #269

Jain, Jyoti Prasad, Pramukh Aitihasik Jain Punish Aur Mahilayen
- Bhartiya Gyanpeeth Prakashan, 1975
Jain, Kailash Chand, Jainism in Rajasthan
- Gulabchand Hirachand Doshi, Sholapur, 1963
Jain, Hiralal, Bhartiya Sanskriti mein Jain Dharna ka Yogadan
Madhya-Pradesh Shasan Sahitya Parishad, Bhopal, 1962
Sanghvi, Sukhlal, Pacifism and Jainism,
- Jain Cultural Research Society, Varanasi, 1950
Joshi, Neelkanth Purushottam, Mathura ki Murtikala
- Puratattva Sangrahalay, Mathura
Jain, Jyoti Prasad, Religion and Culture of the fains,
- Bhartiya Gyanpeeth Publication, 1975
Kalekar Kaka, Mahavir ka Jeevan Sandesh yuga ke Sandharbha mein
- Rajasthan Prakrit Bharti Sansthan, Jaipur, 1982
Bhandari, K.J, Services of Jainism to India,
- Sardar Printing Works, 1932
Jain, Jamunalal, Manawata ke Mandarachal Bhagwan Mahavir
- Vardhaman Prakashan, Varanasi, 1975
Ayyangar, M.S. Ramaswami, Studies in South Indian Jainism, (Part 1)
- Sri Satguru Publications, Madras, 1922
'Das' Ayodhya Prasad Goyaliya, Rajputane ke Jain Veer
- Hindi Vidya Mandir, Delhi, 1933
Rao, B. Seshagiri, Studies in South Indian Jainism, (Part II)
- Sri Satguru Publications, Delhi, 1922
Jain, Nirmal Kumar, Vishwa ko Jain Dharma ki den
- Shri Jain Sahitya Samiti, Ujjain
Winternitz, Maurice, The Jains in the History of Indian Literature
- Jain Sahitya Samsodhak Pratisthan, Ahmedabad, 1946
Prasad, Shri Sheetal, Sanyukta-Prant ke Prachin Jain Smarak
- Prayag, 1923
Nehru, Jawaharlal, Hindustan ki kahani
- Sasta Sahitya Mandal, Delhi. 1990
Historical Facts about Jainism
- The Jain Association of India, Bombay, 1925
Mehta, Mohan Lal, Jain Culture
- P.V. Research Institute, Varanasi, 1969

Page #270

Glossary
Acharya
Dravya-himsa Ganadhar
Agam Ahimsa
Anekant
external violence the first mendicant disciples of a Tirthankar book fourteen stages of purification refraining from wrongdoing
Grantha
spiritual leader canonical literature non-violence many pointed', the doctrine of the multiple facets of reality non-possession realised one omniscient inauspicious the art of the sword one who has not taken vows regressive half cycle
Aparigrah Apta Arhat Ashubh
Gunasthanak Gupti
Asi
Himsa
violence
Avrati Avsarpini
Нота
sacrifice
Jina
Tirthankar
Bhandars Bhav-himsa Bhiksha
libraries internal violence giving food to ascetics
Chaturmas Chaturvidh
'four months', monsoon season sangh four-fold order of the Jain community
Kalyanak auspicious moment Kalpa-vrikshawish- granting tree Karyakartta skilled worker Keval-gyan omniscience Kevali
omniscient Krishi the art of agriculture Kshama
forgiveness Kutiya
small hut
Dana Dharmashala Diksha
donation, gift religious rest house initiation

Page #271

Masi
Mridangam
Muni
Nirvan
Nivrutti
pup Tap
Pape
Paryushan
Prabhrit Prasad
Pravrutti
Sadhna Sadhu
Sadhvi
the art of writing
Indian percussion instrument
ascetic
Samiti
Sangh Seva Shahanai
release from bondage',
liberation
abstinence
sin
Jain religious festival held
during chaturmas
small books
spiritual development male ascetic
female ascetic
Samavasaran holy assembly of the Jinas
correct action
distribution of sanctified offerings, usually food
activity
religious community
service
an Indian wind instrument
Shaiv
Shastra
Shiksha
Shivam
Shraman
Shravak
Shubh
Siddha
Sundaram
Svadhyaya
Swastika
Syadvad
Tapas
Tirthankar
Tirth-bhumi
Tirth-kshetra
Upadhyaya
Utsarpini
Vaishnavite Vrati
a follower of Shiva
scripture
education
wellbeing
ascetic
layman
auspicious
liberated soul
beauty
introspective self-study
auspicious symbol
doctrine of qualified assertion
penance, austerities
ford-maker, the omniscient
spiritual teacher of the Jains land of pilgrimage
place of pilgrimage
religious preceptor progressive half cycle
follower of Vishnu
one who has taken vows

Page #272

Acknowledgements
Veerayatan acknowledges the generous contribution of the following institutions, corporations, families and individuals on the auspicious occasion of its Silver Jubilee Celebrations.
INDIA
Shri Bachhraj Chandmal Fagmal Abhani, Calcutta M/s Amar Plastics, Mumbai
M/s Ashok Foundry & Metal Works, Calcutta
Bachoomal Rajendra Singh & Sons, Agra
M/s Bajaj Tempo Ltd., Pune
Shri Champalal Bhanwarlal Bhandari, Calcutta
Shri Rikhabdas Bhansali, Calcutta
Smt. Sushila Devi & Shri Parasmal Bhurat, Calcutta Rajbai Rooplal Birani Charitable Trust, Kanpur Shri S. C. Bohra, Pune
M/s Champalal & Co., Calcutta
Smt. Gita & Shri Kumar Daftary, Calcutta
Smt. Shantidevi & Shri Tansukhraj Daga, Calcutta
Shri Padamchand Dhadha, Jaipur
Smt. Kusum Devi & Shri Sunderlal Dugad, Calcutta Shri Vilas Chand Dungarwal, Ahmed Nagar
Shri Abhay Firodia, Pune
Shri Firodia Trust, Pune
Shri Rohitbhai Gada, Mumbai
Shri Virendra Gadia, Agra
Smt. Devtaben & Shri Amarchand Ramji Gala Charitable Trust, Mumbai
Smt. Kasturben & Shri Dungarshi Ramji Gala Charitable Trust, Mumbai
Smt. Vimlaben & Shri Shantilal Ramji Gala
Charitable Trust, Mumbai
Smt. Jostna C. Gugle, Pune
Smt. Chandan K. Hariya, Mumbai
M/s J. H. Jewellers, New Delhi
Shri Anil Kumar Jain, Agra
Smt. Asha Jain, Calcutta
Shri Beliram Chimanlal Jain, New Delhi
Shri Jinendra & Shri Atul Jain, Dhanbad
Shri Lala Dharm Chand Madan Kumar Jain, New Delhi Shri Mahendra Singh Jain, Agra
M/s Agra Steel Corporation, Agra M/s Amar Steel Industries, Calcutta M/s Bachoomal Departmental Stores, Agra Shri Harash Chandra Bader, Jaipur Shri Madan N. Baldota, Banglore M/s Bhandari Industries Ltd., Pune Smt. Panbai Bhimshi Family, Mumbai Shri Parthiraj Chandanmal Birani, Bhilwara
Shri Hiralal Shanta Bohra, Calcutta Calcutta Punjabi Jain Sabha, Calcutta M/s Chemet, Mumbai
Shri Moti Chand Sumati Chand Daga, Jaipur
Smt. Chaggan Devi & Shri Bhanwarlal Dassani, Calcutta
Shri Rashiklal Manikchand Dhariwal, Ghor Nadi
Shri Mishrilal Dugar, Ghor Nadi
Shri R. Y. Durlabhji, Jaipur
Shri Prakash, Shri Ashok & Shri Shanti Kumar Firodia & Family, Pune
Shri Narendra Basanjee Fujria, Mumbai
Shri Mulchand Bhanji Gada Family, Mumbai
Shri Varjang Velji Gala & Family, Mumbai
Smt. Javerben, Tejbai & Shri Laljibhai Ramji Gala Charitable Trust, Mumbai
Smt. Madhuriben & Shri Harakhchand Ramji Gala Charitable Trust, Mumbai
M/s Graphite India Limited, Calcutta M/s Gujranwala Jewellers, New Delhi M/s Hirkesh Rubber Products, Pune
Smt. & Shri P. C. Jain, Jaipur Shri Anup K. Jain, New Delhi
Shri Balkishandas Jain, DelhiSNew Delhi
Shri Dilip Jain, Patna
Shri Kedarnath Jain, Meerut City
Shri Lala Loknath Jain,
Shri N. Sugal Chand Jain, Chennai
Shri Naresh Kumar Jain, Jalandhar Shri Nirmal Jain, Jhansi
Master Raghav & Miss Srishti Jain, Calcutta Shri Rikhab Chandji Jain, New Delhi
Smt. Shobha Ajitprasad Jain, New Delhi

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Smt. Vidyawati Jain, Calcutta Shri M. D. Jasani, Mumbai M/s Jaya Hind Industries Ltd., Pune Shri Mahendrabhai Jhaveri, Mumbai Shri Bhupatrai Hirachand Kamani, Calcutta H. L. Kamani Jain Bhavan, Calcutta M/s Kankaria Automobiles, Nasik Smt. Uchhaha Devi & Shri Nemichand Karnawat, Calcutta Shri Morudhar Kesari Centenary Memorial Trust, Chennai Shri Sanjay Khemani, Calcutta Smt. Shantadevi Khimsara, Pune Shri Keshar Chand Lodha, New Delhi Smt. Manjula H. Meghani & Smt. Madhuri D. Meghani, Mumbai Shri Sumerchand Mehta & Brothers, Jaipur M/s Mehta Motors, Indore Shri Shantilal Nemichand Munot, Ahmed Nagar Shri Anil Mutha, Mumbai M/S N.K. Commercial Corporation, Pune M/s Naveen Jain Metal Udyog, Delhi M/s Neharaj Stock Brokers Pvt. Ltd., Mumbai Smt. Indra Kasturilal Oswal, New Delhi Smt. Lalitaben & Shri C. B. Panchamia, Calcutta Shri Kranti Kumar Parakh, New Delhi Smt. Kamalaben Shashikant Patrawala, Mumbai M/s Priority Share Shoppe (Pvt.) Ltd., Mumbai M/s Ramesh Flowers Ltd., Tuticorin M/s Reliable Roto Moulders, Calcutta Smt. Manorama & Shri Vasantrai Rupani, Calcutta M/s Safari Industries (India) Ltd., Mumbai Shri Navratan S. Jain, Mumbai Shri Premchand Jain, Agra Shri Ranjeet Jain, Calcutta Smt. Sarita Jain, Calcutta Shri Sushil K. Jain, Agra Smt. Vimla Jain, New Delhi Shri Mukesh Jasani & Brothers, Calcutta M/s Jayvira Printers, Mumbai M/s Joindre Capital Services Ltd., Mumbai Smt. Sushila Prafulchandra Narbheram Kamani, Jamshedpur M/s Kamdar Engineering Co., Calcutta M/s Kanti Textiles, Mumbai Dr. Ram M. Kataria, Pune
Shri Arunkumar Khanderia, Calcutta Shri Anant Durlabhji Khetani, Mumbai Shri Chunilala Khinvasaria, Pune Shri Satish M. Mandlecha, Amrawati Shri Rameshbhai Mehta, Mumbai Shri Dolatrai M. Mehta Charitable Trust, Calcutta Shri Mansukhlal C. Munot, Pune Shri Vilas Munot, Pune Shri Himmat Mutha, Satara Shri Hirjibhai & Shri Amritlalbhai Nathu, Jamnagar Shri S. K. Navlakhaji, New Delhi M/s Orecha Resorts, Orccha Shri Joginderlal Oswal, Meerut City Shri Pradeep Pandya, Ahmedabad Smt. Pushpaben & Shri Dhananjay Manallal Parekh, Mumbai M/s Pranil Leasing & Trading Pvt. Ltd., Mumbai M/s R. S. Software India Ltd., Calcutta Shri Lakhoomal Ramnath, Delhi Shri Arvindbhai Rupani, Calcutta M/S S.M. Auto Engineering (P) Ltd., Pune M/s Sahyadri Automotive (P) Ltd., Pune Shri Chandrakant Sanghvi, Dhanbad M/s Sandesh Motors, Dhule Shri Laxmidas D. Sanghvi, Mumbai Smt. Laxmiben Sethia Charitable Trust, Rajkot Smt. Bhavana Shah, Calcutta Shri Pravin A. Shah, Ahmedabad M/s Shyamlal Jain Ship Breaking Co., Howrah Smt. Kamla Singhvi, Calcutta Shri Birchand Suchanti, Patna Shri Pukhraj Singh Surana, Agra Shri Sanghvi Premchandji Manroopji Togani, Mumbai Shri B. S. Vasa, Mumbai Shri Jaswantbhai Vora, Dhanbad Shri Ashok Surana, Agra M/s T. T. Industries, New Delhi M/s Vanathall Textiles Industries Ltd., New Delhi M/s Vijay Automobiles, Pune M/s Z F Steering Gear (India) Ltd., Pune

Page #274

KENYA
M/s Afro Plastics (Kenya) Ltd., Nairobi
Shri Jesukhlal K. Batavia Family, Nairobi M/s Boston Industries Ltd., Nairobi
M/s Corner Garage Group, Mombasa
Shri Dolatrai Gulabchand Doshi & Family, Nairobi
M/s Fibrochem Ltd., Nairobi
M/s Ideal Manufacturing Co. Ltd., Nairobi Smt. Priyavandaben & Shri Chamanbhai Kamani & Family,
M/s Kenblest Ltd., Thika
Dr. Ravishankar N. Mehta Family, Nairobi
M/s Osho Chemical Industries Ltd., Nairobi M/s Power Technics Ltd., Nairobi
Shri Amratlal Tarachand Sanghrajka & Family, Nairobi Shri Bhaichandbhai Kalidas Sanghrajka Family, Nairobi Shri Harjivandas Laxmichand Sanghrajka Family, Nairobi & Mumbai
Shri Ajay Shah, Nairobi
Smt. Kanchanben & Shri Ramnikbhai Khetshi Shah, Nairobi
Shri Maganlal Jadavji Doshi Family, Mombasa & Nairobi Shri Vipul Haria, Nairobi
Shri Rajan & Shri Kalapi Jani, Nairobi
M/s Kashah Agencies, Nairobi
M/s Mandhir Construction Co., Nairobi
M/s Nairobi Flour Mills Ltd., Nairobi
Shri Ramnikbhai Ravjibhai Patel & Family, Mombasa Shri Prafulchandra Devchand Raja & Family, Nairobi M/s Sanghrajka Foundation
Shri Amratlal Kalidas Sanghrajka Family, Nairobi Shri Kantilal Tarachand Sanghrajka Family, Mombasa & Nairobi
Shri Jitubhai Shah, Nairobi
Shri Mahendra Khetshi Shah, Nairobi
M/s Shah Zaverchand Punja & Co., Mombasa Shri Keshavlal Fulchand Shah & Family, Nairobi M/s Thika Wax Works Ltd., Nairobi
M/s Base Ltd., Nairobi
M/s Bidco Oil Refineries Ltd., Nairobi
Late Smt. Veluban & Fulchand Lakahamshi Shah, Thika
Smt. Ramaben & Shri Rameshbhai Dadia & Family, Nairobi
THAILAND
Shri Jinendra Kumar Jain, Bangkok
UNITED KINGDOM
M/s Asprey Corporation Ltd., London M/s Conti Opticals, London
Smt. Sonal & Shri Nipul Dadia, London
Shri Vinodbhai Motichand Doshi & Family, London Smt. Bharti & Shri Kirti Navalchand Fofaria, London
Shri Mahavir Foundation, London
Meghraj Charitable Foundation, London Institute of Jainology
Jain Samaj Europe
Shri Natubhai, Shri Sureshbhai & Shri Arvindbhai Mehta & Family, London
Shri Babulal Ratanshi Mehta Family, London
Shri Virchand Mithalal Mehta Family, London M/s MPC International Ltd., London
Smt. Snehlata & Shri Prakash Patalia, London Chandaria Foundation, London
M/s Courtnay van der Borgh Shah Solicitors, London
Shri Maganlal Jadarji Doshi Family, London
Shri Kasalchand Jagjivan Doshi Family, London
Shri Mansukhbhai Kamdar Family, London & Nairobi M/s Mayfair International Ltd., London
Smt. Nisha & Shri Mahendra Mehta, London
Smt. Taraben Mehta & Family, London
Smt. Usha & Shri Surendra Dipchand Mehta & Family, London
Smt. Chanchalben Shantilal Mehta Family, London Smt. Savitaben Vithaldas Mithani Family, London Shri Navnat Vanik Association of UK, London Smt. Alka & Shri Dilip Shah, London
Smt. Jyoti & Shri Kishore Shah, London Smt. Kanta, Shri Rati & Ameet Shah, London Smt. Shobha & Shri Harish Shah, London Smt. Bindu & Shri Jay Sheth, London M/s Sigma Pharmaceuticals Ltd., London M/s Virsons Ltd., London
Eleanor Whitehorn, London Janet Whitehorn, London
Young Jains UK, London
Shri Bhupendra & Bhadra Shah & Family, London

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Smt. Champa & Shri Ashwin Shah, London Smt. Kalpana & Shri Nilesh Shah, London Smt Nila & Shri Mahesh Shah, London Shri Nilesh & Karikna Shah & Family, London Shri Rameshchandra Motichand Shah & Family, London Smt. Jayaben Gulabchand Shah & Family, London Smt. Virmatiben & Khetshi Nathoobhai Shah, London Shri Chandu Sheth, London Shri Thanawala Family, London Smt. Mayaben & Shri Jayantilal Vora & Family, London Isobel Whitehorn, London Richard Whitehorn, London Five contributors have requested to remain anonymous
USA & CANADA Smt. Hansaben & Shri Bacchubhai Ajmera, Maryland Smt. Jaya & Shri Arun Bhimani, California Smt. Dipika & Shri Ashok Dalal, Florida Smt. Naina & Shri Bipin Gala, California Jain Center of South Florida inc., Florida Smt. Madhu & Shri Raj Kamdar, New Jersey Smt. Bharti & Shri Virendra Kothari, Texas Shri Dinesh Lakhia, Texas Smt. Sharmila & Dr. Kiran Mehta, Maryland Shri Madhavbhai Bhakta & Family, Texas Smt. Pramila & Shri Kirit Daftari, Texas Smt. Neelam K. Desai, Texas Smt. Shital & Shri Suman Jain, New York Jain Society of Houston, Texas Smt. Preeti & Shri Subhas Khara, California Smt. Sarla & Shri Santosh Kothari, Georgia Smt. Chandan & Shri Laheri Mehta, New Jersey Smt. Varsha & Shri Dinesh Mehta, New York Shri Chunilal Velji Mehta & Family, New York Smt. Janakben & Shri Kantilal Mehta & Family, New York Smt. Sushila & Shri Chandrakant Panchamia, New York Smt. Mukta & Shri Manhar Parekh, Georgia Smt. Nalini & Shri Vastupal Parikh, Ontario Smt. Aarti, Shri Yogesh & Darshan Shah, New Jersey Smt. Aruna & Shri Chandrakant Shah, New York Smt. Daksha & Shri Naresh Shah, Texas Smt. Hansa & Shri Jitendra P. Shah, Missouri
Smt. Jayu & Shri Nayan Shah, Maryland Smt. Kusum & Shri Amul Shah, New York Smt. Niranjana & Shri Rajnikant Shah, New York Smt. Pratima & Dr. Dhiraj Shah, New York Smt. Sampurna & Shri Dipak Shah, Georgia Smt. Smita & Shri Arvind Shah, New Jersey Smt. Uma & Shri Manhar Shah, New Jersey Smt. Paresha & Shri Snehal Shah & Family, New Jersey Smt. Smita & Shri Jaswant Shah & Family, New York Smt. Neena & Shri Deepak Sheth, New York Smt. Daksha & Shri Mahavir Vakharia, Georgia Shri Somchand Pethraj Shah Family, Ontario Dr. Harsha & Shri Vikram Mehta & Family, Illinois Smt. Madhu & Shri Bachubhai Mehta & Family, New York Smt. Mangalam & Dr. Naitik Panwala, North Carolina Smt. Kokila & Shri Kishore Parikh, New Jersey Smt. Shaila & Shri Shekhar Parikh, New Jersey Smt. Aruna & Dr. Atul Shah, Maryland Dr. Beena & Dr. Anil Shah, Maryland Smt. Dina & Shri Praveen Shah, New York Dr. Ila & Dr. Vinod Shah, Maryland Smt. Jyoti & Shri Dipak Shah, Maryland Smt. Meeta & Shri Mahendra Shah, Texas Smt. Pramila & Dr. Mahesh Shah, Maryland Smt. Rupa & Shri Amrish Shah, New Jersey Smt. Shakuntala & Dr. Umed Shah, Maryland Smt. Sushila & Shri Kishor Shah, Maryland Shri Nanalal Pranlal Shah & Family, New Jersey Smt. Sarla & Shri Dilip Shah & Family, Pennsylvania Smt. Kokila & Shri Pravin Sheth, New Jersey Smt. Priti & Shri Bhupesh Sheth, Texas

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Ex Office Bearers of Veerayatan, India, 1971-97
Shri Keshavlal Khanderia
President 1971-1973
Shri Khelshankar Durlabhji
President 1973-1985
Shri N. K. Firodia President 1985-1997
Shri Seth Achalsinghji MP Vice President 1971-1974
Shri Sitalprasad Oswal Vice President 1975-84
Shri RK Durlabji Vice President 1985-1990
Shri JR Jain Vice President 1985-1992
Shri K L Surana Vice President 1993-1996
Shri Naginbhai Shah Vice President 1992-1997
Treasurer 1991-1992
Jain Education Intemalionel
www.lainelibrary.org

Page #277

Shri Padamchand Jain Secretary 1971-1973 Joint Secretary 1974-1985
Shri Kalyandasji Jain Secretary 1973-1974
Shri Sagarmalji Daga Secretary 1973-1974
Shri Chhotalal H Gandhi Secretary 1974-1982 Joint Secretary 1973-1974
Shri Rasiklal Seth Joint Secretary 1971-1973
Shri Kesarichand Lodha Joint Secretary 1973-1974
Shri G C Kothari Joint Secretary 1984-1980
Shri Hiralal Bohra Joint Secretary 1991-1997
Shri Kantikumar Parakh Joint Secretary 1984-1990
Shri J M Kothari Joint Secretary 1994-1997
Shri Dollarbhai Hemani Treasurer 1985-1990 & 1992-1997
Shri Nanhe Babu Jain Treasurer 1973-1985
Shri Uttamchand Panchamia Founder Member 1973-1984

Page #278

Office Bearers of Veerayatan, India, 1997/98
Shri Abhay Firodia
President
Shri Ashok Surana
Vice President
Shri N. Sugalchand Jain
Vice President
Shri T. R. Daga
Secretary
Shri Rohitbhai Gada
Treasurer
Shri Navnitbhai Sheth
Toint Secretary
Veerayatan
Rajgir, District Nalanda, Bihar 803 116, India Tel: +91 (0) 6119 25230/40/49 Fax: +91 (0) 6119 25172 Web Site: http://www.veerayatan.org
Jan Education Interational
www.ainelibrary.org

Page #279

Veerayatan UK
Trustees
Shri Mahendrabhai V. Mehta Shri Navinbhai V. Sanghrajka Shri Rasiklal B. Sanghrajka Shri Jayantbhai V. Doshi Shri Prakashbhai Patalia
Shri Kishorbhai Shah Shri Nileshbhai C. Doshi
Contact Address "Pitcullen", Pinner Hill, Pinner,
Middlesex HAS 3XU, UK
Tel: +44 (0) 181 866 2828 Fax: +44 (0) 181 868 1647 E-mail: info@veerayatan.org
Veerayatan USA
Contact Address 6980 Woodglen Drive
Hughenville MD 20637
USA Tel: +1 (301) 274 3227 Veerayatan Kenya
Contact Address P. O. Box 41596
Nairobi
Kenya Tel: +254 (0) 2 745454 Fax: +254 (0) 2 221662
Jain Education Intemational

Page #280

Page #281

Abbhutthetavva-Padam
Asuyanam Dhammanam Sammam Sunanattäe Abbhutthetavvam Bhavati
Sutanam Dhammanam Oginhanayäe Uvadharanayae Abbhutthetavvam Bhavati
Navanam Kammanam Sanjamenama-Karanatae Abbhuttheyavvam Bhavati
Pöränänam Kammanam Tavasa Vigincanatae Visohanatae Abbhutthetavvam Bhavati
Asangih itaparijanassa Sanginhanatae Abbhuttheyavvam Bhavati
Seham Ayäragöyaram Gahanatae Abbhuttheyawam
Bhavati
Gilanassa Agilae Veyavaccakaranatae Abbhuttheyavvam Bhavati
Sähammiyanamadhikaranamsi Uppannamsi Tatthal Anissitovassito Apakkhaggahi Majjhatthabhavabhute Kaha Nu Sähammiyä Appasadda Appajhanjha Appatumantuma? Uvasämanatae Abbhuttheyavvam
Bhavati
Sthänänga Sutra, Astam Sthana
The English translation of this verse is on the inside front cover leaf,

Page #282