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·ON
THE INDIAN SECT OF THE JAINAS
US
JOHANN GEORG BUHLER CIE, LLD, PHD
Vember of the Imperial Academy of Sciences, Vienna
TRANSLATED TKON THE GFRVAN
EDITED with an OUTLINE of JAINA MYTHOLOGY
LI
JAS BURGESS, CIE LLD, FRSE
LONDON
LUZAC & Co,
PUBLISIERS TO THE INDIA OFFICE
46, Great Russell Street
1903

·TRINTED BY EJ TRILL, LEIDEN (Holland) ·PRET ACE The late Dr Gcorg Buhler s essay Ueber die Indische Secte der Farna, rend at the anniversary meeting of the Imperial Academy of Sciences of Viennı on the 26th May 1887, has been for some time out of print in the separate form Its value as a succinct account of the Śrraka sect, by a scholar conversant with them and their religious literature is well known to European scholars, but to nearly all educated natives of India works published in German and other continental languages are practically sealed books, and thus the fresh information which they are well able to contribute is not elicited It is hoped that the translation of this small worh may meet with their acceptance and that of Europeans in India and elsew here to whom the original is either unknown or who do not find a foreign language so easy to read as their own The translation has been prepared under my supervision, and with a few short footnotes Professor Buhler's long note on the luthenticity of the Jaina ·It PRIFACE tradition I have trinsferred to an appendı (p 49) incorporating with it a summary of what he subscquently expanded in proof of lus thesis To Colebrooke's account of the Tırthukiris reve renced by the Jainas, but little has been added since its publication in the ninth volume of the Asiatic Researches, and as these are the centre of their worslup, always represented in their temples, and surrounded by attendant figures, I have en tured to add a somes hat fuller nccount of them and 1 summıry of the generıl mythology of the scct, which may be useful to the archieologist and the student of their iconography Edinburgh, April 1903 J BURGESS

·THE INDIAN SECT OF THE JAINAS
The Jain ? sect is 1 religious society of modern
India, at variance to Brahmanism, and possesses
undoubted claims on the interest of all friends of
Indian history This clum is based partly on the
peculiarities of their doctrines and customs, winch
present several resemblances to those of Buddhism,
but, above all, on the fact that it was founded in
the same period as the latter
Larger and smaller communities of Jainas or
Arhata,--that is followers of the prophet who
is generally called simply the Jina - 'the con
queror of the world, or the Arhat the holy
onc,are to be found in almost every important
Indian town, particularly among the merchant class
In some provinces of the West and North west, in
Gujarat, Rajputana, and the Panjib, is also in the
Dravidian districts in the south, - especially in
Kanara.-- they are numerous, and, owing to the
influence of their wealth, they take a prominent
place They do not, however, present a compact
mass, but are divided into two rzl branches
the Digambara and Śyetambaradacach or
1 In notes on the Jaigas, one often find the view expressed,
that the Digambaras belong only to the south, as the Sretáru
1

·2 THE INDIAN SECT OF THE JAINAS which is split up into several subdivisions The Digambara, that is, “those whose robe is the atmosphere," owe their name to the circumstance that they regard absolute nudity as the indispensable sign of holiness -, - though the advance of civilization has compelled them to depart from the practice of their thcory The Svetimbara, that is, "they who are clothed in white' do not claim this doctrine, but hold it as possible that the holy oncs, who clothe themselves, may also attain the highest goal They allow, however, that the founder of the Juna religion and his first disciples disdained to wear clothes They are divided, not only by this quarrel, but also by differences about dogmas and by a different literature The separation must baras to the north This is by no means the case The former in the Panjab, in eastern kajputana and in the North West Provinces, are just as numerous, if not more so, than the latter, and also appear here and there in western Rajputáoa and Gujarat sce Indian Antiquary, vol VII, p 28 ? The nascetics of loner mah, now called Panulit, now a days wear the costurae of the country The Bhattaraha, the heads of thc sect, usually wrap themselves in 3 large cloth (chadr) They lay it off during meals A disciple then rings a bell as a sign that entrance forbidden (ind sint loc cit) When the presept custom first arose cannot be ascertained Trom the de scription of the Chinese pilgrim Fliuen I siang (St Julien, Vhe P 224), who calls them I hı, it appears that they were still faithful to their principles in the beginning of the seventh century AD " The Li ki (Nirgranthis) distinguish themselves by leaving their bodies naked and pulling out their bair Their skin is all crached, their feet art hard and chipped like rotting trees that one sees near rivers ·TIIC INDIAV SCT OF TIIE JAINAS 3 3 Their Op therefore be of old stinding Tradition, too, upholds this -- though the dates given do not coincide From inscriptions it is certain that the split occur red before the first cuntury of our eri posing opinions are manifested in the fact that they do not allow cyclı other thc right of intermarriage or of citing at the same table, the two chief marks of social equality In spite of the age of the schism, and thic enmity that divides the two branches thcz arc at one as regards the urringement of their communities, doctrine, discipline, and cult, -- least in the more important points, and, thus onc can always spcah of the Jaina religion as a whole The characteristic feature of this religion is its claim to universality, which it holds in common with Buddhism, and in opposition to Brahminism It also declares its object to be to load all men to salvation, and to open its armis — not only to the noblc Aryan, but also to the low born Sudra and cven to the alien, deeply despised in India, the mlechha' As their doctrine, like Buddha's, -- 10 See belos p 44 * lo the stereotyped introductions to the sermons of Jida it is alwaye pointed out that they are addressed to the Aryan and non Aryan Thus in the riupapatiko Sutra $ 56 (Leumann) it runs as follows 251011 save 451971 artjan aniranant agılat dhamn an Jukkhor "to all these, Aryans and non Aryans, he taught the law untiringly' In accordance with this priaciple, conversions of people of low ct te, such as gardiners, dyers, etc, are not un common csen at the present day Muhamım idans ton, regarded as Mlechcha, are still received among the Jaina communities Somu ·TIIF INDIAN SCCT OT TIIC JAINAS is originally a philosophical ethical system intended for ascetics, the disciples, like the Buddhists, are, divided into ecclesiastics and larty At the head stunds an order of ascetics, originally Norgrantha "they, who are freed from all bands," now usually called Yatis--"Ascetics', or Sndhus "Holy", which, among the Svetambara also admits women," cases of the hind were communicated to me in Ahmadabad 10 the year 1876, as great triumphs of the Jainas Tales of the con version of the emperor Akbar, through the patriarch Hiravijaya (Ind Antig vol ll, P 256), and of the spread of the Digambara sect 10 an island Jainabhadri, in the Indian Ocean (Ind Ant Vol VII, P 28) and in Arabın, shew that the Jainas are familiar with the idea of the conversion of non Indians Hiuen Tsiang's note on the appearance of the Norgrantha or Digambara in Kuapishi (Berl, Stjukt, Vol 1, P 55), points apparently to the fact that they had, in the North West at least, spread their missionary activity beyond the borders of India * Even the canonical works of the Svetambara, as for example, the vicharanga (Sacred Books of the Last Vol II, p 88-186) contaın directions for guns It seems, lowever, that they have never played such an important part as in Buddhism At the present time, the few female orders among the Svetämbara consist entirely of virgin widows, whose husbands have died in child hood, before the beginning of their life together it is not neces sary to look upon the admission of nuns among the Svetambara as an imitation of Buddhist teaching, as women were received into some of the old Brahmanical orders, see my note to Jlant, VIII, 363, (Sac Bts of the East, Vol XIV, P 317) Among the Digambaras, exclusion of women was demanded from causes not far to seek They give as their reason for it, the doctrine that women are not capable of attaining Nirvana see Peterson, Second Report, 10 Four Bom Br A As Soc Vol LVII, p. 84 ·TIF 2NDIAN SECT OF THE MANNAS 5 and under them the general community of the Upasaka "the Worshippers', or the Sravaha, "the hearers" The ascetics alone are able to penetrate into the truths which ſina teaches, to follow his rules and to attain to the highest reward which he promises The lasty, however, who do not dedicate themselves to the search after truth, and cannot renounce the life of the world still find a refuge in Junisin It is allowed to them as hearers to share its principles, and to undertake duties, which are 1 faint copy of the demands mide on the ascetics Their reward is naturally less He who remains in the world cannot reach the highest goal, but he can still tread the way which leads to it Like all religions of the Hindus founded on philosophical speculation, Jairusm sees this highest goal in Nirvina or Noksha, the setting free of the individual from the Samsara,- the revolution of birth and death The means of reaching it arc to it, as to Buddhism, the three Jewels—the right Faith, the right Know ledge, and the right Walk By the right raith it understands the full surrender of himself to the teacher, the Jina, the firm conviction that hu alone has found the way of salvation, and only with him is protection and refuge to be found Ask who Jin? is, and the Jains will give cxactly the same answer as the Buddhist with respect to Buddhi He is originally in crring man, bound with the bonds of the world, w110,-- not by the liclp of ?

·6 THE INDIAN SECT OF THE JAINAS. teacher, nor by the revelation of the Vedas --- which, he declares, are corrupt --but by his own power, las ttained to omniscience and frecdom, and out of pity for suffering manhind preaches and declares the way of salvation, which he has found Because he has conquered the world and the enemies in the human hcart, he is called Jina "the Victor", Mahavira, "the great hero", because he possesses the inghest hnowledge, he is called Sarvajña or Kevalın, the "omniscient", Buddha, the "enlightened", becruse he has freed himself from the world hic receives the names of Muhta "the delivered one', Siddha and Tathagat?, "the perfected", Arhat "the holy one', and as the proclaimer of the doctrine, he is thc Tirthahara *the finder of the ford , through the ocean of the Samsara In these cpithets, applied to the founder of their doctrine, the Junas agree almost entirely with the Buddhists, is the likeness of his character to that of Buddha would lead us to expect They preſcr, however, to use the names Jina and Arhat, while the Buddhists prefer to speak of Buddha 7s Tithagata or Sugita The title Turthahara is peculiar to the Jainas Among the Buddhists it is 1 designation for filsc teachers o The titles Siddha, Buddha and Multa arc certainly bor rowed by both sects from the terminology of the Brihmans, which they used, even in olden times, to describe those saved during their lifetime (franmukti) Thc surnames Vira or Mahivira and Arlat art probably derived from the 5.1mg source 1 or Vira is ·THE INDIAN SECT OF TIIE JAINAS 7 The Jaini says further, however, that there was more than one Jin? Tour and twenty have, at long intervals appeared and have again and again restored to their original purity the doctrines dark ined by evil influences They all spring from noble, warlhe tribes Only in such, not among the low Brihmins, can a Jina see the light of the world The first Jina Rishabha,-more than 100 billion occans of years ago,-- periods of unimaginable length, was born as the of ? king of Ayodhya and lived eight million four hundred thousand ycars The intervals between lus succes sors and the durations of their lives became shorter and shorter Between the tuenty third, Parsva and the twenty fourth Vardhamana, were only 250 years, and the age of the latter is given as son used in the Sarvite doctrine to describe a consecrated onc who is on the way to redemption An Arhat, among the Bråbmans, is a min distinguished for his knowledge and pious life (comp for example Apastambr, Dharmasutra 1, 13, 13, II, 10, ?) and this idea is so scar that of the Buddhists and the Jainas that it may well be lool ed upon as the foundation of the latter The meaning of Tirthahara "prophet, founder of religion, is derived from the Brahmanic use of tirtha in the sense of "doctrine Comp also H Jacobus Article on the Title of Buddha and Jio1, Sac Books of the Eas! Vol \\II, PP XIX, ** TA Sigara or SigaropamA of years is = 100,000,000,000,000 Palya or Palyopam. A Palya, is a perod in which a well, of one or, according to some, ? hurdred Joana, i c of one or a hundred geographical square miles, stulled full of fine hairs, can be emptica, of one hair is pulled out every hundred years Wilson, Select Works, Vol 1, p 309, Colubroukt, ss 135, Vul II, P 194 cd Cowell ·8 TUIE INDIAN SFCT OF TIF JAINAS only seventy-two years He appeared, according to sonic, in the last half of the sixth century, according to others in the first half of the fifth century B C He is of course the truc, historical prophct of the Junts and it is in lus doctrine, that the Jainas should believe The dating bach of the origin of the Jaina religion again, agrees with the pretensions of the Buddhists, who recognise twenty-five Buddhas who taught the same system one after thic other Even with Brahmanism, it seems to be in some distint minner connected, for the latter teaches in its cosmogony, the successive appearance of Demiurges, and wise mon the fourteen Manus, who, at various periods felped to complete the work of creation and procl umed the Brahmanıcıl law These Brah manical ideas muy possibly have given rise to the doctrines of the twenty five Buddhas and twenty-four Jonas, s vluch, certainly, are later additions in both systems The undoubted and absolutely correct comprehension of the nine truths which the Jına gives expression to, or of the philosophical system which the Jina taught, represents the second Jewel the true Knowledge Its principal features are shortly as follows & For the list of these Jinas, see below, pp 66-71 • More complete representations are to be found in Colebrooke's Misc Essays Vol 1, pp 404, 413, with Cowell s Appeadir p 444-452, Vol II, pp 194, 196, 198- 201, 1111 Wilson's Select It orks, Vol 1, pp 297–302, 305-317, J Stevenson, Aalpasutra, ÞP XIX-XXV, A Barth, heligions de l Indt, pp 84-91 ? 1 ·THE INDIAN SCCT OF TILE JANDAS 9 The world (by which we are to understand, not only the visible, but also imaginary continents depicted with the most extravagant fancy, heavens and hells of the Brahmanıcal Cosmology, extended by new discoveries) is uncrcated It exists, without ruler, only by the power of its elements, and is everlasting The elements of the world are six substances — souls, Dharma or moral merit, Adl arma or sin, space, time, particies of matter From the union of the latter spring four elements - earth fire, water, wind- and further bodies and all other appearances of the world of sense and of the supernatural worlds The forms of the appearances are mostly unchangeable Only the bodies of men and their age increase or decrcase in consequence of the greater or less influence of sin or merit, during immeasurably long periods, - the Avasarpız and the Utsarpini Souls are, each by itself, in dependent, real existences whose foundation is pure intelligence, and who possess an impulse to action In the world they are always chuned to bodies The reason of this confinement is that they give themselves up to the stress of activity, to passions, to influences of the senses and objects of the mind, or attach themselves to a frise belief The dceds which they perform in the bodies are Karnan mert and sin Thus drives them — when one body has passed anay, according to the conditions of its existence -- into another, whose quality depends on the churrcter of the Kan man, and will be determined ·IO TUF INDIAN SECT OF THE JAINAS especially by the last thoughts springing from it before death Virtue leads to the heavens of the gods or to birth among men in pure and noble races Sin consigns the souls to the lower regions, in the bodies of animals, in plants, even into masses of lifeless matter For according to the Jaina doctrine - souls exist not only in organic structures, but also in apparently dead masses, in stones, in lumps of earth, in drops of water, in fire and in wind Through union with bodies the nature of the soul is affected In the mass of matter the light of its intelligence is completely concealed, it loses consciousness, is immovable, and large or small, according to the dimensions of its abode In organic structures it is always conscious, it depends however, on the nature of the same, whether it is movable or immovable and possessed of five, four, three, two, or one organ of sense The bondage of souls, if they inhabit a human body, can be abolished by the suppression of the causes which lead to their confinement and by the destruction of the Karman The suppression of the causes is accomplished by overcoming the inclination to be active and thc passions, by the control of the senses, and by steadfastly holding to the right faith In this way will be hindered the addition of new Karinan, new merit or new guilt The destruction of Karman remaining from previous existences can be brought about cither spontaneously by the exhaustion of the supply or by asceticism In the ·THE IND AN SFCT OF THE JAIVAS 11 latter case the final state is the attainment to a knowledge vluch penetrates the universe, to Kevala, Frana and Nu vana or lloksha full del crance from 2ll bonds These goals may be reached even while the soul is still in its body If lowever the body is destroyed then the soul wanders into the "No World" (aloka) is the Jain siys i e into the heaven or Jina 'the delivered', lying outside the world so There it continues eternally in its pure intellectual nature Its condition is that of perfect rest which nothing disturbs These fundamental ideas are carried out in the particulars with a subtilness and fantasy unexampled, cven in subtile and fantastic India, in a scholarly style and defended by the syâd ada'--the doctrine of "It may be so --a mode of reasoning which makes it possible to assert and deny the esistence of one and the same thing If this be compared with the other Indian systems, it stands ncarer the Brahman than the Buddhist, with which it has the acceptance in common of only four, not five elements Junism touclits all the Brahman religions and Buddlusm in its 10 On thc Jauna Paradise see below P 74 Dr Publer seems here to have confounded tht dloka or Non world, "the space where only things without life are found, with the heaven of the Siddhas, but these are living beings who have crossed the boun dlary of the Samsura and attuned perfection Their dwelling place 15 above that of the highest of the Aauttara gods Ed 1 Weber, Uder das śn ruijaza Mahitmjam, S 15 or Indian dunquiry vel ill, P 340, H 4 LI ·12 THE INDIAN SECT OF THE JAINAS cosmology and ideas of periods, and it agrees entirely with regard to the doctrines of Karman, of the bondage, and the deliverance of souls Atheism, the view that the world was not crerted, is common to it with Buddhism and the Sânhhya philosophy Its psychology approaches that of the latter in that both believe in the existence of innumerable independent souls But the doctrine of the activity of souls and their distribution into masses of matter is in accordance with the Vedanta, according to which the principle of the soul penetrates every thing existing in the further development of the soul doctrine, the conceptions 'individual soul' and living being' to which the Jaina and the Brahman give the same name, -- prva, seem to become confounded The Jaina idea of space and time as real substances is also found in the Vaiseshika system In placing Dharma and Adharma among substances Jainismi stands alone The tlurd jewel, the right Walk which the Jaina ethics contuns, has its kernel in the five great oaths which the Jaina ascetic takes on his entrance into the order He promises, just as the Brahman penitent, ind almost in the same words, not to hurt, not to speah untruth, to appropriate nothing to lumself without permission, to preserve chastity, and to practice self-sacrifice The contents of these simple rules become most extraordinarily extended on the part of the Jainas by the insertion of five clauses, in cach of which are three separate active ·THE IYDIAN SECT OF THE JAINAS 13 instruments of sin, in special relation to thoughts words, and deeds Thus, concerning the onth not to hurt, on which the Jaina lays the greatest em phasis it includes not only the intentional killing or hurting of living beings, plants, or the souls existing in dead matter, it requires also the utmost carefulness in the whole manner of life, in all movements, a watchfulness over all functions of the body by which anything living might be hurt It demands finally strict watch over the heart and tongue, and the avoidance of all thoughts and words which might lead to dispute and quarrel and thereby to harm In like manner the rule of sacrifice means not only that the ascetic has no liouse or posses sions, it teaches also that I complete unconcern toward agreeable and disagreeable impressions is necessary, as also the sacrifice of every attachment to anything living or dead? Beside the conscientious observance of these rules, Tapas--- Asceticism, is inost important for the right walk of those, who strive to attain Nirvana 44 ceticism is inward as well as outward The foriner * The Digimbara sect, at least in southern India, do not seem to be all quite so panctiliously careful in this as the Syctambara of western India - Ed 3 On the five great vows see the ich dranga Satra, II, 15 SB Vol III, PP 202--210 The Sanskrit terms of the Jains are I akimse, 2 sunrita, 3 astes, 4 órakma harya, 5 aparigraha, those of the Brabmancal ascetics 1 ahms?, 2 satya, 3 astera, 4 brahmuckurye, 5 base ·14 TIF INDIAN SPCT OF THE JAINAS is concerned with self discipline, the cleansing and purifying of the mind It embraces repentance of sin, confession of the samc to the teacher, and penrnce done for it, humility before teachers and all virtuous ones, and the service of the samc, the study and tenching of the faith or holy writing, prous meditations on the misery of the world, the impurity of the body, etc and lastly, the stripping off of every thing pertuning to the world On the other hand, under the head or exterior Asceticism, the Jaina understands, temperance, begging, giving up all savoury food, different kinds of self-mortification such as sitting in unnatural and wearying positions, hindering the action of the organs, especially by fasts, which, under certain circumstances may be continued to starvation Voluntary death by the withdrawal of nourishment is, according to the strict doctrine of the Digambara, necessary for all ascetics, wlio have reached the highest step of knowledge The Keralin, they say, eats no longer The milder Svetâmbarı do not demand this abso lutely, but regard it, as a sure entrance to Nirvana In order, however, that this death may bear its fruits, the ascetic must keep closely to the directions for it, otherwise he merely lengthens the number of rebirths 4 • With reference to asceticism, comp I eumann, Aupaparka Surra $ 30 The death of the wise ones by starvation is descnbed, Weber, Blaj avat: Sutra, 11, 266-267, llocrale Upasaladasa Sutra, pp 44-62, dchåring? Sutra, 10 S B C Vol VIII, ·TUF IDLE SECT OF THE JAYAS 15 From these general rules follor numerous special onts, regarding the life of the discsple of Jinn The duty of sacrifice forces him, on entrance into the order, to give up his possessions and wonder homeless in strange lands, alois vessel in hand, ind, if no other duty interferes, never to stay longer than one night in the same place The rule of wounding nothing means that lie must carry three articles with him, a straining cloth, for his drinking water, a broom, and arcil before lus mouth in order to avoid killing insccts It also commands him to avoid all cleansing and washing, and to rest in the four months of the rainy season, in which animal and plant life displays itself most abundantly In order to practice asceticism, it is the rule to make this time of rest a period of strictest fasts, most diligent study of the holy writings, and deepest meditation This duty also necessitates the ascetic to pluck out in the most painful manner his hair which, according to oriental custom, he must do away with at his consecration-a peculiar custom of the Jainas, which is not found among other penitents of India Like the five great vows, most of the specnl directions for the discipline of the Jain ascetic are copies, and often exaggerated copies, of the PP 70-73 Among the Digambara the heads of schools still, as a rule, fall victims to this fute Esen among tho Svetimbara, cases of this kind occur, see k Forbes, Rus Illa, Vol II, PP 331-332, or 2 dcd pp 610-611 ·16 THE INDIAN SLCT or THE JAINAS Brâhmanic rules for penitents The outward marks of the order closely resemble those of the Sannyisin The life of wandering during eight months and the rest during the rainy season agree exactly, and in many other points, for example in the use of confession, they agree with the Buddhists They agree with Brahmans alone in ascetic self-torture, which Buddhism rejects, and specially characteristie is the fact that ancient Brahmanism recommends starvation to its penitents as beneficial 5 The doctrine of the right way for the Jaina laity differs from that for the ascetics In place of the five great vows appear mere echoes he vows to avoid only serious injury to living beings, i e men and animals, only the grosser forms of untruth -direct lies, only the most flagrant forms of taking, what is not given, that is, theft and robbery In place of the oath of chastity there is that of conjugal fidelity In place of that of self denial, the promise is not greedıly to accumulate possessions and to be contented to these copies are added seven other vows, the miscellaneous contents of which correspond to thc special directions for the * An example may be found in Jacobi's careful comparison of the customs of the Rrahmadic and Jaina ascetics, in the beginning of his translation of the Acharanga Sutra, SBE Vol XVII, PP XX--XIX in relation to the death by starvation of Brahmanical hermits and Sannyasın, see Åpastamba, Dharmasutra, in S B E Vol II, PP 154, 156, where (II, 22, 4 and II, 23, 2) it, says of the penitents who have reached the highest grade of asceticism “Next he shall live on water (then) op air, then on ether" ·THE INDIAS SECT OF TIF JAINAS 17 discipline of ascetics Their object is, pirtly to bring the outward life of the lasty into accordancc with the Jaina terching, especially with regard to the protection of living creatures from harm and partly to point the heart to the highest goal Some contain prohibitions against certain drinks such as spirits, or meats, such as flesh fresh buttcr, honcy which cannot be cnjoyed thout breaking the vow of preservation of animal life Others limit the choice of businesses which the faity may enter, for example, agriculture is forbidden, as it involves the tearing up of the ground and the death of many ani mals, as Brahmanism also holds Others have to do with mercy and charitableness, with the prescruing of inward peace, or with the necessity of neither clinging too much to life and its joys nor longing for death is the end of suffering to the laty, how ever, voluntary starvation is also recommended as meritorious These directions (as might be ex pected from the likeness of the circumstances) re semble in many points the Buddhist directions for the laity, and indeed are often identical with regard to the language used Much is honcver specially in accordance with Brahmanıc doctrines In prac 6 The Upisaładasa Sura treats of the night life of the lasty, Iloerale, pp 11-37 (Dubl Inl), and Item 1chapdra, Vegasutrı, Pralisa u and nu, llindisch, Zotschrift der Dutsch Vory Gas Hd XXVIII, pp 226-246 Buth scholars have pointed out 10 the notes to their traslation, the relationship between the precepts and terms of the Jainis and Buddhists The Jaidas bave borrowed ·18 THE INDIAN $1 CT OF TIIE JAINAS tical life Jainism makes of its laity earnest incr who exhibit a stronger trait of resignation thur other Indians and excel in an exceptional wilingness to sacrifice anything for their religion It makes them also fanatics for the protection of animal life Wherever they gain influence, there is an end o. bloody sacrifices and of slaughtering and killing the larger inimals The union of the laity with the order of ascetics has, naturally, exercised ? powerful reaction on the former ind its development, as well as on its teaching, and is followed by similar results in Jainism and Buddlusm Then, as regards the changes in the teaching, it is no doubt to be ascribed to the in fluence of the laity that the atheistic Jaina system, $ well as the Buddhist, has been endowed with a cult The ascetic, in his striving for Nirvana, en dezvours to suppress the natural desire of man to worship higher powers in the worldly hearer, who does not strive after this goal exclusively, this could not succced Since the doctrine gave no other support, the religious feeling of the laity clung to the founder of it jina, and with him hus mythical predecessors, became gods Monuments and temples a lirge number of rules directly from the law books of the Bribmans The occupations forbidden to the Jaina luty are almost all those forbidden by the BMlimanic law to the Brihman, who in time of need lives like a Varssa Hemachandra, You afasira III, 98-112 and Upasakndafu Sutra, pp 29-30, inay be compared with Manu, 1, 83–89, \I, 64 and 65, and the parallel passages quoted in tlie synopsis to my translation (5 6 Vol 1V) ·THE INDIAN SECT OF THE JAINAS 19 ornamented with their statues were built especially at those places where the prophets, according to legends, had reached their goal To this is added a kind of worship consisting of offerings of lowers and incense to Jina, of adoration by songs of praise in celebration of their entrance into Nzrzana, of which the Jaina males a great festival by solemn processions and pilgrimages to the places where it has been attained? This influence of the luty has becomc, in course of time, of great importance to Indian art, and India is indebted to it for number of its most beautiful archutectural monuments such as the splendid temples of Abu, Gırnı and Satrun jayı in Gujarat It has also brought about a change in the mind of the ascetics In many of their hymns in honour of Jina they appeal to him with as much fervour is the Brihman to his gods, and there are often expressions in them, contrary, to the original teaching, ascribing to Jina a creative power Indeed a Jaina description of the six principal systems gous so far as to number Jainism - as niso Buddhism among the theistic religions * For the Jaina ritual, see Indian Arlynary Vol \III, pr 191--196 The pricipal sacred places or Tirthas are - Sametr Suhlara in Western Bengal, where twenty of the Jinas aru said to have attained Nirvina, Satruſijayr and Girnar ia hathrawid sacred respectively to Rishabhanatha and Lembatha, Chandrapuri where Vasupujya died, and Lind in Bengal at which Vardhamana died Fa 8 The latter assertion is to be found in tlic Shid'n fangsa muchchajo Vers 45, 77-78 A creative activity is attributed to ·20 TIF INDIAY SFCT OF TIF JAIVAS But in other respects also the admission of the lasty lias produced decisive changes in the life of the clergy In the education of worldly communities, the ascetic-whose rules of indifference toward all and every thing, make him a being concentrated entirely upon himself and his goal is united again to humanity and its interests The duty of educating the layman and watching over his life, must of necessity change the wandering penitents into settled monks -- who dedicate themselves to the care of souls, missionary activity, and the acquisition knowledge, and who only now and again fulfil the duty of changing their place of residence The needs of the lay communities required the continual presence of teachers Even should these desire to change from time to time, it was yet necessary to provide a shelter for them Thus the Upasraya or places of refuge, the Jaina monasteries cime into existence, which cactly correspond to the Buddhist Sangharama With the monasteries and the fixed residence in them ap perred a fixed membership of the order, which, on account of the Jainu principle of unconditional obedtoward the teacher, proved to be much the fans cven in the kuhaon inscription which is dated 460 461 AD (Ind Ante Vol 1, P 126) There they are called adıkartrı the 'origioal creators' The cause of the development of a worsbip among the Jainas was first sightly recognised by Jacobi, S BE xxt "The Jaina Worship differs 10 onc important point from that of the Buddhists It recognised no worship of relics ience Vol II, P ·TUIF MAN SICT OP TIL AT 45 stricter than in Buddhism On the desilopment of the order and the leisure of monastic life, there fol lowed further, the commencement of a literary and scientific activity The oldest attempt in this respect, limited itself o bringing their doctrine into fixed forms Their results were, besides other lost works the so called Anga, the members of the body of the 171, which was perhaps originally produced in the third century BC Of the Anga eleven are no doubt preserved among the Svetambaras from a late cdition of the fifth or sixth century AD These works ve not written in Sanskrit, but in a popular Przhrt dialect for the Jina, like Buddha, used the language of the people when teaching They contun partly legends about the prophet and his activity is a teacher, partly fragments of a doctrine or attempts at systematic representations of the same Though the dialect is different they present, in the form of the tales and in the manner of expression, a wonderful resemblance to the sacred writings of thc Buddlusts The Digambars, on the other fand, have preserved nothing of the Inga . 1 complete review of the in, i and the canonical works which were joined to it later, is to be found in A Ilcbers fundamental trertise on the sacred writings of the Jainas in the Indisch Studies, Id WVI, SS 211-479 and Bd XVIII, SS 1-90 The scheranna and the Kalpa sutra are translated by II Jacobs in the SIE Vol 111), and a part of the t pasakadasz Sutra u R {locrnle in the Dublinu In the estimate of the age of the a I follow 11 Jacobi, who has throughly di cussed the question SBL Vol XXII, pp xxxx-xlvi.

·22 TIL INDIAN SECT OF TITE JAINAS but the names They put in their place later systematic worhs, also in Prakrit, and assert, in vindscation of their different teaching, that the canon of their rivals is corrupted In the further course of history, however, both branches of the Jainas have, lihe the Buddhists, in their continual battles with the Brilmans, found if necessary to mahc them. selves acquainted with the ancient language of the culture of the Intter First the Digambara and later thc Svetimbira begin to use Sanskrit They did not rest content with expluning their own teaching in Sanskrit works they turned also to the secular sciences of the Brahmins They have accomplished so much of importance, in grammar, in astronomy, as well as in some branches of letters, that they have won respect even from their enemies, and some of their worhs are still of importance to European In southern India, where they worked among the Dravidian tribes, they also advanced the development of these languages The Kanarese literary language and the Tamil and Telugu rest on the foundations laid by the Jaina monks This activity led them, indeed, fir from their proper goul, but it created for them an important position in the history of literature and culture The resemblance between the Jainas and the Buddhists, which I have had so often cruse to buing forward, suggests the question, whether they are to be regarded as a branch of the latter, or whether they resemble thc Buddlists merely because, as their Science ·30 TIIL INDIAN SECT OF THE JAINAS of rules of doctrine are ascribed to him, which are also found among the Junas, and some events in his life, which we have already found in the accounts of the life of Vardhamana, are related In one place in the oldest part of the Singalese canon, the assertion is put into the mouth of Nigantha Nataputta, that the Kuriyavāda ---the doctrine of activity, separates lus system from Buddha's tcaching We shall certainly recognise in this doctrine, the rule of the Kiria, the activity of souls, upon which Jainism places so great importance ? Two other rules from the doctrine of souls arc quoted in a later vorh, not cinonical there it is stated, in 7 collection of false doctrines which Buddhi's rivals taught, that Nigantha asserts that cold water was living Little drops of water con tuned small souls, large drops, large souls There forc he forbade his followers, the use of cold water It is not difficult, in these curious rules to recognisc thc Jaina dogma, which asserts the existence of souls, even in the mass of lifeless elements of earth, water, fire, and wind This also proves, that the Nigantha admitted the classification of souls, so often ridiculed by the Brahmans, which distin guishes betueen great and small This worh, like others, ascribes to Nigantha the assertion, that the so-called three danda the three instruments by which man can cause injury to creatures - thought, * Jacobi, Zertschrift der Deutsch Norg Ges Bd IT\IV, S 187, Ind Anny Vol 1, P 159 ·THE INDIAN SECT OP THE JAVAS 31 1 word, and body, zrc separate active causes of sin The Jaina doctrine agrees also in this case, which always specially represents the three and prescribes for each a special control Besides these rules, which perfectly agree with one another, there are still two doctrines of the Nigantha to be referred to which seem to, or rually do, contradict the Jainas, namely, it is stated that Nataputta demanded from his disciples the taking of four, not as in Vardhamana's casc, of five great vows Athough this difficulty may scem very important at first glance, it is, lioncver, set 151de by an oft repeated sertion in the juna works They repeatedly say that Parsva, the twenty-third jina only recognised four vows, and Vardhamana dded the fifth The Buddhists have therefore landed down a dogma which Jainism recognises The question is merely whether they or the Jainas are the more to be trusted If the latter, and it is accepted that Vardhamana was merely the reformer of an old religion, then the Buddhists must be taxed with an easily possible confusion between the earlier and later teachers If, on the other hand, the Jaina accounts of their twenty third prophet are regarded as mythical, and Vardhamana is looked upon as the true founder of the sect, then the doctrine of the four vows must be ascribed to the latter, and we must accept as a fact that he 1 * Jacobi, Ind intig Vol IV, p 139 ·32 TIE INDIAN SECT OF THP JAINAS Ind changed his views on this point In any casc, however, the Buddhist statement speaks for, rather than 1gainst, the identity of Nigantha with Jina Vardha mîna's system, on the other hand, is quite irreconcılable with Nîtaputta's assertion that virtuc as well is sin, happiness as well as unhappiness is unalterably fixed for men by fate, and nothing in their destiny can be altered by the carrying out of the holy 11 It is, however, just 7s irreconcilable with the other Buddhist accounts of the teaching of their opponent, beciuse it is absolutely unimaginable, that the sumc man, who lays vous upon lus followers, the object of which is to avoid sin, could nevertheless make virtue and sin purely dependent upon the disposition of fate, and preach the uselessness of carrying out the law The accusation that Nataputta cmbriced fatalism must therefore be regarded as an invention and an outcome of sect hatred as well as of the wish to throw discredit on their opponents The Buddhist remarks on the personality and life of Nitaputta are still more remarkable They say repeatedly that lie laid claim to the dignity of in Arhat and to omniscience which the Jainas also 50 9 Jacobi, loc (1 p 160, and Leumann, Acres du Vheme Congres Ine des Or Sect Ary P505 As the jaiga accounts of the teaching of l'isva and the existence of communities of his disciples, sound trustworthy, we my perhaps accept, with Jacobi, that they rest on a historical foundation 10 Jacobi loc cit p 159-160 ·TUIE INDIA SECT OF THE JAINAS. 33 claim for their prophet, whom they prefer simply to call 'the Arhat and who possesses the universeembracing Kevala knowledge ? A history of con versions, tells us further that Nataputta and his disciples disdained to cover their bodies, we are told just the same of Vardhamana? A story in the oldest part of the Singalese canon gres an interesting and important instance of his activity in teaching Buddha, so the legend runs, once came to the town Vaśalı, the seat of the Kshatriya of the I ich chhivi race His name, his 124 lus community were highly prused by the nobles of the Lich chhavi in the senate house Siha, their general who was a follower of the Niganthr, became anxious to know the great teacher He went to his master Natiputta, who happened to be staying in Vais ils just then, and asked permission to pay the visit Iwice Nitaputt? refused him Then Sih? determined to disobey hum He sought Buddlız out heard lus terching and was converted by hum In order to show his attaclıment to his new teacher he invited Buddha and his disciples to eat with him On the acceptance of the invitation, Sıha commanded his servants to provide ſlcsh in honour of the oc casion This fact came to the ears of the followers of the Nigantha Glad to have found an occasion to damige Buddha, they hurried in great numbers See for example the account in the Chull 4*, , in Sb F lol Y p 78-79, Indo Arni lol VIII, p 313 Speace llardy, ai nal of Budh59, P 225 ·34 THE INDIAN SECT OP TILL JAINAS through the town, crying out, that Siha had caused ? great or to be killed for Buddha's entertainment, that Buddha had enten of the flesh of the animal although he knew it had been killed on his account, and was, therefore guilty of the death of the animal The accusation was brought to Sıha's notice and was declared by him to be a calumny Buddha, however preached a sermon after the mcal, in winch he forbide his disciples to partake of the flesh of such animals as had been killed on their account The legend also corroborates the account in the Jain? works, according to which Vardhamini often resided in, Varśali and had a strong following in that town It is probably related to show that his sect was stricter, as regards the eating of flesh, than the Buddhists, a point, which again agrees with the statutes of the Jainas 3 The account of Nâtaputti's death is still more important "Thus I heard it", says an old book of the Singalese canon, the Samagama Sutra, "once the Venerable one lived in Samagîma in the land of the Szkya At that time, however, certainly the Nigantha Nataputta had died in Pavn After his death the Niganthr wandered about disunited, sepirate, quarrelling, fighting, wounding erch other with words Here we have complete confirmation IS B E Vol XVII, pp 108-117 * The passage is gren in the original by Oldenberg, Zeitsch de D Morg Ges Bd A LIV, S 749 Its sigalficance in con nection with the Jaing tradition is to their schisms has been ·THY INDII ECT OF THE JAI A3 35 of the statement of the pain? cunon as to the place whert Vardham712 entered Airiai a, as well 15 of the statement that a schism occurred inimicdiately after his death The harmony between the Buddhist and Jain tradition as to the person of the head of the Nir grantha is meant hilc imperfect It is disturbed by the description of Nataputta as a member of the Brzhınanic sect of the Agniveśvay ana, whilst Vardhamana belonged to the Kasya pa The point is loveter so insignificant that an error on the part of the Buddhists ss casily possible * It is quite to be understood that perfect exactness is not to be expected among the Buddhists or any other sect in describing the person of a liated enemy Overlooked until now It has al o been uncoticed that the assertion, that I ardhamina died during raddhis lifetime, proves that the latest account of this occurrence given by traditions 467 rc is false Later Buddhist legends (Spence Hardy, I 17 wal of Budism PP 266--271) treat of Yataputla s death in more detail In - leng thy account they give as the cause of the same the apostacy of one of his disciples, lpáli who was converted by Bud iba. After going over to Buddhism, L pálı treated his former m.ster with scom, and presamed to rclate . parable which should prove the foolishness of those who believed in fal e doctrine Thereupon the digantha fell into dcspan He declared his alms ve c) was broken, bis eri tence destroyed, went to 1114, and died there Naturally no importance is to be given to this account and its details They are apparently the outcome of sect batred 5 According to Jacobis uppusilton, S D I Vol \\II, P xt1, the error was caused by the only disciple of Vardhaman, who outhed his master, Sudharman being an Agaivesviyana.

·36 TIL INDIAN SCCT OY THE JAINAS Lnmity and scorn, always present, forbid that The most that one can cxpect is that the majority and most important of the facts given may agree This condition is undoubtedly fulfilled in the case on hand it cannot, thcrefore be denied, that, in spite of this difference, in spite also of the absurdity of one article of the crucd scribed to him, Virdhamina Jilatiputra, the founder of thc Nirgruntha ---or Jaina community is none other than Buddha's rival Trom Buddhist accounts in their canonical works as well as in other books, it may be seen that this rival was 1 dangerous and influential onc, and that cven in Budda's time his teachung had spread considerably Their legends about conversions from other sects very often mahe mention of Nirgranthi sectarians, whom Buddha's teaching or that of his disciples had alienated from their faith Also they say in their descriptions of other rivals of Buddha, that thesc, in order to gun esteem, copied the Nirgrantha and went un clothed, or that they were looked upon by the people as Nirgrantha holy ones, because they hap pened to have lost their clothes Such expressions would be inexplicable if Vardhamanı's community had not become of great importance This agrees with several remarks in the Buddlust chronicles, which assert the existence of the Jainas in different districts of India during the first century * See for the hustory of Sina related above, Spence IIardy, llannal of Budhism, pp 226, 266, and Jacobi, Ind Intiq Vol Vill, p 161 ·TIL INDIAN SECT OF 111E JAINAS 37 after Buddhi's death In the memoirs of the Chinese Buddlust and pilgrim Hiuen Tsang, who visited India in the beginning of the sei enth century of our era, is to be found an extract from the ancient annals of Magadha, which proves the existence of the Nirgruntha or Jainas in their original home from a very early timc This extract relates to the building of the great monastry at Naland2, the high school of Buddhism in eastern India, which was founded shortly after Buddha s Nirzana, and mentions inci dentally that a Nigrantha who was a great astrologer and prophet had prophesied the future success of tlic neu bulding At almost as early a period the Alalajansa, composed in the fifth century AD, fixes the appearance of the Nirgrantha in the island of Ceylon It is said that the hing Pandukabhaya, who ruled in the beginning of the second century after Buddha, from 367--307 BC built a temple and a monastery for tivo Virgranthas The monas tery is again mentioned in the same work in the account of the reign of a later hing Vattagamini, cir 38—10 BC It is related that Vattagımını being offended by the inhabitants, caused it to be destroyed after it had existed during the reigns of twenty one kings, and erected a Buddhist Singharama in its place The latter piece of information is found also in the Dipai ansa of more than a century earlier 8 * Beal, Siyshi Tol II, p 168 Turpour faha and, PP 66-67 and p 203, 206 Dips ansa V 14, comp also hern, builk smins, PUIS 422 Ja the ·38 TJIC INDIAN SECT OT THE JAINAS None of these works can indeed be looked upon as a truly historical source There are, even in those paragraphs which trent of the oldest lustory after Buddha's death, proofs enough that thcy simply hand down a faulty historical tradition In spite of this, their statements on the Nirgrantha, cannot be denied 1 certain weight, becouse they are closely con nected on the one side with the Buddhist canon, and on the other they agrce with the indisputable sources of instory, which relate to a slightly later period The first authentic information on Vardhamana's sect is given by our oldest inscriptions, the religious edicts of the Mourya hing Asoka, who, according to tradition was anointed in the year 219 after Buddlins denth, and -- 7 the rcference to his Grecian contemporaries, Antiochos, Magis, Alexander, Ptolenzus and Antigonas confirms, -ruled, during the second half of the third century BC over the whole of India with the exception of the Dehban, Thus prince interested lumself not only in Buddhism, which he professed in his later years, but he took care, in a fatherly wav, as he repeatedly relates, of all other religious sects in his vast kingdom In the fourteenth veur of his reign, he appointed offi cials, called law-superintendents, whose dutv it was to watch over the hfe of the different communities, to settle their quarrels, to control the distribution first passage in the Vaka 1957, three Nighantas are introduced by min., Joliya, Gin, and hunblanda Ilie traslation incorrectly in hes the first . Brahmin and chief engineer ·THE IYDLAN SECT OF TIP JANVAS 39 of their logicies and pious gifts He says of them in the second part of the seventh 'pillar edict, which he issued in the twenty flinth yeir of his reign, 'Ny superintendents are occupied with various charitable matters, they tre also engaged with all sects of ascetics and householders I he so arringed that they will also be occupied with the affairs of the Samgha, lihenisc I have arranged that they will be occupied with the Ajnih z Brahmans, I have arranged it that they will also be occupied with the Nigant 117" ' The word Samgha serves here is usual for the Buddhist monks The Ajivil as, whose nime completely disappears later, are often named in the sacred writings of the Buddhists and the Jannas is an influential sect They enjoyed the special favour of A soha, who, as other inscriptions testify, caused several cives at Barabar to be made into ducllings for their ascetics in As in the still older writings of the Buddhist canon the nime Nigantha here can refer only to the followers of Vardhamina As they are here, along with the other tro favourites counted worthy of special mention, we may certainly conclude that they were of no small importance at the time Had they been without influence and of small numbers Asol a would hardly have knoun of them or at . Suc Separt, Insor 1101 s 1 lijed si, toin il, P Sz ra 1,14 Vy translation differs from Senyt sin some points especially in relation to the construction Conf p,raphia In'ca, 101 II, pp 272 30 Sec 1 i Antium vol ll, pp 61T ·40 TUIF INDIAN SECT OF THE JAINAS Icast would not have singled them out from the other numerous nameless sects of which he often spezhs It may also be supposed that they were specully numerous in their old hoine, as Asoha's capital Patalıputra lay in thus land Whether they spread far over these boundaries, cannot be ascertained On the other hand we possess two documents from the middle of the next century which prove that they advanced into south-eastern India as far zs Kalinga These irc thc inscriptions at Khandigiri in Orissa, of the great King Khiravel? and his first wife, who governed the cast coast of India from the year 152 to 165 of the Maurya era that is, in thc first half of second century BC The larger inscription, unfortunately very much disfigured, contains 20 account of the life of Kn. rivcla froin lus childhood till tic tlurteenth year of lus reign It begins with an appeal to the Arhat and Siddh 1, wuch corresponds to the beginning of the five fold form of homage still used among the Jainas, and mentions the building of temples in honour of the Arhat is well as an image of the first ſina, which was taken away by a hostile king The second ind smaller inscription asserts that Khirivela's wife crused 7 care to be prepared for the asceties of Kalinga, "who believed on the Arhat 1 The meaning of these inscriptions, which wcre formerly believed to be Buddhist, was first made cicar loy De l'hay violal s Indraji's 1 ·THC I DIAN SECT OI THE JAIVAS 41 From a somewhat later period as the characters show, from the first century BC comes a dedicatory Inscription which has been found far to the rest of the original home of the Junas, in Mathuri on the Jamni It tells of the crection of a small temple in honour of the Arhit Vardhamana, also of the dedication of seats for the teachers, a cistern, and a stone table The little temple, it says, stood beside the temple of the guild of tradesmen, careful discussion in the Actes de l'Inme Congres Ir ornat des Orientalistes Sect Ary pp 1,5--159 FIC frst recognised the truc names of the hing I håravels and his predecessors and shewed that I hararela and his wife were patrons of the Jains We lave to thank ture for the information that the ia cription contains date in the Vaurya Era I have thoroughly discussed his crcellent article in the Ousterreichischen Jonatss hrift, Bd , S 231 ff and hire there given my reasons for differoc from him on an important point, namely, the date of the beginning of the Mauryn Er which, according to his view Levins vitit the cuequest of halmgr by Asoln about 255 B C Esen yet I find it impos sible to accept that the expression, "in the hundred and sixty fifth year of the cra of the Murya hings, can mean any thing cise than that 164 year baie passed between the thirteenth year of the rule of hnaravels and the adorating of the first Vaurga king Chandragupta Unfortunately 11 is impossible to fix the year of the latter occurrence, or to say more than that it toob place between the years 322 and 312 D C The date giren in Kharivelas Inscription cannot tuercfore be more closely fixed than that it lies between 156 and 147 Bri non add to my former remarks — that appeals to the Arhat anů Siddha appear also sa Jaida jascriptions from Vathori od may be taken as a certain mark of the sect Thus it is worthy of note that can in Hluca (siang s time, (Beal, Si yn k lol l1, 205) Kalinga wa one of the chilf seals of the Jaines ·TJIE INDIAN SECT OF THE JAINAS and thus remark proves, that Mithuri, which, according to the tradition of the Jainas, was one of the chief seats of their religion, possessed a community of Junys cven before the time of this inscription ? A large member of dedicatory inscriptions have come to light, which are dated from thc year 5 to 98 of the era of the Indo Shythian hings, Kanishha, Huvishki, and Vasudev? (Bazodco) and therefore belong it latest to the end of the first and to the second century AD Thev are all on the pedestris of strtues, which are recognisable partly by the special mention of the names of Vardhamanı and the Arhat Mahavira, partly by absolute nudity and other marks They shoul, that the Jaina community continued to flourish in Mathurn and give besides extraordinarily important information, as I found in a renewed research into the ancient lustory of the scct in a number of them, the dedicators of the statues give not only their own names, but also those of the religious teachers to whose communities they belonged Turther, they give these terchers their official titles, still used among the Jainas vachala, 'tercher", and gani, 'head of 1 school Lastly they specify tlic names of the schools to which the tenclers belonged, and those of their subdivisions The schools are called, cana, 'companies', thc subdivisions, kula, 'families' ? This inscription also was first inade knowa Ly Dr Phigwanial Indryl, loc, cut p 143 ·THE INDIAN SFCT OY TUIF JANAS 43 and silha, 'branches, Lunctly the same division into gana, sallut, und lul is found in a list in one of the canonical works, of the Suet imbaras the Kalpasutra, which gives the number of the patriarchs ind of the schools founded by them and it is of the lughest importance, that in spite of mutilation and frulty reproduction of the inscriptions, ninc of the names, which appear in the Kalpasitra art recognisable in them of which part agree exactly, part, through the fuult of the stone mason or wrong reading by the copy ist, are somewhat defaced According to the halpasutia, Sushita the funth successor to Vardhımına in the position of patriarch, together with his companion Supriti buddha, founded the 'Kodiya' or 'Krutik z gara which split up into four 'sal ha, ind four hula Inscription No 4 uluch > dated in the year 9 of the I ing Kanishka or 87 AD() gives us a somewhat ancient form of the name of the gara Kotiya and that of one of its branches exactly corresponding to the Vairı sakha Mutilated or wrongly written, the first word occurs also in inscriptions Nos 2, 6 and 9 ?s koto , letra, and la the second in No 6 75 Vora One of the families of this gana the Vania kula is mentioned in No 6, and perluaps in No 4 The name of a second, the Prasuaiahanaka, secms to have appeared in No 19 The last in scription mentions also another branch of the Kotiy z gani the Nlajlıma sakha, which, according to the Kalpasutra, was founded by I'riyagantha thu second 2 ·44 THE INDIAN SCCT O! THE JIIVAS 3 disciple of Susthit. Two still older schools which, nccording to tradition, sprang from the fourth disciple of the eighth patriarch, along with some of their divisions appear in inscriptions Nos 20 and 10 These arc the Aryya Udihihiya gana, called the school of the Arya-Rohanin the Kalpasutra, to which belonged the Partasaha kula and the Parnapatrika sal ha, as also the Chârana gana with the Portidhar - mnika (ula Each of these names is, however, some wliat mutilated by one or more crrata in writing Tlie statements in the inscriptions about the teachers and their schools are of no small importance in themselves for the history of the Jainas If, at the end of the first century AD (*) many separate schools of Jaina ascetics existed, a great age and lively activity, as well as great care as regards the traditions of the sect, may be inferred The agrecment of the inscriptions with the Kalpasutra lcads still further however it proves on the one side that the Jamans of Mathura were Svetambara, and that the schism, which split the sect into two rival branches occurred long before the beginning of our cra On the other hand it proves that the tradition of the Svetambura reilly contains an cient historic elements, and by no merns deserves 3 Dr Buhler, long note (P 48) on these anscriptions was afterwards cxpanded in the Il'iener Zeitschrift fur die Kunde des vorgen landes bd I, S 165--180,Bd II, S 141-146 Bd 111, 5 233—240, and 1d IV, S 169-173 lhe argument of these papers is suin marised in Appendia A, PP 4S IT Ld ·Titi INDIAN SECT OF THE JALNAS 45 to be loohed upon with distrust It is quite probable that, like all traditions, it is not altogether free from crror But it can no longer be declared to be the result of a later intentional misrepresentation made in order to conccal the dependence of Jainism on Buddhism It is no longer possible to dispute its authenticity with regard to those points hich are confirmed by independent statements of other sects, and to assert, for example, that the Juna 7ccount of the life of Vardhamana which agrces usth the statements of the Buddists, proves nothing as regards the age of Junism because in thc late fiving of the cinon of the Sietambaras in the sixth century after Christ it may have been drawn from Buddhist worhs Such an assertion uluch, under all circumstances, is a bold one becomes entirely untenable when it is found that the tradition in question states correctly facts which lie not quite three centuries distant from Vardhamanis time, and that the sect, long before the first century of our eri hept strict account of their internal affairs Unfortunately the testimony to the ancient history of the Jainas, so far as made known by means of inscriptions terminates here Interesting as it would be to follow the traces of their communities in the later inscriptions, which become so numerous from the fifth century AD onwards and in the description of his travels by Hiuen Tsiang ulo found them • See Webers and Barth's opiniops quoted above in note 1, P 23 ·46 THE INDIAN SECT OF TIIL JAINAS spread through the whole of India and even beyond its boundaries, it would be apart from our purpose The documents quoted suffice, however, to confirm the assertion that during the first five centuries after Buddha's death both the statements of Buddhist tradition and real historical sources give evidence to the existence of the Jainis as an important religious community independent of Buddhism, and that there are among the historical sources some which entirely clear away the suspicion that the tradition of thc Jainas themselves is intentionally falsified The advantage gained for Indian history from the conclusion that Jainism and Buddhism are two contemporary sects having arisen in the same district,- is no small one First, this conclusion shows that the religious movement of the sixth and fifth centuries B C in eastern India must have been 7 profound one If not only one, but certainly two, and perhaps more reformers, appeared at the same time, preaching teachers, who opposed the eusting circumstances in the same manner, and each of whom gained no small number of followers for their doctrines, the desire to overthrow the Brahmanıcıl order of things must have been generally and deeply felt Tlus conclusion shows then that the transfor mation of the religious life in India was not merely the work of a religious community Manv strove to attain this object although separated froni one another It is now recognisable, though preliminarily, in one

·TIF INDIAN CCT OF THE JIIVAS
47
point only, that the religious history of India from
the fifth century BC to the eighth or ninth AD
was not made up of the fight between Brahminism
and Buddhism alone This conclusion allows us,
lastly, to hope that the thorough investigation of the
oldest writings of the Jainis and their relations with
Buddhism on the one hand and with Brahmanism
on the other will aftord many important ways of
access to ? more exact knowledge concerning the
religious ideas which prevuled in the sixth and
fifth centuries BC, and to the establishment of
the boundaries of originality between the different
systems

·APPENDIX A (Note p 44) Copies of the mutilated inscriptions referred to, were publislied by General Sir A Cunningham in his Ar chæological Survey Reports, vol III, plates 1111 -- Unfortunately they have been presented from 'copics' and are therefore full of errors, which arc due for the most part, doubtless, to the copyist and not to the sculptor It is not difficult, however, in most cases under consideration here, to restore the correct reading Usually only vowel signs are omitted or misread and, here, and there, consonants closely resembling one another as va and cha, va, and dhn, ga and sa, la and na are interchanged The formulæ of the inscriptions are almost universally the same First comes the date, then follows the name of a reverend teacher, next, the mention of the school and the subdivision of it to which hu belonged Then the persons, who dedicated the statues ure named (mostly women), and who be longed to the community of the said teacher The description of the gift forms the conclusion The dialect of the inscriptions shows that curious mixture of Sanskrit and Prakrīt, which is found in almost all documents of the Indo-Shythian hings, and which ·Titr IDLA V SECT OF TIE JAIVAS 49 as Dr Hoernle was the first to recognise -- was one of the literary Innguages of northern and north western India during the first centuries before and after the commencement of our era In the calcul ition of dates, I use the favourite starting point for the era of the Indo Sky thuan hings, which unfortunately, is not certainly determined, and assume tliat it is identical with the Saka cra of 78%. AD The rule of these princes could not have fallen later in my opinion it was some what earlier I give here transcripts and restorations of such inscriptions as mention Jaina schools or titles The inscription wluch is the niost important for my purpose and at the same time one of the best preseried, is Sir A Cunninghams No 6 plate VIII, which was found on the base of a Juna image (circh Sur Rep vol III, P ,t) The copy compared with 1 rubbing gives the following reading, (the letters within parentheses are damaged) L : Siddhan sam 20 grawn di 10+5 holteljato ganato (1'aluiyalo I nlato Flac), (i)to salato Sur chato 2 (oha)tlıto vachakasz a Arija Sanghusihasjanu (0) vai tlana. Dattilassa 3 lasya Lofthu)b!(hela faldınlasya Devadasasya Nagadinas; a chu Nagadınaji cha (ma)!!! 4 $1 a(vilaze (D) I li hat follous 1 from the authors later and fuller paper in Il sener Zutschrift fur die A unde des Vor calandes, Bd 1 S 1701, but abridged - Fd 4 ·50 TIIC INDIAN SECT OR TILL JAINAS 5 (rulye danam ? 6 Varddhamana pra- 7 tima l The lacuna in line 2, after Dattlasya, probably contained the word duhitriye or dhutuye and part of a male name of which only the letter vi is visible In 1 3, possibly Lothabinije is to be read instead of Lothublzye As there is room for one more letter at the end of the line, I propose to read natuye In 1 5, Dinaye would stand for Dattaz ah and be the genitive of a female name Dinna or Datta, which has been shortened blamâvat There can be no doubt that the word sri, or su2, which is required, has stood before Var dhamana With these restorations the translation is as follows “Success! The yeur 20, summer (month) 1, day 15 An image of glorious Virdhamana, the gift of the female luy disciple Dina [2 € Dinna o. Datta), the (daughter) of Dattila, the wife of Vilu, the mother of Jiyavila [Jayapala), of Devadasa and Nagadina [1 € Nagadınnı or Naga datta) and of Nagadına 2 e of Nagadınna or Nigidatta] (this statue being) the urvai tana - of the preacher Aryy2-Sanghasıha (z e Arya 2 The word mr art ina has the meaning of 'in obedience to the order, or in consequence of the request' It occurs again in the Prakrit form mat znant below, in No 10 (pl Kıv) and it las stuod in No 4, and at the end of 1 2 of No 7, where the rubbing has za It is also found in the uext Arch Sur Rep sol, pl , No 6 ·THE INDIAN SECT OF THE JALNAS 51 2 Sanghasimha], out of the Kotiya school the Vaniya race, the Vairi branch, the Sirika division The inscription given Arth Su Rep vol XX, plate V, No 6 reads, according to an excellent rubbing L I Nano Arahamtananı namo Siddhana sam 603 to 2 gra 3 di 5 etaje pur vaye Rarakasza drzalahasaghastasja 3 sushja štapihogahabaryasz a aimartana chatu vari asja samghassa 4 ya dinna patıbla[blor sa 11°) 17°) Varhıl aja dalle | "Adoration to the Arhats adoration to the Siddhas! The year 62, the summer (month) 3 the day 5, on the above date a je 175 given to the community, which includes four classes, as an enjoyment (or one share for cach) (this being) tho niriartana of Atapihoga habarya, the pupil of Arya Kikasaghasta (Arya Karhasagharshita), a native of Rara (Radh :) The gift of Vaihil. (og, Vaihita)" 2 With the inscription No 6 of the year 20 No 4 (plate xm) agrees, it was also found on a Jaina pedestal With better readings from a rubbing of the first side only, I propose for the other portions, 3 In reading the frst figure as 60, I follow Sir A Cunningham I have never seen the sigo in another inscription The characters of the inscription are so archaic that this date muy reſer to an earlier epoch than the Indo Skythian ·50 THE TVDIAN SECT or THE JAIVAS 5 (na)je danam ? 6 Varddhamana pra- 7 timer 1 The lacuna in line 2, after Dattilasya, probably contained the word duhituye or dlutuye and part of a male name of which only the letter vi is visible In 1 3, possibly hothabinije is to be read instead of hotrubikzje As there is room for one more letter at the end of the line, I propose to read måtuje In 1 5, Dinaje would stand for Dattajâh and be the genitive of 1 female name Dinna or Datta, which has been shortened bliamavat There can be no doubt tliat the word sil, or sırz, which is required, has stood before Vardhamana With these restorations the translation is as follows "SuccessThe year 20, summer (month) 1, day 15 An image of glorious Vardhamana, the gift of the female lay-disciple Dinâ (z e Dinna or Datta), the daughter) of Dattila, the wife of Vila, the mother of Jayn vâla [J2apala), of Devadisa and Nagadina (z e Nagadınnı or Någadatta] and of Nagadina [z of Nagadınnı or Nagadatta] (this statue being) the urd'a1 tuna ? of the preacher Aryya-Sangha sıha (2 € Årya- 2 The word 1117. Irfana has the meaning of 'in obedience to the order', or 'in conscquence of the request It occurs 25.110 in the Prahrt form mı atanam below, in NO 10 (pi uv) and it has stuod in No 4, and at the end of I 2 of No 7, where the rubbing lias nirve It is also found in the uext Arch Sur hep vol ll, pl , No 6 ·TIC I\DIAN SECT OF THE JALNAS 51 Sanglısımha), out of the Kotiya school, the Viniy ? racu, the Vairi branch, the Sirika division The inscription given frch Sui Rep vol XX, plate *, No 6 reads, according to an excellent rubbing L I Namo drahantanan namo Siddhana sam 603 + 2 2 gia 3 de 5 etaje purvaje Raral asza dryal a hasaghastasia 3 sishya Atapikogulabaryasja nii vartana chatu var nasja sawghasja 4 3a denna patbla bho 'lga I (2)17) Varhil aja dattı! "Adoration to the Arhats adoration to the Siddhas! The year 62, the summer (month) 3, the day 5, on the above date a ja was given to the community, which includes four classes as an enjoyment for onc share for each) (thes being) the arvai tana of Atapikogahabary: thc pupil of Arya Kihasighasta (Arya Karhasagharshita) a native of Rarı (Radha Che gift of Vaihiha (or, Vaihitu) 2 With the inscription No 6 of the year 20, No 4 (plate v11) agrees, it was also found on a Jaina pedestal With better readings from a rubbing of the first side only, I propose for the other portions, * In reading the first figure as 60, I follow Sir A Cuparagham I have never seen the sige in another inscription The character of the inscription are so archaic that this date may refer to an carlier epoch than the Indo Shythian ·52 THF INDIAY SET OF TIIF JAIVAS of sluch I live no rubbings, the following cmendations, --11, Vaniyato lulato, sallato, 1 2, kila tumbinije, I also note that the lacuna in line 2, 3th and 4th sides, would be filled exactly by ył sri Var dhamanasya pratima harita sai vasattun The former custence of the first and last seven letters may be considered certain My restoration of the whole is, ww LI (15+ side) Siddhan maharajasza Kanishkasya raje samvatsara navame (9] (2nd side) mase pratha i divast 5 --(3rd)(spam) pur vvſålze Kotiyato ganato Vanraſto] (4th) (kullato Vanilo sukato vachala 2 (1st side) (sya] [N]aganandisa n[rva), (ta)ram Bral[me] [dhu (20d)(1134) Bhatımıtasa kutu[112]62- [2]2[Jc] Vihata (314)|3c sr Vardhamanasja pratima karıtı sarva (4th) satvaļnam lita- 3 (sukhazc), and the translation "Success! During the reign of the great king Kanishka, in the ninth yeur, 9, in the first montlı, i, of on the day 5, the above date an image of glorious Vardhamana has been caused to be made) for the welfare (and happiness) of [all created beings] by Vikata, the house wife of Bhattimita(Bhattımıtra) and (daughter of] Brahmi -(this statue being) the nii tai tana of the preacher Nnganamdı, out of the Kotiya school (gana), the Viniya line (kula), (2nd) the Vair: branch (sahha)" If we now turn to the Kalpasitra ', we find thit • Sac Bls Cast, vol III P 292 on $ ·TIF INDIASLCT or THE JUY 45 53 Sutthiya or Susthita, the eighth successor of Vardhamana, founded the Kautiha or Kodiya gana, which split up into four salhas and four kulas The third of the former as the Vajri or Vairi, and the third of the latter was the Vaniya or Vanja It is evident that the names of the gana, kula, and salla agree with those mentioned in the two inscriptions, Kotiya being a somewhat older form of Kodiya But it is interesting to note that the further subdivision of the Vair sakha--the Siriha bhattı (Sriha bhaktı) hich inscription No 6 mentions, is not known to the Kalpasutra This is a gap such as may by be expected to occur in a list handed down by oral tradition 3 The Kotik? gana is again mentioned in the badly mutilated inscription No 19, plate А complete restoration is impossible L I Saw atsarı goza Sja kutibanı vadanasza odku a 2 K[otryato) sanato (Prasna_vaha(nahato kulato dlaghan ato sakhato sa ulaye bhatı galue tha banz It may, however, be inferred from the fragments of the first line that the dedication as made by a woman who is described is the wife (I utumbıı 2) of one person and as the daughter in 175 (vadnu) of another The first part of ling 2 restored as abovc gives -"in the congregation of out of the hotiy z school, the Prusnalahan ha line ·54 THY INDIA SECT OF THE JAIN 15 ind thc Majhi mi branch The restoration of the two names Kotiy ? and Prasnavahanzha seems to me absolutely certain, becruse they eactly fill the blanks in the inscription, and because the information in the Kalpasuti a (S B E vol \XII, P 293) regarding the Madhyami śrkh points in that direction The latter vorh tells us that Priyagıntha, the second pupil of Susthita and Supritibuddhi, founded 2 Sakha, called Madlıyami or Majhima As our inscriptions show that Professor Jacobi's explanation of the terms gana, hula and sakha' is correct and that the first denotes the school, thic second the line of teachers, and the third 2 branch w luchi separated from such a line, it follows that the sikinis named in the halpasitia without the mention of a gara and Irela, must belong to the l'ist preceding gana and derive their origin from one of its lulas Hence the Madhyama salir doubtless was included in the Kautih? g?n?, and in offshoot of one of its kulas, the fourth of wluch is called Prisnavrhunha or Panhavahannya The correctness of these inſcrences is proved by Rajasuhlaras statement regarding lus spiritual descent at the end of the Prabandha kosha, which hc composed in Vih sim 1405 He informis us that he belonged to the Kotihr ganz, the Presnavahana hula, the Madhyami szkla the Har- SSP vol III, p 288, note 2 ·THE INDIAN SECT OF THE JU 45 55 1 shapuriya gachha and the Maladhiri samtana founded by the illustrious Abhyt asuri For the last words of 1 2 I do not dare to propose in emendation, I merely note that the gift seems to have consisted of pillars thabanı, i e staniblak 4 The Kotiya gana seems finally to be mentioned in pl uit, No 2, where the copy of linc i and side may be corrected as, Siddla -- Sa 5 he i di ro+2 asja pururaje Koliya) 5 Names of in older gana and of one of its Lulas occur in No 10 phte viv, where the copy which is faulty, my allow the following partial restoration, L Sa 40+7 gra 2 di 20 clasya pura vaje Var ane gane Petudhamıkakulavachakasya Rohanadım sja sisasya Scansja muatanant savaha Da 2 pashanavadhaja Grha ha bla prapa [di]na na ta which I translate "The year 47, the summer (month) 2, the day 20, on the above date a drinking fountain was given by the of the lay disciple Da (this being) the nn atana of Sena the pupil of Rohinadi (Rohanandı) and preacher of the Peti dhamiha (Prutıdharmıha) line in the Varin? school Varane must be 1 mistake for the very similar word Clarane The second kula of this çana which, according to thic Kalpusutra (5 B L vol All, 1 ·56 TITE I\DIAN SECT OL THE JAIVAS P 291) was founded by Srigupta, the fifth pupil of Arya Suhistin, is the Pritidharmika (p 292) It is easy to sce that a similar name is hidden in the compound Pelivamhalutaz achakasya 'of the preacher of the Petivamika line', ind in in scription cxcavated by Dr Fulirer at Mathura mentions the Petivımıha (hula) of the Varana gana With the second line littic can be done if the letters prapa are correct and form a word, one of the objects dedicated must have been ? drinking fountain 6 The inscription No 20, plate w offers lihcuise slightly corrupt and mutilated names of a gana, a lula and 1 sahla, mentioned in the K’alpasuti a In the li thogizphed copy lines 3-7 are hopeless and there is no iubbing to help The word thitu 'of a daughter' in line 6, und the following ma 14) which is probably a misreading of matuze 'of the mother' show that this dudicition also was made by a female The last four syllables vato malo are probably the remnant of inother namaskara - mnamo bhagavato Mahavirasja As regards the proper names, Aryya Rehiniya is an impossible form, but on comparison with the next inscription to be mentioned, it is evident that the stone must have read Ar yyodehtkijuto or Irygadehikiz ato gana[80] * According to the kalpasutra (S B I vol WWII, P 291) Arv? Rohani was the first pupil of Aiya Suhastin and founded thic Uddeha gana The latter split up into four sikins and into six hulas The name of its fourth IF tener Zertsehr I kund i ffor, hd 11, $ 142 f ·THE INDIAN SICT OF THIE JUIS $7 2 sakhı, Purnapatrik?, closely resembles -- espe cially in its consonantal elements that of the in scription, Pelaputriku and I do not hesitate in correcting the latter to Ponapatrika which would be the equivalent of Sansk Paurna patrik? Among the six hulas is the Parihasaha, and considering the other agreements, I belicuc it pro bable that the mutilated name read as Purdha ha is ? misreading of Parihaha We may emend the first two times and read as follows, LI Siddha[m] namo ar ahato Mahavir[a]sa de vanıšasya | rajña Vasudevasya samvatsar. 90+8 riarshamse of dit'ase 10 + 1 etasja pulu (alle) Argjo Dle]/[i]hayato sanato P{a}\x{hâsa]][a]'ula[ro] P[onlap{a}trat[o] sahato ga- 12[2]sza dryga Deradatta[sya) 110 3 ryya Kshemassa 4 prakagri inte 5 kihadige praza 6 tasya Pravarahasza dhıtı Varanasya gatvalasia ma[t]uja Jutral*)sa datta all 7 BE (namo bhaga]vato malſavirasza) and the translation (so far) will be "Success! Adoration to the Arhat Mahavira, the destroyer (c) of the gods In the year of ling V:- sudev, 98, in the month 4 of the rainy slason, on the day 11- on the above date of the chief of the school (garn) Arya Devadatı (Derzdatta) out of the school (gana) of the Aryya Udchuchiya (Arya Uddehikoya) ·58 T}IE INDIAN SFCT OF TIT JAIVAS out of the Parihasaha linc (kula), out of the Pon patrik i (Prurnipitrika) branch (sakha)" These and miiny other statements in the inscriptions, about the teachers and their schools are of no small importance in themselves for the cirly hustory of the junas The agreement of the above with the Kalpasutra can best be shown by placing the statements in question against one inother The inscriptions prove the actual cristence of twenty of the subdivisions mentioned in the Sthviravili of the knlpasul a Among its cight gani uc cert unly trace thircc, possibly four - the Uddehih?, Varini, Vesuvadıya() and Kodiya cin Inscriptions I hofuya (hody 1) Gana BrandAsuld lult Uchchenignri säkha ninisa hela Vain, unya sahlır 1'[anha]yahu[naya]hu[la] Vahams sahha The Sthaviravalı of the Kalpasutra (Sac Bls of "At a later date Dr Rühier added other proofs from inscriptions of the ruthenticity of the Jaina tradition, in the Trenna Ortal Fonna', vol ll, pp 141-146, vol II, pp 233--340, sol il, Pp 160-173, 313-318 vol 1, pr 175-180, and in Fira pin Indica, vol pp 371--397, 101 11, Pr 199-212, 311 Ilir panngriphs fiven base are chicfly from 11s first paper in the I senia Onenial Journal (vol 1, pp 165--180), which appeurs to be an extended revision of the long footpotc in the original per on the Jaina, but it is here corrected in places from rerdings in his later papers 113 ·THE INDLAS SECT OF TIIE JAILS 59 the East vol II, p 292) states that Susthita and Supratibuddha founded the hotiya or hautaha Gana I l'argomiluje Vachchhalujen 3 Tinira or langja 4 Panhavihanna or Irasnavdhan ha 5 ( Hlai igar: 2 ghahari hulas 3 ajri sakhas 4 Jahın ika 5 Vazhimi scholar of the two teachers) (founded by Priyagantha the econd Inscriptions Varana Gana 2 Petirmika Aryya Håţihiya Vijanagars Pasymirisa Fulas sákhas Aryya Chetiya Hartamlakadhi hanyasika The Kalpasutra states that Śrigupta of the Haritagotra founded the Charina gana, which was divided into four sakhas and into seven Lulas Charana gana Samlista 1 Vachchhalija 2 Prudkan ja 3 Ilgja 4 Pasamitja S Valija 6 sirsa Choduja 7 Kanhasaha Vaisana, ar Gavedhohs silhas halas Harsi amaları Inscriptions 3 Aryya V'dekija Gana Magabhatıkıya ! I uridha hulas I etaputnla sikha ·60 THE INDIAN SECT OF THE JAIN IS The Kalpasitra says Arya Rohana of the Kasyapa gotra founded the Uddeha Gana 62 his I Nagabhuya 2 Somabhata Udumbarijiy 3 Ullagachchha (or Årdrahachchlia kulas Misaparika 4 llatthilia Matipatral 5 Nandija 6 Parthåsaka Punnapattiya Inscriptions 4 [Vesavadıya Gana] : [11e]hika kula The Kalpasitra --Kimarddhi of the Kundala gotra founded the Veśavatıha gana which was divided into four siklâs, and into four pulas Vesa vattha Gana Ganiha Sråvastika Daighila hulas Rajzpálıya Salhas Lämnarddhiha Antarnjaya lodrapuraha hhemalijjaya The resemblance of most of these names is so complete that no explanation is necessary 8 Fpigraphia Indica, vol 1, pp 382, 388 i Tor the above lists see Wiener Zeitschr bd IV, 316 T sad A sifasuir a su vol VII, pp 2901 ·JAINA MYTHOLOGY The mythology of the Jainas whilst including many of the Hindu divinities, to which it accords very inferior positions is altogether different in composition It has all thc appearance of a purely constructed system The gods are classified and subdivided into orders, genera, and species, all are mortal, have their ages fived, as well as their abodes, and are mostly distinguished by cognizances chihnas or lúſichianas Their Torthikaris, Tirthamharas, or perfected saints, are usually known as twenty four belonging to the present age But the mythology takes account also of a past and a future age or renovation of the world, and to cach of these rons are assigned twenty four Tirthakaras But this is not all in their cosmogony they lay down other contı nents besides Jambûdupa Bharata or that which we dwell in These are separated from Jambudvipa by impassable scas, but exactly like it in every respect and are called Dhatukikanda and Pushhari. arddhin and of cach of these there are eastern and western Blurrata and Airavata regions, whilst of Jam

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·TIE INDIAY SECT OF THE JAIVAS 63 biach for images of the 19th, 20th 22nd and 23rd Jinas On the front of the throne or asana are usually carved three small figures at the proper right of the Jinu is a male figure representing the Yahshi attendant or servant of that particular Jin?, at the left end of the tlirone is the corresponding female — or Yahshini, Yakshi or $usanadovi, whilst in ? panel in the middle there is often another devi At the base of the seat also, are placed nine very snall figures representing the navagraha or nine plancts, that is the sun, moon, five planets, and ascending and descending nodes In the Juna Puranas, legends are given to 1c count for the connexion of the Yal shas and Yahshus with their respective Tirthaharas thus, in the case of Parsvanztha, we have a story of two brothers Marubhuti and Kamatha, who in cight suc ccssive incarnations were always encmes, and were finally born as Parsyanathi and Sambaradeva respectively A Prshand, or unbeliever, engaged in the panchaguz rite, when felling a tree for his firc, against tlie remonstrance of Parsvanatha, cut in preces tho snahes that were in it, the Jina, however red hem to life by means of thc paſchamantra They were then re born in Patala loha as Dharinen dra or Nagendra Yaksha and Padmavati Yakshini When Sambaradeva or Meghakumara afterwards attached the Arhat with a great storm, whilst he was engaged in the Kayotsarga justerity-standing inmovable, exposed to the weather - much in the szy ·61 TJIE INDIAN SECT OR THE JAINAS that Mare attached Šahya Buddha at Bodh gaya, Dlızranendra's throne in Patala thereupon shook, and the Naga or Yaksha with his consort at once sped to the protection of his former benefactor Dharanendra spread his many hoods over the head of the Arhata and the Yahshini Padmavatı held a white umbrella (sveta chhatrı) over him for protection Ever after they became his constant attendants, just as Śahra wis to Buddha The legend is often represented in old-sculptures, in the cave-temples at Brdamı, Elur?, etc, and the fignre of Parsva is generally carved with the snahe hoods (Seshaplane) over hım 2 Other legends account for the attachment of each pair of Sasanadevatus to their respective Jinas The Svetambaras and Digambaras agrec generally in the details respecting the different Tirthakaras, but, from information furnished from Maisur, they seem to differ as to the names of the Yahshinis attached to the several Terthaharas, except the first and last two, they differ also in the names of several of the Jinas of the past and the future æons The Digambarus enlist most of the sixteen Vidyadevis 2 Co e Temples, pp 491, 496, Arch Sur West Irina, vol 1, p 25 and pl xxxvii, vol V, D 49, Transeciiors R is Soc vol I, P 435 At Rappur in Godwr, in the temple of Rishabhanitha is a finely carved slab representing Pårssanatha in the kryotsarga position, attended by snake divinitieś, - Archit and Scenery in Gu jarat and Rajputana, P 21 The story has sanants conf Ind Ant vol II, P 302 ·THE INDIAN SECT OF TUIL JAIVAS 65 or goddesses of knowledge among the Yahshuns whilst the other sect include scarcely 2 third of themi Thcsc Vidy adeus, as given by Hemachandra, 116 (1) Rohını, (2) Pruñaptı, (o) Vajrsmkhill, (4) Kulisanhus? - probably the Anluár zhshi of the Svetimbıra fourteenth Jina, (5) Chahrestari, (6) Naradattı or Purushadattı 6) kill or kalih: (8) Nahthal (9) Gauri, (10) Gundhari (11) Sarv? stramalızı al., (12) Mannvi, (13) Vairotya (14) Ich chlupta, (15) Minası ind (16) Mahamanısıl i The images of the Tirthaharas are ylways re presented sented with their legs crossed in frontthe toes of one foot resting close upon the knee of the other and the right hand lics over the left in the lap All are represented cxactly alihe except that Parsvanatha, the twenty third has the snakehoods over lum, ind, kuth the Digambarıs, Suparsvathe seventh, lias also a smaller group of snake hoods The Digimbara images arc all quite nude, those of the Svet inibaras are represented is clothed, and they decorate them with crowns and ornaments They are distinguished from one another by their attendant 1 al sitas ind I alshinis is well as by their respectic chihnas or cognizances wluch are caricd on the cusluon of the throne All the Jinas arc ascribed to the Ihshsahu family (lula) except the twentieth Biopisuimta and twentysecond Neminatha who were of the Har amist race All received diksha or consécration at their native places and all obtained jndra or complete enlighten- ·TITE INDIAN SEC OF THIC JAINAS ment at the same, except Rishabha who became a Kcralın at Purimatala, Nemi at Gırnar, and Mahivira at the Rijupaluka river, and twenty of them died or obtained molsha (deliverance in bliss) on Sameta Sikhara or Mount Parśvanatha in the west of Bengal But Rishabha, the first, died on Ashtrpadasupposed to be Satruñżya in Gujarat, Vasupůjy? died at Champapuri in north Bengal, Neminatlır on mount Girnar, and Mahavira, the last, at Pavipuri Twenty one of the Tirthakaras are said to have attained Moksha in the Kayotsarga (Guj Kausagga) posture, and Rishabha, Nemi, and Mahavira on the padmasana or lotus throne For sale of brevity the following particulars for cach Arhat are given below in serial order 117 (1) The viinana or zahana (heaven) from which he descended for incarnation (2) Birthplace, and place of consecration or diksha (3) Names of father and mother (4) Complexion (5) Cognizance.-- chilna or lañchhana (6) Height, and (7) Age (8) Diksha-vriksha or Bodhi tree (9) Yaksha and Yakshini, or attendant spirits (10) Fust Ganadhara or leading disciple, and first Arya or lerder of the female converts I Rishabhadeva, Vrishabha, Adinatha or Adisvara Bhagav in -(1) Sarvarthasıddha, (2) Vinittinagari in Kosala and Purimatala, (3) Nabliraja by Marudev?, (4) golden -varna, (5) the bull, --01isha, balada, (6) 500 polus or dhanusha, (7) 8,400,000 ·TIF INDIAY SECT OP TILE JAISAS 67 purva or great years, (8) the Vatı or binyan tree, (9) Gomukha and Chahrestari, (10) Pundırıha and Brahmi II Ajitinatha (1) Vijayavim ina (2) Ayodhya (3) Jitasatru by Vijsanatı, (4) golden, (5) the clephant - gaja or hasti (6) 450 polis, (7/7 200 000 purus years, (8) Šala - the Shorea robusta (9) Mahayaksha and ijitabala with the Digambaras, the Valshini is Rohını yaksh, (10) Sinhasena and Phalgu III Samblizu znatha (1) Uvzrimagrancha, (2) Suathi or Sruvasti, (3) Jitur by Senimata, (4) golden, (5) the horse asea shorta, (6) 400 poles (7) 6,000 000 purta years (S) the Pray al? - Buchanania latifolia, () Trimukha and Duritarı (Digam bara -- Prajñaptı). (10) Charu and Syima IV Abhinandan1 (1) Juvantavımına, (2) Ayo dhyl, (3) Sambararaj 1 by Siddhartha (4) golden, (5) the ape, -plaraga, vanar a or lap, (6) 3,0 poles, (7) 5,000,000 purva y cars, (8) the Priyangu or Panicum italicum, (9) Niyaha and halihu, and Digambarı -- Yaksleśvara and Vajrasrınklala, (10) Vajranıblır and Ajit? V Sumatınatha (1) Javantavim ina, (2) Ayodhy? (3) Micgharaja by Mangila, (4) golden, (5) the curlou, kranncha, (Dig chakra.akapaksha the Br thmanı or red goo-c) (6) 300 poles, (7) 4 000,000 purva j cars, (8) Sıla trce, (9) Tumburu und Wahr hali (Dig Purushadatta), (10) Charana and Kasyapı VI Padmaprabha (1) Uvarımagraiveka, (2) Kausambi, (3) Śridharz by Susima, (4) red (1 aktu), ·68 THE INDIAN SCCT or THE JAINAS (5) a lotus bud - padma, abja, or kamala, (6) 250 poles, (7) 3,000,000 puri? years, (8) the Chhatra (Anethum sowa"), (9) Kusuma and Śyama (Dig Manovega or Manoguptı), (10) Pradyotina and Rati VII Suparsvanatha (1) Madhyamagraiveha, (2) Varanası, (3) Pratishtharaja by Prithvi, (4) golden", (5) the swastika symbol, (6) 200 poles, (7) 2,000,000 purva years, (8) the Širisha or Acacia sirishi, (9) Matanga and Santa, Digambara, Varanandı and Kalı, (10) Vıdırbha and Soma VIII Chandraprabha (1) V: (2) Chandrapura, (3) Malasenzraja by Lakshmanı, (4) white dhavala, subhra, (5) the moon-andra or sasa, (6) 150 poles, (7) 1,000,000 purva years, (S) the Niga tree, (9) Vijaya and Bhrikut Digambura — Śyama or Vijavi and Jvalamalınî, (10) Dinna and Sumana IX Suvidhinatha or Pushp?danta (1) Anita devaloha, (2) Kanandinagarı, (3) Sugrivaraja by Rimzrini, (4) white, (5) the Nahara (Dig the crab --- edi), (6) 100 poles, (7) 200,000 půrva years, (8) the Sili, (9) Ajita and Sutarah? Digambura Ajita and Malah thi or Ajita, (10) Varihahz and Varuni X Śtnlanntha (1) Achyutadevaloka, (2) Bhidrapuri or Bhadılapura, (3) Dridhııtha raja by Nanda, (4) golden, (5) the Srivatsz figure (Dig Sri vriksha the ficus religios?), (6) 90 poles, (7) 100,000 purva yerrs, 18) the Priyangu trec, (9) Brahmi and Asoha (Dig Dunavı), (10) Nandı and Sujasî 3 The Digambaras describe the colours of the seventh and twenty first Jinas as rarakada or emerald coloured - ·THE IDLA SECT OF THE JAINIS 69 X Śrevanisanitha or Srevası (1) Achyuta devaloha, (2) Sımlapuri, (3) Vishnurija by Vislin 1, (4) golden, (5) the rhinoceros - Thadga semla (Dig Garuda), (6) So poles (7) $ 400,000 common years, (8) the Tanduk? tree, (9) Yahshet and Manav Digambar? Issara and Gauri, (10) hasz zpz and Dhirin XII Vasupujya (1) Pranatades aloha, (2) Champapuri, (3) Vasupujy a bv Jay? (4) ruddy ralta, Gujratur, (5) the female buffalo - mahishi, pıda (6) 70 poles, (7) 7,200,000 common years (d) the Patala or Bignonia suaveolens (9) Kumarı ind Chinda (Dig Gandhir), (10) Subhuma and Dha rani XIII Vimalanitha (1) \ahas iradevaloka, (2) Kampilyapura () Krita armiraja by Śi ima (4) gol den, (5) 2 boar - saları, ai aha, (6) 60 poles (7) 6,000 000 years, (8) the Jimbu or Eugenia jambolanı (9) Shanmuhha and Vidita (Dig Vairôti) (10) Man dara und Dhara VIV Anintanatha or Anantajit (1) Prınata duurloha (2) Ayodhy? (3) Simhascna by Suvisth or Sujas , (4) golden, (5) a falcon --Sicha (Dig bhalluka a bezr), (6), poles (7) 3,000 000 years () the Asoha or Jonesız asoha (9) Patala and Ankusa (Dig Anantamatı), (10) Jasa ind Padmi IV Dharm?ntha (1) Vijay zvimina, (2) Ratna puri, (3) Bhanurija by Suvrita, (4) golden () the thunderbolt - vaja, (6) 45 poles, (7) 1,000 000 scurs, (8) Dadhupun i tice (Clitoria tunatu? ), (9) Kinnara ·70 TIE INDIASECT OF TUF JAINAS ind Kindarp! (Dig Manası), (10) Arishtz and Arthuśiv XVI Santinatha (1)Sarvarthasıddlın, (2) Gajapur? or Hastinapuri, (3) Visvisen? by Achin, (4) golden, 15) 2n antelope -- niga, har an, hulli, (6) 40 poles, (7) 100,000 years, (8) the Nandi or Cedrcla toona, (9) Garuda ind Niri ini (Dig Kimpurusha and Mahamanısı), (10) Chakrayuddlı? ind Suche XVII Kunthunathi (1) Sarvarthasıddha, (2) Gaja pura, (3) Surirajn by Śrırını, (4) golden, (5) a goatchhiga or aje, (0) 35 poles, (7) 95,000 years, (8) the Bhulahı tree, (9) Gandharia and Bali (Dig Vijayı), (10) Simba and Damını XVIII Arin ith? (1) Sarvarthsiddha, (2) Gaja pur, (3) Sudarsana by Duvirini, (4) golden, (5) the Nandyavırtı digram, (Dig Alina the zodiacal Pisces), (6) 30 poles, (7) 84,000 year , (8) Ånıba or Ningo tree, (9) Yaksheta and Dhana (Dig Kendra and Ajith, (10) Kumbha and Rakshita XI Mallinntha (1) Jayantidevalok2, (2) Mathur 1, (3) Kumbharaj by Prabhai atı, (4) blue ----nila, (5) a jar - lumblian, kalasa or ghata, (6) 25 poles, (7) 55,000 years, (8) Asoka tree, (9) Kubera and Dhr ranzpiya (Dig Aparajit 1), (10) Ablukshzha and Bandhumati XX Munisu vrati, Suvritt or Muni (1) Aparazitadevilohi, (2) Rijagrilia, (3) Sumitraryja by Padmavatı, (4) blach ---- Sjema, asila, (5) a tortoise- (6) 20 poles, (7) 30,000 years, (s) the Chimp tha, Michelin champaka, (y) Varuna and MA, ·THE INDIA SECT OR THE JAINAS 71 Naradatta,(Dig Bahurûpins),(10) Malliand Pushpav atı VI Naminatha, Nimi or Nimesvara (1) Pranatı devaloha, (2) Mathura, (3) Vijayaraja by Viprarını, (4) yellow, () the blue water lily --- nilotpala, with the Digambaras, sometimes the Asol 1 tree (6) 15 poles, (7) 10,000 years, (8) the Bakula or Mimusops elengi, (9) Bhrikuti and Gandhari, (Dig Chamundi), (10) Subha and Anila XXII Neminatha or Arishtanemi (1) Aparajita, (2) Sauripura (Prakrit - Soriyapura) and Ujjıntı or Mount Girnar, (3) Samudravja; a by Ślı adevi (4) black - syama, (5) a conch,“- sankha, (6) 10 poles, (7) 1000 years, (8) the Vetasa, (9) Gomidha and Ambika with the Digambaras, Sarvahna and Kush mandını, (10) Varadatta and Yakshadinna XVIII Parsvanatha (1) Pranatadevaloha, (2) Varanasi and Sameta Śıkhara (3) Aśvasenaraja by Vamadevi, (4) blue - ulu, (5) a serpent-sarpa, (6) 9 lands, (7) 100 years, (8) the Dhatahi or Grislea tomentosa, (9) Pusviyahsha or Dhiranendra and Padmavati, (10) Arvadınd? and Pushpachudi XXIV Sri-Mahavira, Vardhim ifa or Vir? the Sramana (1) Pranatadevaloha, (2) Kundigrama or Chitrakuta, and Rijupuluha, (3) Siddhartharaja Srey unsa or Yasasvin by Trišal? Videladınn i or Priyaha Tini, (4) yellow, (5) a lion-hesarı sim a , (6) 7 hands or cubits, 17) 72 years, (S) the sala or teak tree, (9) Mutang? and Siddhazik?, (10) Indrabhuti and Chandrabala Ilie Tirthiharas may be regarded as the du ·TIIF INDIAN SECT OF THIC JAINAS majoies of the Jainas', though, having become Sıddhas, emancipated from all concern, they can have no interest in mundane atfairs Thiey and such beings as are supposed to have reached perfection are divided into hftecn species 1 Tirthzkirasıddlias, 2 Atirthakarısıddhas, 3 Tirthasıddhas, 4 Svalıgısıddas, 5 Anynlıngasıddhas, 6 Strilingasıddhas, 7 Purushalıngısıddhas, 8 Napumsakalıngasıddlias, 9 Grihalıgasıddhas, 10 Tirthavyavachchhedasıddhas, u Pratyekabuddhisiddhas, 12 Svayambuddhasiddhas, 13 Ehasıddas, 14 Anehasıddhas, 15 Buddhabodluctasiddhas 5 But the gods are divided into four classes, and ench class into several orders the four classes art I Bhai anadhipitis, Bhavana vasins or Bhaumeyskas, of which there are ten orders, viz [ Asurakumuras, 2 Nugakumiras, • 1 or an account of he ntual of the Svetimbara scct of ladis, see my account in the Tudiar antiquarz yol VIII, pp 191~-196 s your Istat linc Ser tom II, P 260 ·TIF IDDIN SFC OF THE JANSAS 73 3 Tadithum irns or Vidyutl umiras, 4 Suvirni- or Supınaka kum iras, > Agnhum iris, 6 Dupalum iras (Divakum iras) 7 Udadhikum iris, S Dihkumiris, 9 Pavina or Vati humaras 10 Ghanikor Sanital umir? II Vy?nt?r?s or Vin2 muntaris who live in woods are of eight classes 1 Pischias, 4 Rikslias as 7 Maloragas 2 Bhutas, 5 himnaris, Gandharvas 3 Valsh is, 6 Kimpuruslas III The Jyotish has are the inhabitants of, I Chandris or the moons, 2 Sury is or the suns 3 Grahas or the planets, 4 Nakshatrns or the constellations, 5 Tiris or the hosts of stars And IV The V71 manik? gods are of two orders (1) the Kalpabhavas who are born in the hea ,icnly Kalpas, and (2) the Kilpatitas, born in the regions above the Kalpas (1) The Kalp?bhuvas agun are subdivided into twelve genera sho live in the Kalpas after which they are named, vi?, — 1 Szudharma, 5 Bralımıloha, 2 ſsinn, 6 Lintahı, 3 Sannti uinura, 7 Sukr? or Malısuhla 4 Malendri, Sasari, ·74 Cilt INDIAN SFCT OF THE JAINAS 9 Anatı (Aniya), 11 Arana, 10 Pranata (Panay?), 12 Achyuta (2) The Kalpatitas art Subdivided into() the Graireyah?s, living on the upper part of the universe, and (6) the Anuttaris or those above whom there are no others (a) Ihe Graiieyahıs are of nine species, viz I Sudarsanas, 6 Somanasas, 2 Supratıpındlias, 7 Sumanhasas, 3 Manoramas, 3 Priyrnharas, 4 Sarvabhadras, 9 Adityas or Nandıkaras 5 Suvišalas, And (6) thc Anuttaregods are offive orders vi? | Vijay is, 4 Aparijitas, 2 Vaijayıntas, and 5 Survzrthasiddhas 3 Jayantas, Thesc Anuttar2 gods inliabit the lughest heavens where they live for varying lengtlis of time as the heavens ascend, and in the fifth or lughest - the grert Vimana called Sarı artırsıddhi-they all live thirty three Sagaropamıs or periods of unimigable duration Still all the gods are mortal or belong to the sausai a Above these is the paradise of the Siddhas or perfected souls, and the Uttar adliyana Sutra gives & Conf hatrasagara, bh II, pp 616, 617, Four 18174 IXmc Ser tome VII, p 259, Sac Bks r vol XII, 236 f Sec also fez de / Hurto re des Relig tom VII II, pp 344-50, which luas appeared since the above was written, for "La cocinne des etres yıs uats dins la keligion Jaina" ·TIE INDIAN SECOF TUE JANVAS 75 the following details of this realm of the perfected, or the paradise of the Jainas? • Tlic perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and house holders Perfection is reached by people of the greatest, smallest and middle size", on high places, underground, on the surface of the carth, in the ocean, and in waters (of rivers, etc) "Ten hermaphrodites reach perfection at the same time, tuenty women, one hundred and eight mun, four householders, ten heterodox, and one hundred and eight orthodou monks "Tuo individuals of the greatest size reach per ſection (simultaneously), four of the smallest size and one hundred and eight of the middle size I our individurls reaclı perfection (simultancously) on hugh places, two in the ocean, three in water twenty underground, and there do they go on reaching perfection? Perfected souls art debarred from the non world (Aloha), they reside on the top of the world, they leave their bodits here (below) and go there, on reaching perfection "Twelve yojanas above the (Vimana) Sarvartha is the place called Ishatprag bhara, which has the form of an umbrella, (there the perfected souls Sec ante, P 11, note 10, The following extract is from su books of the List, vol XLI, PP 211-213 * The greatest size-Ouhina-or men s 500 dhanush or 2000 cubit , the smallest is one culit ·76 IHC INDIAN SECT ON TIE JAIVIS go) It is forty five hundred thousand yojanas long, and as many broad, and it is somçu hat more than three times as many in circumference Its thickness is eight yojanas, it is greatest in the middle, and decreases towards the margin, till it is thinner than the wing of a fly This place, by naturc pure, consisting of white gold, resembles in form an open umbrella, as has been sud by the best of Jinas "(Above it) is a pure blessed place (called Śita), which is white lihc a conch shell, the anka stonc, und Kunda flou ers", a yojana thence is the end of the world The perfected souls penetrate the sixth part of the uppermost hrosa of the above-mentioned) jojana There, at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection The dimension of a perfected soul is two thirds of the height which the individual had in his last existence "The perfected souls considered singly igattena (as individuals) — have a beginning but no end, considered collectively--puhuttena (as 1 class) — they have neither a beginning nor an end They have no (visible) form, they consist of hife throughout, they are developed into know ledge ind faith, they have crossed the boundury of the Sanısıra, and renched the excellent state of perfection' Like both the Brahmans and Buddhists, the Junas The souru I agenaria vulgaris

·THE INDIAN SLOT OF THE J11145
77
have a series of hells-Norika s, numbering seven
which they name
I Ratnaprbha, 5 Dhumaprabha,
2 Śarhırıprabha 6 Tamaprabha
3 Vilukaprablia, 7 Tamatamaprabha 10
4 Panhaprabhı,
Those who inhabit the seventh holl have a stature
of 500 poles, and in each above that they are half
the height of the one below it
Everything m the system as to stature of gods
and living beings, their nges and periods of trans
migration is reduced to artificial numbers
The Jaina Gachhas
About the middle of the tenth century there
flourished a Jaina lugh priest named Uddyotina
with whose pupils the eighty four gachhas origin
ated This nuniber is still spoken of by the Junys, but
the lists that have been lutherto published are very
discordant The following was obtained from a
member of the sect as being their recognised list, --
and allowing for differences of spelling nearly eiery
name may be recognised in those previously pu
blished by Mir H G Briggs or Colonel Miles
19 kotasugara, bh Il, y 607, ur 4s us p 263

·78 TIIC INDI IN SECT OF THF JUIN IS The Eighty four Gachchhıs of the Jainas! | Vada * 27 Sidhalava y 2 Osvala * 28 Miyanniya 3 Anchala * 29 Ågamiyat 4 Jiruval î ** 30 Muladharı *+ 5 Khadatara or Kharatar: 31 Bhavırîynt 6 Lonha or Richmatı * of 32 Palivalı" of 7 Тара ®т 33 Nagadigeśvarıt 8 Gaingesvara *t 34 Dhırmaghosha † 9 Korantavala + 35 Nagapura ** 10 Anandapura † 36 Uchatavala ť II Bharavali 37 Nannivala ** 12 Udhıvıył* 38 Sadera ** 13 Gudava ** 39 Mandovaray 14 Dehaupa or Dekau î*+ 40 Suran ** 15 Bhinmalat 41 Khambhâvatı ** 16 Mahudiya ** 42 Picchamda 17 Gachhaprla ** 43 Soparıya *T 18 Goshayala T 44 Mandalıya ** 19 Magatragagadzt 45 Kochhipana ** 20 Vrihmıniyat 46 Jagamna ** 21 Tılara *f 47 Laparavala *T 22 Vihadıyı + 48 Vosarada * 23 Muñ;hıy? ** 49 Duivandanîyî *T 24 Chutroda 50 Chitravala ** 25 Sachora ** 51 Vegada 26 Jachandıyâ T 52 Vapida 1 Those names marked * are found in Col Miles's list ir R A S vol III, pp 358 1 363, 365, 370 Thosc marked † are in cluded in 11 G Briggs list, - Cities of Gujarashtra, P 339 ·TIS INDIAY SECT OF THE JAIVAS 79 53 Vijahara, Vijharz ** 54 Kaupuri † 55 Kachala 56 Hamdalıya † 57 Mahukura T 58 Putrlıya ºf 59 Kamnariseyrt 60 Revardiya + 61 Dhandhuha † 62 Thambhanıpand" 63 Pamchivalat 64 Palanpur * 65 Gamdhariya*T 66 Veliya † 67 Sadhapunamıya 68 Nagarahotiya *+ 69 Hisora I 70 Bhatanera * * 71 Janahara 7 72 Jagıyına * 73 Bhimasena *T 74 Tihadiyat 75 Kamboja ⓇT 76 Senata † 77 Vaghera *t 78 Vahediye 79 Siddhapura * † 80 Ghogharı ºf 81 Nigamiya 82 Punamıya 83 Varhadiya T 84 Namila †

·CONTENTS
I
THE IVDI 1 Sccl or THE JAINAS, by Dr J G BUILER P
Appendix Epigraphuc testimony to the con
tinuity of the Jainn tradition
SKETUH or JAINA MYIHOLOGI, by J BURGESS
48
61
99

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·पापार-शिक्षा
८२
-
कहाँसे मिलेगा-से सम्पादन करने के लिए कौन कौनसे
साधनों की प्रापश्यकता है, इत्यादि प्रम ऐसी सूरत अपने
माप चित्तमै उठ खड़े होते हैं। यही कारण है कि हम यहाँ
पर इस विषयका थोड़ा बहुत पिधार करना आवश्यक
समझते हैं।
व्यापारकी प्रधान पाठशाला अनुभव है। इस पाठशालाम
व्यापारका यदुत ही उत्तम ज्ञान मिलता है। इस पाठशालामें
सोखे पिमा व्यापारिक ज्ञान होमा असम्मष है। उम्मीदवारोमें
रहकर पयसापसीने पिमा व्यापारिकशान सम्पावन करन की
आशा करना व्यर्थ है। व्यापार करनेसे हो व्यापारको सूवियाँ
समझ पढ़मी है। धन्धेका शान धन्धा ही देवा है। अनुभव
करने में जो हानि होती है, वही गुरुदक्षिणा है। धन्धेका शुरू
करमा, उसका अनुभव लेमा, अनुभव प्राप्त करते हुए विचार
करगा, अनुभषसे सत्व निधय करना और मितनी हो सके,
जानकारी हासिल करना, यही व्यापारिक-माम प्राप्त करने का
मुण्य मार्ग है। व्यापारिक ज्ञान पामे भीर सम्पादन करने का
प्रथम साधन सय व्यापार करना है। व्यापारी शिक्षा पाने की
मुख्य पाठशाला व्यापारियोकी पुकामे ही हैं।
व्यापारिक शाम के साथ अर्थशास(धनोत्पादक शास्त्र) और
गणितथानके व्यवस्थित रीतिसे किये हुए अम्पयमका भी
यहा भारी सम्बन्ध है। इनका अध्ययम तात्त्विक इपिसे
पिया जाना चाहिए | मर्यशालमें पैसा सिका-सम्पन्धी
सारी पातोका-सारे व्यवहारोंका अच्छी तरह विचार किया
जाता है। जिसमें ग्याषहारिक रष्टिसे अर्थका विचार किया
जाप से धमोत्पादकशाख-रके कमामेका शान-कहते
है । ज्या गरियोको अर्थशास्त्र के जानकी पग पगपर प्राप

·८३ म्यापारिक नामके साधन ।
श्यकता परती है। अर्थशासके सिदान्तसे व्यापारीको एक
पग भी नहीं हरना चाहिए। सपा म्यापारी हट ही नहीं
सकता । अर्थशास्त्रको ग्यापार शाम कह दे तो भी अनुचित
नहीं है। विशेष क्या कहें, अर्थशास्त्र म्यापारियों के लिए
भगवद्गीता -भागयत है-पेद-सत्वार्थसूत्र है-कुराम
है-पुराण है-खील है-सर्वस्व है।
ग्यापारीको इस पातके जानमेकी पड़ी प्रायश्यकता
कि कहाँपर, कितना और कोमसा मास पैदा होता है, कहाँपर
कितने मनुप्य है, कोमसा माल तेज रहेगा, कौनसा मन्दा
रहेगा। ये सर पाते मवानुमामशास्त्रसे जानी जाती है।
दुनिपामें क्या उलट फेर हो रहे हैं सो भी व्यापारीको जामने
वाहिए। खेती कैसी, कितना प्रमाज पैदा हुभा, कितना
माल माया और कितना रयाना दुमा, हरयादि विषयों की
रिपोर्ट म्यापारीको पढ़नी चाहिए। जिसे व्यापारिक शाम
सम्पादन करने की इच्छा हो उसे चाहिए कि यह व्यापार,
रपि भादिसे सम्बन्ध रखनेवाली रिपोर्ट और समाचारपत्र
अवश्य पढ़ता रहे।
प्यापारी-समायें व्यापार-सम्पम्धी जानकारीको इकट्ठा
पर रखती है। विदेशी व्यापारी अपील वगैरह अपनी जान
कारीको रिपोर्ट प्रतिवर्ष प्रकाशित करते हैं। पापार-उद्योग
धम्के सम्पम्घमें निरन्तर चर्चा करनेवाले समाचारपत्र,
मासिकपत्र और वार्षिक विवरण प्रादि प्रकट होते रहते है।
प्यापार विषयके मुख्य मुस्प प्रन्य मी एपते रहते हैं। इन
सपका परिशीलन करना चाहिए । व्यापारिक-माम सम्पादन
करनेके पे मुख्य साधन है।
व्यापारिक ज्ञानकी शिक्षा देनेका ग्यपमित साधन यही

·व्यापार-शिया
८४
2
कि व्यापार सम्बन्धी प्राथमिक और उच्च विद्यालयों में शिक्षा
ग्रहण करें। और भौर देशों में ऐसे बहुतसे विद्यालय हैं।
हमारी सरकारका भी इस ओर ध्यान गया है। उसने एक
फाखेज खोला है। इससे भविष्य में क्षाभ होगा ही, परन्तु
वास्तवमें लाभ उसी समय होगा जब देशी विद्यार्थी देशी
भाषाफे द्वारा शिक्षित होंगे मोर भाषाशामकी हटिसे अन्यान्य
भाषाओं को पढ़कर साम उठायेंगे। व्यापारिक मान फैलमेके
लिए भाषश्यक है कि समाचारपत्र, मासिक पत्र, पार्षिक
षिधरण, प्रन्य आदि देशी भाषाओं में खूप प्रचलित किये
आय । किन्तु मेष है कि ऐसा नहीं होता 1 और मो एक बात
है। हमारे देशके जो व्यापारी हैं, जो अनुमषी है सम्हें ठीक
गसे शिस्नमा नहीं आता, और जो लिम सकते हैं उनके
पास इस विषयका अनुभव नहीं है। हमारे व्यापारियोंका
कर्सम्य है कि ये मपमा अनुमव प्रकट करें। इससे इस विषय
के विद्यार्थियों को पड़ा साम होगा।
अंकानुमानशास-तेजी मन्दीका ज्ञान ।
संगयात्रोका विधार करके जो अनुमान किया जाय यह
भकानुमानशाख है। यह पक स्वतन्त्र शान है।
व्यापार में इसका पसा उपयोग होता है। व्यापारका प्रथम
और मुख्य आधार स्तम्भ सेजी मन्दीका भान है। कौनसी वस्तु
कब और क्यों तेज या मन्दी हो जायगी, एकदम खप जायगी
पा धीरे धीरे सपेगी, इत्यादि पासोका जाममा म्पापारमें

·८५
भंकानुमानशास।
-
अत्यन्त मावश्यक है। व्यापारिक माममें तेजी मन्दीका न
होमा यदी महस्यकी पाता है। यह पत सम्मप या प्रस
म्भव-परपात साप है या भसाप्य-दम पातका निधय
करने की जिसमें शक्ति हो-मो अफानुमानग्रासमें अपील दो,
से मेजी मन्दीका हान हो जाता है। जिसे तेजी मन्दी
ग्रीम समझ परसी यह व्यापारमै प्रयास कहा जाता है और
पदी उससे लाभ उठा सकता है । व्यापारीका मुम्प फर्तन्य
हम पहले ही पतला धुके हैं कि वह सस्ते माप खरीदे और
मेदगेमें बेचे। अमुक माल कप और कैसे प्रषसर पर मस्सा
होता है, इसकी जानकारी होनेसे व्यापारीसस्तीफे समपमें उस
मालको सरोद लेगा और मैंदगोके मानसे तेजीके समय पेच
सकेगा । जिस कानको अँगरेजीमें-Science of Possibili
tues or Probabilities-सायासाध्यताका शान-हो सक्ने
म सबनेका मान -कहते है, प्यापारीको उसकी बड़ी हो
मावश्यकता है । “ऐसी स्थिति है, इसका परिणाम पेसा होना
चाहिए। ऐसी स्थिति में अमुक पात होमा सम्भव है। इस
प्रकारके भनुमान कर मिर्षय फरमेकी कक्षाको रामपाययता
और साध्यासाध्यताका शान कहते हैं । अकानुमाम तानसे
यह सब जान परता है कि किस किस तरहके, कहाँ कहाँ भीर
किसने कितने कारखाने है, उनमें कितनी कितनी तमसाहक
कितने कितने नौकर है, यहाँसे किस किस तरहका कौन
कौनसा भीर कितना कितमा माल रोग निकलता है, कहाँपर
कितना कपा माल तैयार होता है, कौनसा अमाम किस
प्रान्तमें फिसना पोया गया और कितना पैदा एमा, किस
प्रान्तमें कितने मनुष्य है, यहाँपर किस किस मालकी क्तिमी
पपत होती है, इत्यादि । म्यापारी इस प्रकारके मानसे भन्नु

·म्यापार-शिक्षा ८६ , मान द्वारा तेजी-मन्दीका निश्चय कर सकता है शालमें सण्याके द्वारा निर्णय होता है। अतएष इसका नाम प्रकानु, मानशास है। सल्या द्वारा निर्णय होनेपर इस मातके जानने की भावश्यकता परती है कि अमुक बात साध्य है या नहीं, सो इसका निश्चय शक्याशयता और साभ्यासाभ्यताके शानद्वारा होता है। अकानुमानशान और शक्याशक्यता साध्यासाभ्यताके शासका मापसमें सम्याध है। इन दोनों शास्त्रोका अच्छा मान हो या होने की अनुकूलता हो, तो तेजी मम्दीकी अटकल अच्छी तरह लगाई जा सकती है। तेजी मन्दीकी अटकलका पान हो जाने पर व्यापार करने की सफल परतिको मुकर्रर कर लेने में कठिनाई नहीं पड़सी । इसलिए भाषश्यक है कि म्यापार करमेकी जिसे इच्छा हो, यह इन दोनों शाखोका काम अवश्य सम्पादन करे। भकानुमानका शान सम्पादन करमेके लिए सरकारकी भोरसे प्रकाशित हुई पुस्तको और रिपोर्टीको पहना चाहिए । क्या ही अच्छा हो यदि ये रिपोर्ट देशी भाषामों में प्रकाशित की जाया करें, या कोई सलान या ग्रन्थ प्रकाशक्मएरसी ही इन सय विषयोंकी पुस्तके, रिपोर्ट या वार्षिक विवरण निकालें । , अर्थशास्त्र अध्ययनकी आवश्यकता । +- यहाँपर मर्यशालसे मतलब धन-षिक्षामसे-सम्पत्ति-- शाखसे-है। इस शाखका विषय धन द्रम्प-

·८.
भशासका सम्पपन ।
सम्पत्तिमाल-पसोका है। पापारका मुख्य प्राण पूंजी है।
यागारीको उसकी मापी मानकारी दी चाहिए। मर्य
शाररका मन्यापान प्यापारमें प्रषीणता सम्पादन करने का
एक प्रधान साधन है। अयशाखमै प्यागार तायका पहुत कुछ
विधेमन होताच्यापारियों को प्रशाखसे मसान न रहमा
पाहिए। हम जिस उद्योग धन्धेको परें उसफा पारीक-से
यारीक तान में होना चाहिए। व्यापार और मशालका
पढादी निकटका सम्पन्ध है। प्रत्येक भ्यागीको भर्यशान
भयश्य पढ़ना चाहिए।
प्रय शास्त्रम उत्पत्ति, पदलमा मौरपाटमा इन तीन पातों
का 'भूप पियेचम योता है। मान तैयार करने को उत्पत्ति, उसे
किसी चीजके पयसमें देनेको यदलमा भौर पैदा हुए माममें
परिश्रम अनुकूल हिस्सा करमेको पौटना पदते है। मथ
शाखके ये तीमो मुख्य धिमाग है, इसीसे रस शासका सारा
सम्पप म्यापारके साथ मा मिलता है। अर्थशासके सरगति
मामक विभागमें अमीन, मजदूरी और जीका विचार होता
है। मजदूरी और पूजीके बिना जमीन सजला सुफला और
शम्य श्यामला नही हो सकती। अमीम, मजदूरी और बी
इन तीनोंके योगसे ही मनुष्य के निर्वाह होमेकी चीजें यार'
होती है। इन तीनोरे योग हुए बिना कोई वस्तु मही पैदा हो
सकती। अतएष घनोस्पत्तिके प्रकरण में इन तीमोका विचार
होना ही चाहिए। इन तीनोका पधार्य विवेचन करने में और
और पहुससी पातोंका समावेश होता है। पंजीके साप हो
साम्ब, प्यास प्रादि भनेक पातोंका विचार मनमें मारा
होता है। यही हाल मजदूरी और नमीनका है । मतएप

·ज्यपार-शिक्षा-
८८
धनोत्पादक सारी बातोका अच्छी तरह मान होनेके लिए
अर्थशाखका मान होना चाहिए ।
मदला- यह व्यापार वृक्षका मूल वीज है । इस विभागमै
देशके माने और जानेवाले मानका विचार और मालका
भवला-यदला करनेका सास्पिक विषेचम रहता है।
पाँटना-इस प्रकरणमें श्रम विमागका विचार होता है।
हमारे पापारी सीधम विमाग व्यवसायमें ही खगे रहते
हैं। इस देशका माल इस देश में और उस देशका इस
देशमें सपाते रहते हैं। ये केवल इसी परतिको जानते हैं
इस प्रकरण में खपत भौर संमहका विषम रहता है ।
ममतिपदन्यापार और प्रतिवदन्यापारका मो इसी मागमें
विप्रेसम किया जाता है। इस विषपके गहन और विस्तृत
पानकी व्यापारियों को पड़ी मावश्यकता है।
भर्यशान सम्माधी इस थोडीसी बातके कदनेसे हमारे
व्यापारियोको अर्थशान पड़ने की लालसा सस्पन हुई होगी।
बिना पढ़े भी होशियार व्यापारियों को अनुमप और अनुभव
से पैदा हुए बामके योगसे थोडा बहुत काम चलाने योग्य
अर्थशारका प्रान हो जाता है। तकवालसे सचम रीतिसे
वाद विवाद करना भाता है, परन्तु कई एक मनुष्य ऐसे भी
होते है जो विना तर्कशास्त्र पढ़े भी उतम रीति से षाद विवाद
कर सकते हैं। इसी तरह मर्यशाल न पढ़कर भी का एक
सम्बन बड़े बड़े प्रापार करते हैं। ऐसा होने पर भी हम यह
नहीं कह सकते कि इस शाम पदनेको भाषश्य कसा नहीं
है। भर्यशान पढ़े बिना जाना ही नहीं जा सकता कि इस
शासका व्यापार व्यवसायमें कितना पपयोग होता है । अर्थ
पाल सफलताकी कुजो है। इस शालको महिमा अपार है।

·८९ जकात और व्यापार-वस्म ।
मया
जकात और व्यापार-तत्त्व ।
जिसके हाथमें सारी रामकीय सहा हो ऐसे राजाका
या ऐसी समाका कर्तव्य है कि यह अपने देश
व्यापार उद्योग धन्धोकी रक्षा और वृद्धि करे। प्रमाकी रता
और पताकी पेट पूजाके लिए प्रयोग धन्धोंकी वृद्धि करमा
राजाके दाधम होता है। कर लेनेका उद्देश्य केवल कर लेना ही
नरी है-सफामका उद्देश्य रुपये जमा करमाही नहीं है,देश।
व्यापार घोंकी रक्षा करना मी है।फर दो प्रकारके होते हैं-
प्रत्यक्ष और अप्रत्यक्ष । बाजारमें माते हुए मालपर सैकड़े
पीछे या मालके पखनपर कर होता है। परतु षह भारी मही
वाम पता। यद्यपि इसका सारी दुनियापर-माल थरीदमे
पालोपर-ही असर पड़ता है, परन्तु उन्हें नहीं अमरता ।
इस तरह के करको भास्पक्ष या परोक्ष कर कहते हैं। म्युनि
सिपलिटी शो कर देगा परता है यह प्रत्यक्ष कर है। भाय
पर, गृह कर आदि मी प्रत्यक्ष कर है।
व्यापारके विषयमें जो अमत्यत कर देना पड़ता है, ससी
का माम जकात है। अकास मेनेके कुछ मुख्य तत्त्व होते है
सकातके तत्वोका अलग अलग नीन प्रकारकी पतियाँ रोतो
है। मप्रतिपद, प्रतिपद और यथायोग्य, सोनों पकारफी परि
पाटियाँ इस समय प्रचलित है। इन तीनों प्रकार की प्रत्येक
रीतिका सामाम्य लक्षण पतनाने के पहले प्रापश्पक है कि
हम यहाँपर इस वासका वर्णन करें कि जकात पो लगाई
मानी साहिप । व्यापार-सम्मम्धी अकात लगामे के मुख्य
पारप धार है।
-

·प्यापार-शिक्षा
-
.
१ अपने देशके उद्योग धन्धेफे सौंथ, अन्य देश या प्रान्तके
रोजगार प्रतिस्पर्धा न कर सके, अपने देशके उद्योग धन्धोंको
अवनति म हो, अपने देशके पने हुए मालसे विदेशका मना
हुधा माल सस्ता श्राफर न विकसके।
२ देशका कथा माल परदेश माकर देशके कारीगरोंका
संयोग नष्ट न होने पाये-कन्चे मालसे पके मालके ममामेका
धन्धा नए न हो जाय ।
३ अनावश्यक और हानिकारक पदार्थोकी वृद्धि म हो
और न उन्हें उसजन मिले।
४ देशका धन पाहरकी चीजे मरीदने में न उरे-बेशकी
सम्पत्ति विदेशमें म साने पाये।
। 'इन'चार कारणोंमसे किसी भी एकाध कारपसे व्यापार
रोजगार धन्धे पर जकात लगाई जाती है। अफाप्तके इन
तत्वोंसे व्यापारपरतिके तीन प्रकार उत्पन्न होते हैं। पहला
प्रकार मप्रतिपद्ध है। देशका माल परदेश जाने में और पर
देशका माल देशमै बामे में किसी प्रकारको रोक टोक महो-
कुछ कर म हो, इसका नाम अप्रतिबद्ध व्यापार है। इग्लैंड
और हिन्दुस्तानकी सरकारने अप्रतिपद नीतिको स्वीकार
किया है। इस नीतिसे लैसको पेहद लाम दुमा है और
पार्यावर्तको-गरीब हिन्दुस्तानको-बेहद नुकसान । इस
नीतिसे भारस दिन दिन गरीष होता जाता है। इंग्लैटके
अर्थशास्त्री यादम स्मिथ वगैरहने प्रतिपादन किया है कि
पहले पहल ऐसा भास होता है कि नुकसान हो रहा है;
परन्तु अप्रतिपय व्यापारसे भम्तमें लाभ ही लाभ होता है
ठीक है, परन्तु देशकी कैसी परिस्थितिमें इस मीतिसे लाम
हो सकता है, यह विचार करने के योग्य मम है। इस समय

·अकात औरण्यापार-तत्त्वा
-
।
मारतका करोड़ों रुपयेका माल विदेशों में जाता है और यादी
यहाँपर तैयार होकर-पका माल पन कर पापस यही या
मपता है। मासे पका माण करने में जो प्रमकर, पारि
अमक या कमाई की आती है यह यहाँके धमजीषियो की कमाई
विदेशी सड़ा लेते हैं। इतना ही नहीं, पफे मालको खरीदमेसे
पहाँको सम्पत्ति उटी चली जा रही है और विदेशी पहीका
धम बीचकर गुलछरें ग्रा रहे हैं। इस प्रप्रतिपय व्यापार
के कारण दूसरे देशोंके कारमाने यहाँ पर अच्छी तरह माल
पेख सकते है, उन्हें काफी शाम होता है और देचारे यहाँके
कारखानेवाले, कारीगर, मजदूर और सक्षेपमें सारे भारत
पामियोंको धनहानि पलहानि, सीपमहानि उठानी पड़ती
है। मेरे विचारमें भारतवासियों के लिए इस समय अप्रतिपय
व्यापारमीति भष्ली मही, इसका उपयोग यथासमय किया
जाना चाहिए।
दूसरी व्यापारमीतिका नाम प्रतिवर या विदेशी मालके
पाने में सकावट सलमेयाली परति है। हमारे देशके उद्योगके
साथ दूसरे देशोंके उद्योग स्पर्धा न कर सके, इसलिए विदेश
में भानेवाले मालपर भारी महसूल लगाया जाता है। इस
महसूलसे विदेशी माल बहुत महंगा हो जाता है, इतमा महंगा
कि पेशी मालके मुकापले-मदी ठहर सकता। इसी मौतिकी
प्रतिबर-नीति कहते है।
सीसरी नीतिका मामहै यथायोग्य नीति । इसमें-'हरि
कैसा! जैसेको तैसा-पाली कहावत चरितार्थ होती है
ओराज्य इमारे साथ जैसा पाव करे, पैसा ही उसके साप
करमा इस मीतिका सदेश्य होगा। यदि हमारे देशका पका
मान बेरोक-टोक किसी देशसपे तोहम मी उस देशका पक्षा

·ध्यापार-शिक्षा
९२।
-
माल अपने यहाँ पेरोक-टोक पाने में, नहीं तो नहीं । यह मही
कि हमारा माल-पका माल तो कहीं प्रवेश न रमे पाये-
बेरोकटोक-मिना कर दिये जाने म पाये भीर विदेशी मालसे
हमारे पाजार मर जायें । अंगरेजी में जिसे Fair trade कहते
हैं, उसे ही हमने यथायोग्य व्यापारके नामसे लिखा है।
जकातके लिए व्यापारपरतिके इन सस्योंका विमार
करना काफी है। इन सत्योंके सिवा भी जकात लो जाती
है । सरक, पुल बगैरहसे मालके माने आनमें आसानी होती
है। इनके खर्चके लिए मी अकात मी आती है। सरकारी
सर्च के लिए भी जकाससे कुछ आमदनी-कर लिया जाता है
और शहरके सुधारके लिए भी जकात लगाई जाती है।
जकात या महसूल लगाने का कारण कपर कहे हुए सत्त्वोंमें
समापिए हो जाता है। भारत सरकारका प्रधाम कर्तव्य या
मुख्य धर्म है कि यह जकात-तत्त्वों को इस तरह काममें लाये
कि पदके सारे प्रयोग धग्दे खिल उठे।
मुमाफिरीसे लाभ।
व्यापारीको इस बातको अच्छी तरह जाननेकी यडी हो
भावश्यकता है कि किस क्सि देशमें, किस किस
मान्समें और कौन कौमसे बाजारमें क्या क्या चीजें पैदा होती
है और क्या क्या अपता है। लोगोंके रीति रिवाज कैसे है,
मेले-ठेले कहाँ-कहाँ होते हैं, पारस्योहार कौन कौमसे हैं, लोक
रचि कैसी है, अन्य म्यापारी कैसे हैं और क्या व्यापार करते

·न्टा पुल मुसाफिरोसे साम है। कौमसी वस्तु कहाँ पर और कैप्सी पैदा होती है, इत्यादि भापश्पक माताकी न्यापारीको पारीकसे पारीक जानकारी हामी चाहिए । मार्ग, सड़क, जकातके माफे, मदी, माले, मादिकी जामकारीके साथ यह सारा ज्ञान होना चाहिए कि एक स्थानसे दूसरे स्थानको मानके पहुँचाने मादिमें कितमा सघ होगा, मीर किसना समय मगगा । ये सारी यातायों से देश विदेश देसमेसे मछी तरह बात हो सकती है। कौन- मी जगह, किस समय कौनसी यन्तु तैयार होती है और उसे खरीदनेका समय कौनसा है इसका सामान स्वयं अपनी भावोसे देश-देशान्तर देसनेमे ही हो सकता है। ग्यापारीका यह मुण्य पर्सम्य है कि यह क्रय विक्रय, सह सपत और प्राहक प्रादतिया वगैरहका अच्छा मान सम्पादन करे । इसका प्रधान और सुगम साधन मुसाफिरी है। हमारी जितनी ज्यारा जान पहचान होगी, उतनी ही हम म्यापारमें वृद्धि कर सकेंगे। जान पहचान परशुबप्पयहार और उत्तम परिपाटीका पहुत कुछ माधार है। पा जान पहचान मुसा फिरीसे पढ़ती है। । मनुष्यसमाषको परममा एक महत्त्वकी कला और म्यापार पातुर्य है। जो साहता हो कि तुझे बह कला माये, उसे पाहिए कि वह जितना हो सके, पानसे मनुष्योकी सगति करे । लोक समुदायके सूबम रीतिते देखे माने पिमा पहझान नहीं पैदा हो सकता । मुसाफिरी करने लोकसम्हको देखने का प्रसंग मिलता है। मुसाफिरोसे अनेक प्रकारके भौति भौतिके अनुभव होत है,पानरष्टि पढ़ती है, मिन मिन्न समाव के मनुष्योंसे मिमनाजुसना होता है और शक्याशक्यता-- ·। च्यापार-शिक्षा ९४ Lui HA साभ्यासाव्यताका अनुमान करने की शक्ति मा जाती है। मुसा फिरोसे व्यापारी की मटकल लगानेकी शक्ति बढ़ती है। मुसाफिरीकी करना-पर्यटन करना-खय एक प्रकारका म्यापार ही है। प्रपमा मा गाँध परगाँव या देश परदेशमें खपानेका काम मुसाफिरीसे अच्छी तरह होता है। बाजारमें दूकान होती है। फेरीवाले दूकानसे माल ले माते हैं और घर घर फिरकर मालको खपा पाते हैं। इसी तरह जगह जगह अपने माखको सपा भामेमे मुसाफिरीफे समान दूसरा कोई उपाय नहीं है। इस तरह षिधार करने पर आन पड़ेगा कि जिसे व्यापारिक नाम सम्पादन करना हो, उसे पर्यटन करना चाहिए-मुसाफिरी करमी पाहिए । हमारे देशमें तो यह शान पहलेसे ही प्रचलित है कि व्यापारीको मुसाफिरीमें ही रहना चाहिए। हम यह नहीं कहते कि म्यापारीको बारहोमहीने चकर लगाते रहना चाहिए और न म यही कहते है कि पफ एम मुसाफिरी करते ही रहमेसे कार्य सिद्धि होती है, किन्तु हमारे कहने का सात्पर्य इतना ही है कि व्यापारीको वर्ष मरमें कमसे कम तीन चार महीने पर्यटन अवश्य करना चाहिए । पर्यटन- में गाँठके पैसे सोना ठीक नहीं-मुसाफिरीका खर्च म्यापारीको पाला याला मिकालना चाहिए । मुसाफिरी करते समय किसी घस्तुफे क्रय विक्रय द्वारा उससे अपना सफरवच- पर्यटन-ग्यय-मिकाल लेना चाहिए। जो व्यापारी जितना ज्यादा सफर करता है, यह सतमा ही ज्यादा होशियार होता है, चतुर होता है और चाणाक्ष (किसीफे पंचमे न पानेवाला, समझदार) होता है । जो जितनी मुसाफिरी करता है यह प्यापारमें उतना ही ज्यादा पड़ा हुआ होता है । संक्षेपमें, दमारे कहनेका भाष यही है कि पर्यटन म्यापारीको अत्यन्त

·व्यापार सुभीते।
लाम पहुँचामेपाली वस्तु है। पर्यटन व्यापारीका जीता-जागता
और फलदाता विज्ञापन है। मुसाफिरी व्यापारिक मानका
विद्यालय है। पर्यटन व्यापार-चातुर्य सिखलानेवाला उत्तम
से उत्तम मापापक है । मुसाफिरी करना पापारीका कर्तव्य
है। समझबार व्यापारीको उचित है कि वह अपने ग्यापारको
विकसित करनेके लिए प्रयास किये विमा-मुसाफिरी किये
बिना --म रहे।
व्यापारके सुभीते ।
जपतक सुमीनोंकी यातायत न हो तबतक व्यापारकी
वृद्धि होना असम्मय है। वर्तमान समय व्यापारकी
मुविधाभोके अनुकूल है। वर्तमान समयको यदि व्यापारयुग
कहें सो मी अनुचित नहीं है । शान्ति के समयमै व्यापारमि
ही प्रघाम फर्सप्प जाम पता है। राजा और प्रमाका श्याम
प्यापार वृषिकी भोर गाहमा है। हमारा यह कतव्य है
कि हम प्यापार-पृद्धिके साधनोको पढ़ाये । व्यापार वृटिसे
देशके महत्त्वकी तुलना की आती है और इसी देशका धमय
समाया होता है। देशका ग्यागर पदमा देशके सौभाग्यका
चिह है। पहले सयका ध्यान अपराओंकी घोर था और अप
व्यापारकी ओर है। लाई मेकाने एक समय राज प्रतिनिधि
समामें कहा था कि हमारी सत्ता हिन्दुस्तानमें न रहे तो विशेष
हानि नहीं, पर भारतका फेषम प्यापार हमारे हायमें रहमा
चाहिए। इस कथनसे मालूम होता है कि इसके पड़े यह

·ग्यापार-शिक्षा - - विहान् सार्वभौम सप्तासे व्यापारको पसा और लाभदायक मानते हैं। सरकारके जितने सार्वजनिक और लोकोपयोगी कार्यालय हैं उम सपकी कार्यवाही व्यापारके अनुकूल साधन खड़े करनेमें है। इस सभ्यता और शान्तिके समयमें राज. का बलानेका अर्थ व्यापार वृद्धि के अनुकूल साधम सड़े करना ही है, ऐसा जान पड़ता है । भारतकी अँगरेज सरकार व्यापारी है। व्यापारके पलसे ही ससने इतना बड़ा राज्य सम्पादन किया है। बससे कार्यालय म्यापार-वृशिके लिए ही यने हुए जान परते हैं। शकसामे, वारघर, इजीनियरी, रेल, पुल, सडक, यही क्यों, पुलिस विभागतक व्यापारको सुविधाभोंके लिए ही यने हुए खान पसते है । लोकनायकों- समाजके अगुओं और रामपुरुषों की सारी खटपट व्यापार- पृषिके लिए हो रही है। इस समय व्यापार पृसिके लिए क्या क्या सुविधाये है, इसका कुछ विचार यहाँ हम करते हैं। साकखाने और तारघर । डाकमाने और सारभर प्रदेही उपयोगी है। सस्सीमें खरीदना और महँगी मेघना व्यापारका मूल तस्य है । शाकमानेके द्वारा, एक पैसे या दो पैसे के सर्घसे, कौमसी वस्तु कहाँपर क्सिने मोलमें मिलती है यह सहजमें जाना जा सकता है। सारे भारतवर्षमै सैकड़ों कोसके समाचार दो पैसेमें मैगाये जा सकते हैं। पहले ऐसी सुविधा न थी। तारके द्वारा सारे संसारके समाचार जाने आ सकते हैं। साफनानेकी मार्फत मालके नमूने वगैरह मंगाये जा सकते हैं और रुपये आदि मेजे जा सकते हैं। साकबामे और तारघर व्यापारकी सुविधाओके लिए ईश्वरीय पाशीर्वाद से परापर हैं। रेल । डाकस्त्राने और तारघरके द्वारा कौनसा माल कहाँ-

·म्यापारके सुभीते।
म्म
पर सस्ता मिलेगा, यह तुरन्त जान परता और उस माल
का मैंगवानेका साधन रेल है। चाहे जितना माल, चाहे
मितनी दूरसे रेसके द्वारा एकदम मंगवाया आसक्ता है। रेलसे
व्यापारियों को पा सुमीसा हो गया है। यह सुमीता सरकार
और व्यापारी दोमोने सटोपिया है। सोफे नियम म्यापा
रियों को बहुत कुछ मालूम होते हैं और विशेष विशेष नियम
जानते रहना चाहिए ।
पुल सह धादि। इनसे भी व्यापारियोको परा
सुभीता होता। सरकार प्रतिषर्ष लामो सचंसे इन्हें तैयार
कराती है-सुधरवाती है। सड, पुल, रेल, महाम, साक
म्याने, सारघर मादि सप व्यापार की सुविधाके साधन है।
पुलिस । इसके द्वारा चोरी सत्ती वगैरहसे मालकी
रक्षा होती है। यह भी व्यापारको सुविधाका साधन है।
न्यायालय । लेम येनके व्यवहारमें मामी म होने
पाये-न्याय हो, इसके लिए अदालते हैं। इन अदालतों-
न्यायालयोंसे भी व्यापारमें सुगमता होती है। कोई विशेष
नया बेईमानी नहीं कर पाते।
इस तरह सरकारमे व्यापारकी सुगमताएँ की है। प्रजामे
भी यक, युकाने, पीमा कम्पनियाँ, व्यापारी मसस, भ्यापारी
यकीम, व्यापारी समाचारपत्र माविकी सृष्टि कर व्यापारको
सुविधाएँ ससी की है। सरकारमै पफ म्यापारी कार्यालय
भी होता है। इसके द्वारा व्यापारसम्म घी जानकारियाँ प्रकट
की जाती है। सरकारके विदेश खातेमें व्यापारी यकीस भी
रहते हैं। व्यापारसम्पन्धी सुविधाओंकी रक्षा करना
काम है। व्यापारी विद्यालय, व्यापारी प्रन्य,
-
।
७

·व्यापार-शिक्षा
मटकार
व्याख्यान, धगैरहसे व्यापार-सम्बन्धी कामा प्रसार किया
जाता है, जिसके द्वारा व्यापारमें सुविधा होती है।
पत्र-व्यवहार।
व्यापार धम्नेमें पत्रव्यवहारका काम पड़े ही महस्यका है।
प्रलग अलग गाँवरे क्रय विक्रय, भाष-ताप और
नई पुरानी भयरी के प्रतिदिन जामनेकी पड़ी भारी प्रापश्य
कता है। पत्रों के द्वारा प्राहकों की मांगका, समकी दलोलोका,
और जो कुछ पूछते हैं, उस सप पातोका असर दिया जाता
है। अपने मालकी इसिला और ग्राहकों की मापश्यक्ता आदि
भी पत्रके झारा प्रकट होती है। इस तरह व्यागरमें कई कारणों-
से पषग्यवहारफी प्रायश्यकता है। मतपय पत्र व्यवहारका
काम सदा व्यवस्थित, नियमिन और परिपूर्ण रोसिसे होना
प्रायश्यक है । पम मिलते ही उसके मतलपका ध्यान रख कर
अपाप लिखना चाहिए । आये हुए पत्रोको व्यवस्थित रीतिले
रमना चाहिए, इस तरह कि कभी किसी पत्रकी मावश्यकता
था पड़े तो वह तुरन्त ही खोमकर निकाला जा सके। होशि-
यार व्यापारी कभी इस विषयमें भूल नहीं करता । माये हुए
पोका प्योरेवार जवाब देना चाहिए। जिस रोज पत्र आये
उसी दिन उसका उत्तर देना, पही अच्छी परिपाटी है। प्राये
हुए पत्रका उत्तर म देना असम्यता है। अपने घर आये हुए
ममुपको यदि हम माप मगत नहीं करते तो यह हमारी

·पत्रध्यपहार
असभ्यता है। यही हाल पत्रका है। परिदम पत्रका पर
नहीं देते तो असभ्यता सो है ही, परन्तु म्यापारके कार्यमें
मालायकी मी है । ज्यादा क्या कहें, पत्रोत्तर न मा बेरोजगार
रहना है । जो मनुष्य यह चाहे कि हमें कोई मसभ्य-माला
-पेपरवाह या अनुयोगी न समझे, धम्हें चाहिए कि वे
माये हुए पोका तुरन्त ही ससर । पत्रको प्रत्येक यातका
सोच-समझकर उत्तर देना चाहिए। पत्र लिखने गरपर
म करमा पाहिए, अक्षर साफ मिसन चाहिए, मतलय ठीक
समझ पाये, ऐसी वारत मिलनी चाहिए। माम घाम
साफ लिखना चाहिए | अपमानामधाम पत्र पर छपा रफम्बा
हो तो और भी अच्छा है। अब ऐसे छपे हुए कागजों पर
लिखनेका रिवात घस पड़ा है। व्यापारी लोगोको इस परि
पाटी पर अवश्य चलना चाहिए। इससे अपमे महसे कहे
पिमा लोगोंको हमारा पता मिल जाता है। व्यापारीका यह
पर्सय्य है कि दुनियाँ पए पद प्रकट कर दे कि इसके यहाँ
अमुक-अमुक मालका व्यापार होता है। छपे हुए पोस्टकाही
पाकागानों के म्यवहारसे यह पात सिर होती है। पयोकिन
पत्रोंपर व्यापारी, प्रिंटर, परिमार, पॅकर, भादि शव बाप
पर अपने कामको प्रसिस कर सकता है। यह सब कि
ऐसे कामसे प्रारम्भ प्रारम्ममें वर्ष पदता है, परंतु अम्तमें
लाम हुए पिना मही रहता।
अपने मेने टुप भाषणपत पत्रों की मकल या सूचना रखमा
भारश्यक है। कमी कमी यह सूचना काम देती है। इसलिए
अपने भेजे एप पर और उसके पते की मकल रममा प्यापारी
को जारी है। ऐसी मते रसनेकी तरकोप (रिना दूनी मेहनत
हुए और विशेष पर्च हुए) मिकल आई। यह मकरन फोटो

·ध्यापार-शिक्षा
समान हपहप हो जाती है। कापी हक (नकल करनेकी स्याही)
से लिखनेसे उसकी मकल पतले कागजफी यही पर उतर
आती है । पैसिलसे लिने हुए पत्रकी मी नकल रह सकती है।
इसके लिए भी खास प्रकारका काला पतला कागज (कार्यन
पेपर) माता है। व्यापारियों के लिए आवश्यक है कि वे अपने
मेजे हुए पत्रोंकी नकल रक्खे बिना म रहें। पत्रव्यवहार में
आलस्य रखमा ठीक नहीं । ओ पत्रव्यवहारमें कया होता है
उमके फैसनेफे यहुत प्रसग माते हैं। पत्रव्यवहार में देर करना,
आलस्य करना, यह सय अपने हाथसे अपमा मोल घटाना
है। असपए पपव्ययहारमें सदा वक्ष रहमा माहिए ।
पत्रव्यवहार करना घर बैठे ससारके साथ वार्तालाप
करना है । जयामी यात चीत करने में जितमी चतुराई रखनी
पडती है उससे विशेष चतुराई पत्रव्यवहारमें रखनी चाहिए ।
सफर को काला करने में पड़ी सावधानी की जरूरत है। हम
पत्रव्यवहारके भाषश्यक और मुख्य मुख्य मियम यहाँपर
लिस्म देते हैं। इमपर ध्यान रखना चाहिए:-
१ अपने यहाँ आये हुए पत्रपर मानेकी तारीख लिनकर
उसकी नोध करना।
२ जिस दिन पत्र प्राये उसी दिन उसका उसर देमा ।
३ भेजे हुए और मेजे जानेवाले पत्रोंकी मोध और नफरत
रखना।
४ पत्र साफ अक्षरोंमें खुलासेपार और तुरन्त-मतलम
समझ पड़े, ऐसा लिखना।
५ पत्रके मीचे सही साफ तौर पर करना और नामधाम
स्पष्ट तौरसे लिखना, या छपवामा ।

·१०१ अनुभष, ममिप्राय और सलाहके नियम
,
६हमारे पत्रोको हमारी इच्छाने बिना कोई कमी पद म
सके, ऐसा प्रबन्ध फर रखना।
७ हमारे लिखे हुए पत्रोंकी नकल और आये हुए पत्र जप
चाहें तप सुरत मिल जायें, ऐसी सजपोज रबमा ।
पत्रमें व्यर्थ पाते म भरना, पूछी दुई पासका सत्तर
देना और अपमा मतमय सममा मा।
४ पत्र पढ़ते ही या विचार करना कि यह उत्तर देने
योग्य है या नहीं और फिर धैसा हो पाव करमा ।
१० परकी भाषा सरल और स्पए हो, पेचीदा न हो।
व्यापारियोको चाहिए कि इनके सिपाय अपनी परिस्थिति-
के अनुकूल और और निपमों को भी काममै लाया करें।
अनुभव, अभिप्राय और सलाहके नियम ।
व्यापारियों के पालन करने योग्य सार नियोको एक
ही स्थान पर फह देमा अत्यन्स ही कठिन है।
तथापि हम यहाँपर व्यापार कार्य में मार्ग दिखानेवाल कुछ
मोटे मोटे नियमोको लिखते हैं। म्यापार सरा ग्यपहार है।
प्यापारके मिपमका समहम हुमा कि प्रायश्चित्त भोगना परा।
इससे भाषश्पक है कि व्यापारके नियम धर्मके नियमोकी
सरह पालन किये माय । मोमवनका फल कदाचित् घिमम्य
से मी भुगतना पड़े-भूलस हुए कामकी माफी मी मिल
बाय, परन्तु व्यापारकी भूल तरकाश प्रायश्चित मुगषाय
पिमा म रहेगी । व्यापारके मिपमोलपनमें माफी नही-
-

·व्यापार-शिक्षा
१००
तुरन्त नक्त पर होता है। यहाँपर पश्चातापसे शुसि है,
यहाँपर महीं। अन्य शालोके नियम प्रकट है, परन्तु व्यापार
के नियम गुप्त है, घे अनुभषसे ही जाने जाते हैं, कहीसे मुफ्त
नहीं मिलते। कोई अनुमषी किसीको सेस मेव व्यापारी
सलाह नही देता। न्यापार मतलबसे भरी बात है। इसी
गुप्त रखने की क्रियाके कारण हमारे प्राचीन व्यापारियोका
गुप्त नाम पड़ा है। यहाँपर हम पूँजी, नामा, पाष और
व्यवहारसम्बन्धी कुछ नियम लिखेंगे जिनसे हमारे पदमे
यासोको व्यापारी सलाहका बहुत कुछ हान होगा।
१ पूँजीसम्पन्धी नियम।
१ इस बातको जहाँतक पन पड़े गुप्त रखना चाहिए कि
हमारी पूँजी कितनी है, कहाँसे और किस तरह इकट्ठी की
-
२ देनदार होकर व्यापार करनेवाला झूठा, लुधा, ठग,
कवन, स्याऊ आदि दोषियों के दोषोंका पात्र हुए विमा
नहीं रहता।
1 अपमी साखसे मनुष्य की सच्चा दूसरोंकी जीपर हो
जाती है, इससे अपनी सास सदा समुज्ज्वल रखनी चाहिए ।
४सामसे ही सदा काम करनेवाला कमी-न कमी अपनी
सान खो बैठता है।
५ सासका बाज़ारमें उपयोग करना शुभा खेलने के समान
है। सालसे ही काम बलामेयालेकी सास पिगड़े बिमा नहीं
रहती, इसलिए इसका उपयोग कमी कमी ही करना चाहिए।
६ अंपतक साख कमी कमी काममें लाई जाती है सपतक

·१०३ अनुभव, प्रमिप्राय पोरसलाहके नियम। नमक । - । उसकी कीमत पटुत होती है। उससे बहुत काम सेनेमें उसकी कीमत कम हो जाती है। ७ जो पात बातमें विगढ़े और ममिमामी हो, ऐसे मनुप्य को साझीदार न पनाना चाहिए । - ज्ञान, जी और परिश्रम इन तीनो में हिस्सेदारी होती है, परन्तु जो जीपालेको महस्य नहीं देने उनकी हिस्सेदारी यहुत समयता नहीं चलती। पूँजीवाला हिस्सेदार हो तो यह जितमा दूर रहनेवाला के उतना ही अच्छा । पूँजीयाला हिस्सेवार धधेसे जामकार हो तो पाहुन मच्छा, भमझामके साथ मिलकर ग्यापार करना पाँमा कर च करनेका और अपयश होनेका साधम है। १० अनुभयहीन और विपापट रसमेवाले ग्रीषालों को हिम्सेदारन रखना चाहिए । १ साझेका व्यापार करने के पहले खूप पका विधार करना चाहिए। १२ लागौके पाससे प्राषाली रकम पर विश्वास रखना घोखेसे स्वामी नहीं होता। लोगों के पाससे ग्रामवाली रकम पर यिएयास कर व्यापार करनेषामा व्यापारी कमी मकभी फैसे बिना नहीं रह सकता। १३ अपने देनेको स्वरा है सो ठीक समयपर देना चाहिए और सेना सरासो ठीक समयपरभा ही जायगा-ऐसा भरोसा रखना चाहिए। १५ यह पात छिपी रमनी पहुत ही कठिन है कि कल कितना है और कर देना है। अतएव सबसे मया तो यह है कि जहां तक पन पड़े, कर्ज म लिया जाय। अपने मायके कर्जका हास दूसरोको मालूम होमे बना अपनी साखका गला

·म्यापार-शिक्षा
घोंटना है-अपने हाथ से ही अपनी सिति ऐसी पर रालगा
दे कि कोई अपमा भगेसा न करे।
मिसका लेन-देन गुप्त न हो उसकी साख क्सिी
गिनती में नहीं रहती।
१६ मिसके सिरपर कर्म है, समझना चाहिए कि यह
ध्यापारी अपनी इज्जत, प्रायरू, स्वतन्त्रता और सुख दुश्मनों
के हाथमे दे चुका।
१७ धेनवार ज्यागारोका लाभ कमलपत्रके ऊपरके पानीके
समान मनिधित-चचन है।
१८ फर्ज व्यापारका क्षयरोग है और क्षयरोगकी उपेक्षा
फरना मौतको बुलाना है।
१४ साबसे कर्ज लेकर हिस्सेदारी में खूप मपा उठाना
सुर्घट काम है। इस तरह खाम उठाना भाग्यमानीका बिहहै।
२० च्यापारी धनधान् है या नहीं यह उसकी प्रायसे नही,
पघससे जाना जाता है।
२१ दूसरेकी पूंजी और अरमा ज्ञान, इमके योगसे
ध्यापार करना व्यापारिक कौशन है। यह पूंजी कर्ज न होना
चाहिए । पूँजीवाना अपने शामके विषारसे स्वयं . ऐसी
पूँजी होनी चाहिए।
२१ जिसके पास पूंजी न हो, ऐसे मनुप्यको चाहिए कि
पहले नोकरी कर विश्वास जमाये, धरोहर रख द्रष्म सम्पा
पन करे और फिर स्वतन्त्र धम्घा करे।
३ सास, काम और नकद पूँजी, इन तीनों की मिसके
पास समाम अनुकूलसा न हो उसे जबाबदारी पर व्यापार म
करना चाहिए। ऐसे मनुष्यको उचित है कि उम्मीदवारी,
मौकरी और हिस्सेदारीकी श्रेणियों पर क्रमश बढ़े। एकदम

·६ पही-माहे महीने की प्रन्सिम मिलाRTAIAI
६झंझलाहट होती है और पेमा हामा मापापा पात
७दमा बहुत ही मानस पासात मतभागामाता
अनुभव प्रमिप्राय धीर मसामियम
मपर न करे। ऊपर एक्दम कदाचित् घद जाय भीr for
मोसे गिरे तो फिर बदमकी कोशिश परमी धादिए ।
नामा- पतीवाता |
{व्यापारीको चाहिए कि यह गेम प्राय प्यय लिखकर
पाकी रोकर समाला करें।
• *टपर चार झोके स्वामेयासा धीर याद पर
यहीमाता सिग्नमेघाला गिरे थिमा म रदगा।
३ यही सातको-नामेषा रोज दमा भालनेपामा TMY
ही मटाता है।
४ पही-माता सरस्वती है--लपी -याTER
है। उमे सदा शुर भोर स्वच्छ रमना घादिए ।
५ पैसा हाथमे माय बिना जमा महा परमा पाnिtr
लिये बिमा ऐना म चाहिए ।
मिने रहना चाहिए।
परामा है।

·व्यापार-शिक्षा
यह काम हमें अपने अत्यन्त विश्वासपात्र मनुप्पसे कराना
चाहिए, ऐसे पैसे प्रत्येक मनुष्यसे यह काम लेना ठीक नहीं।
पतीव-सदाचार।
१ मीठी योजो, शान्त स्त्रमाव और सहनशील प्रकृति ये
गुण व्यापारी के लिए आवश्यक है।
• 'नाही' उप्सर देने का ज्ञान सम्पादन करमा व्यापारीक
लिए आवश्यक है। पतसे व्यापारी ऐसे देने गये हैं, जो
अपानसे का, हा करते हैं और कामसे 'मही' प्रकट फरते है।
यह ठीक नहीं। इसका परिणाम पहलेस 'मही' करनेकी
अपेक्षा बहुत ज्यादा खराय हाया है। पहलेसे 'मही कर
देने में लोगोको युरा नहीं लगता और स्वय भी कठिनाई नही
उठानी पड़ती। पर यह काम कठिन है, इसे सीख रखना
चाहिए।
६ व्यापारीको पकाक न करनी चाहिए और योलने की
अपेशा सुनमा उपादा चाहिए । सच्चे व्यापारी ज्यादा
पोलनेवाले नहीं होते।
४ अपना मननय किसीको जाहिर न होने देना व्यापार
की चतुराई है।
५ श्यापारीके पोजनको यह चतुराई है कि, यह क्सिीपर
यह प्रकट न होने कि उसे सामनेघालेका विश्वास नहीं
है। लोगों को यह मालूम म होमे देना चाहिए कि अमुक
व्यापारीकी जपान ही जबान है-हदय पेसा मही है।
६ भोछा और मिचिडा स्थमाय, क्रोधमयी प्रकृति और
फूर योनी व्यापारी में न होनी चाहिए।
औरों पर भरोसा रसना स्वयं भपमा नारा करना है।

·१०७ अनुमष, मभिप्राय और सलाहके नियम।
निम्नलिखित वा पद्यपि कठिन है, तथापि भत्यन्त
भाषश्यक, और व्यापारमें व्यापारियों का कल्याण करनेवाली
है-पाणीसे मनुष्योको वश किया साप, पापसे अपने
मादरका पढ़ाया जाय भोर व्यवहारसे अपना विभ्यास जमा
-
।
लिया जाय।
व्यापारीको ऐसी गपशपमें शामिल होमकी कोई
मायश्यकता नहीं है कि जिससे उसका प्रत्यक्ष सम्यम्घ म हो।
१२ व्यापारी को जहाँतक यन पड़े झमटोंमें पहना, दूसरों
के काममे पर्थ मायापयो करन', क्सिीके साथ पहुव घना
सम्बन्ध रसमा उचित नहीं है और म पिजकुम ममजान ही
रहना ठीक है। मतलम यह है कि गप सोच समझकर
व्यापारीको भपना पवाय सिर करना चाहिए।
११ झूल पोलना, कपट करना, मिथ्या दम विलास देना,
ये व्यापारीक लक्षण नहीं है। यह तो व्यापारीका मारमधात
करना है। इन कामोसे अपनी उमति माममा भूल है।
१२ दया, परोपकार और दानशीलता व्यापारी के भाव
ग्णीम भयश्य रहमी चाहिए और इन गुणोंसे दूसरोको लाभ
पहुँचाना चाहिए।
"ममोमिमह रखकर प्यापारीको चाहिए कि दुराचार
का सेवन न करे। उसे मीठो योली भोर सादे रहन सहनसे
अपना प्रादर दूना करना चाहिए। ऐसा पर्वाध रक्षमा चाहिए
कि जिससे किसीको यह मालूम न हो कि अमुक व्यापारी
स्पर्धा कर रहा है। ऐसी कमा ग्यापारी होनी चाहिए ।
४ व्यवहार ।
१मो ग्यापारी क्रय विक्रय मकर रुपयेस नहीं
A
1

·ध्यापार-शिक्षा
पाजामा
वैसा करमेकी परति नहीं जारी करता, वह आगे पीछे नए
दुए पिना नहीं रहता।
२ दूसरोंपर घेर विश्वास करनेसे पश्चात्ताप ही हाथ
प्रायेगा और किसी लामकी आशा नहीं है।
२ प्रतिस्पर्धा में महानुभाषसा रखनी चाहिए और यह
अपने पधिमें दिख मानी चाहिए ।
४ अपने घराघरके व्यापारियों के सम्बन्ध पीछेसे पुरी
सम्मति सेना और अपने पड़ोसीकी या अन्याय व्यापारियों
की मिन्दा करना नीयता और असभ्यता है।
५ हिसाय न रखफर लेन देन करमा दूसरोका फायदा
करनेवाला है।
६ मितना मिले उतना मफा लेकर नुकसान हुमा हो ससे
भर लेना चाहिए, म्यादा मफेली भाशासे नुकसाममें म उत
रमा चाहिए।
७ ज्यादा नफे और कम ध्यपहारकी अपेक्षा कम नफा
भौर ज्यादा व्यवहार भच्छा है।
- जिस पषसायकी लगन हमें म लगे उसस कुछ साम
नहीं होगा।
8 नुकसान होमेका खास साधम बहुत पड़ी भाशा और
भारी नफेकी लालसा है।
१. जो व्यापारी अपने ग्राहकको प्रसन्न महीं रख सकता
उसके व्यापारमें फमी मरकत नहीं होती।
११ जिस व्यापारके साधन अपमे हाथमें म दो उसमें
परकत पाफर सुखी होने की आशा करना व्यर्थ है।
१२ जिस व्यापारी में द मिश्य परमा, शीघ्र मिर्णय

·मनुष्पके लिए यही अच्छी सम्मति है कि यह स्वयं अपना
उपम नियोका श्रेष्ठ गार समित्य, सकी।
व्यापारीका श्रेष्ठ गार प्रामाणिकता है। मामा
करते हैं, इसके समझाने की आवश्यकता नहीं है। पापारमें
सेम देन, पचन, पत्रनपयहार भीर माप वाव मुरापमान
महोती।प्रामाणिकताके परायर उसमभीर मुमदायकथ
इसमें सदा सचाई रहमी चाहिप । मृगामी बरका
रही है। प्रामापिसता हामि नहीं है। सौम अलि मोर,
एखानायक है। प्रामाणिकपन व्यापारी माग्यशिला
है। कीर्ति, लाभ और कौशससी च्यापारी
मीनोबाने प्रामाणिकतासे माप्त :
१०९
प्रामाणिकता।
करना और झटपट फैसला करमा, पे तीनों गुणा नाम
सफल-ममोरथ होने की भाशा न करनी चाहिए।
१३ निश्चयपूर्वक धैर्य से किये हुए म्यापारमें मफलता
होती है।
१४ मधूरी जी, भविश्वासपात्र मौकर और प्रमिक्षित
व्य समाय अपयशके कारण है।
१५ अपनी हिम्मत न हो, घरकी पूँढी महा।
म हो और म्यय प्रखरेस न रक्क्षी जा सकती हा तास
1
निश्री प्रनुमय
जोखिम पर व्यापार न करे।
प्रामाणिकता।
-
तापापारिक जीवनको सफलता है। मामानित
,
भाषश्यकता
*.

·स्यापार-शिक्षा
व्यापारी के यहो-खाते परे होने चाहिएं 1 सनमें जरा मी
फरक होना ठीक नहीं है। लेन देन होते ही सुरन्त लिखा
जाना चाहिए । यही खाते इतने साफ होने चाहिएँ कि जप
चाहे तप दिखलाये जा सके। साफ पही-खातेषालोको सर.
कारकी ओरसे भी उसकी प्रामाणिकताफे कारण सहायता
मिलती है। यरि उसे नुकसान हो तो सरकार उसे फिर
उद्योग करनेकी सलाह देसी है और लेनदारोकी ओरसे त्रास
न होने देनेका सर्टिफिकेट देती है। इसके विपरीत जिसका
हिसाय ठीक नहीं होता उसे सजा देती है।
असपष सपसे पहले, व्यापारीको हिसाय साफ रखना
चाहिए । यह ऐसा होमा चाहिए कि जिसे देखकर सम ठीक
नौरपर समझ लें, उसमें किसीको सन्देह म रहे। खोटा
हिसाप रसमा महापातक है।
प्यापारी अपमे मालकी खूब कीमत पस्ल करमा चाहे,
यह म्यामाधिक है। परन्तु पराप मालको ठीक पतलाना
सर्वथा अप्रामाणिकता है। भपमा माल प्राहकको दिखला
देने के बाद उसकी परस्नमें प्राहक भूल करे तो इसमें व्यापारी
का दोपमही है। प्रायः मास और कीमत में ही अप्रामाणिकता
होती है। व्यापारीको चाहिए कि माल दिखलाकर कहे कि
अच्छी तरह देख लीलिए यह माल है और दिखाने के याद
वैसा ही माल ठहराई हुई कीमत पर पूरा पूरादे दे। इसीमें
मामाणिकता है। भाषमै जो 'उहरे सो ठीक । परन्तु माप-तौल
और मालमें फेरफार महोना चाहिए । इस धरह साम
ठानेकी करने में भी है.--राजाका गुनाह है।
व्यापारमै ससा ही खामदायक है । प्रामाणिक ग्यापारी
सवाईको नहीं छोरता-ऐसी घालाकियों नहीं करता।
महापाप

·।
म्यापारमीति।
म्यू
सक्षेपमें यही कहना है कि जिसमें प्रामाणिकता नहीं है
यह व्यापारी ही नहीं है। प्रामाणिक व्यापारीको सप चाहते
है, उसकी कीर्ति फैल जाती है, पामारमें उसकी भापरू होगा
है. भप्रामाणिकको नहीं। कम ज्यादा नफा होमेका माधार
पामारके हस और समयपर मिमर है । प्रामाणिक होना सबके
दाधको यात है। उसमें पूजीकी परत नहीं है। प्रामाणिकता
हर कोई रख सकता है। व्यापारियों को प्रारम्भसे ही इसका
अभ्यास रमना चाहिए।
.
व्यापार-नीति ।
-०००-
.
।
व्यापार कपटका रोमगार है व्यापार भूट पोलनका
ग्यपहार है, व्यापारमे झाट साँध क्येि बिना
गति ही नही है, (स्यादि पतसे लोगों के मुंहमे सुन पड़ता
है। व्यापार मीतिक सम्पम्पमें एमाप्र लोकमत हो जाना
पड़ी ही पुरी बात है दुर्भाग्य है। अफसोस है कि पासप्त
च्यापारी ऐसा ही प्रापरण करते हैं। ग्पापा-मीसिका
स्वरूप विशेष शुर और वात दोमा चाहिए । व्यापारमें
भनीतिको मिझार दिया जामा माहिए । व्यापार पहादी
अष्ट, अत्यन्त महत्वका और प्रत्यम्त गहरा विषय है। इसमें
मीरिकी ऐसी खरापी होनी ठीक मही। जिसमें नीतिका
अपमान और प्रनीतिका महत्त्य हो, उस घम्येकी फट
बदामके मी परापर कीमत मही है। ऐसे धापेसे दूर रहने में
ही पतु है। जिस पन्धेपर देश घेमयका भोर,

·फम व्यापार-शिक्षा ११२ प मातिकी सुख समृद्धिका आधार है उसके लिए यह कहना कि यह नीतिमय नहीं हो सकता, अमीतिसे हो घलता है- ठीक नहीं है। व्यापार और मीति अलग अलग है, ऐसी कल्पना ही ठीक नहीं है। सच बोलना, प्रामाणिक और यिभ्यासपात्र रहना, मोतिस पाइर होना नहीं कहा ा सकता। अपनी पूंजीसे लोगोंका भरण पोषण करमयी व्यवस्था करना पड़ा अनीति है ? लोगाको मावश्यकताका जितना हो सके, भाषपर पूरा करना पपा मयाय है। अपने प्राणों से भी पारे पैसे को जोखिममें हालने की प्रवृत्तिका हेतु दुए नहीं हो सकता । अतएव उपापारको प्रमीतिमय कहना अन्याय है। अगसमें होती हुई सयस पुथलको ध्यान में रखकर सस्ते माल को भरीरना और अपनी मेहनत और पूँजीका परखा लेकर खेमनेका व्ययसाय करना लुचपन नहीं है। सथा व्यापारी खोटो पात महीं कहता। जिस घातके कहने में उसे नुकसान हो, ऐसी घात यदि यह मही करता तो कुछ बुराई मही है। अपनी मेहमत, अपना सच, सासिममें उतरनेका पदमा, व्यापारीका मफा मजदूरी की मजदूरी ये मय मिलकर वस्तु की कीमत होती हैं । अमुक काम मुफ्तमें हो जाय या घोड़े में हो जाय ऐसी इच्छा अप्रामाणिफ मनुष्यों की होती है। इसी तरह वाजिबसे ज्यादा नफेकी इच्छा परना भी ममामा- णिकता है। व्यापारमें स्पर्धा होती है। स्पर्धासे नफेमें कमी पड़ती है। माल उधार देनेसे उसपर सफा पदामा परता है। उधारकी परिपाटीसे व्यापारी अप्रामाणिक हो जाता है। यह अप्रामाणिकताके साधनों में एक साधन है। व्यापारमै नफा मजदूरी है। मजदूरी कर्म या ज्यादा लेमा प्रामाणिकता- .

·ग्यापार-नीति।
का कारण हो सकता है, परन्तु मजदूरी माँगने मनीति
नहीं हो सकती। अपने बोटे मालको सौगन्द ना-साकर
ममा बतलाना, माक दिखलामा एक, माप करना दूसरेका
और देना तीसरा ही यह व्यापार नहीं है धोनेवाली
है मुगाई है। अगर कोई ग्यापारी इस सरहका काम करता
है तो यह दोष उसका ही है-पम्पेका महीं। मालको परख
कर नेमा यह धन्धेमें पहली स्वपरवारी है। इसमें भूल करमा
अपनी गलती है। इसका ऐप दूसरोपर लगामा ठीक मही-
मसम्पता है। ऐसा हो, तो भो व्यापारमें नीतिकी भाव
श्यकता है, अनीति एदी नहीं। यहाँपर यह कहना भी
ठीक कि जो व्यापारी नीतिकी मर्यादाका झगम न करे
पदी सथा व्यापारी है। व्यापारकी या नीति है, इसके
विषयमें यहाँपर सूत्ररूपसे पुछ लिखते हैं।
१ व्यापारीको सस्य ही कहना चाहिए, जहाँपर सत्य
कहां पर न हो वहाँपर धुप रहना चाहिए, परन्तु झूठ म
बोलना चाहिए।
२ अपना हेतु इसरोको न मालूम होने देमा पाप नहीं है,
अपना अनुमय न करने में अन्याय नहीं है, परन्तु कहमेसे
बहाने झूठ कहना पाप है।
२ अपने बचन पालना चाहिए, म पालमा पाप है।
क्रार पालना चाहिए । पासमा अयपप हो तो पहलेस
सूचना दे माफी मांगनी चाहिए। अपमे ही कुमसे पाधाएं
नाईहो तो ये भी प्रकट करमी पाहिए।
५ लोगोको विश्वास प्रपमे परसे छठ जाय, पेसा कोई
काम न फरमा चाहिए। विभासपात करमा महापाप है।
अपनी ऐसी इच्छा म हो, भासविक मूल न हो, और
=

·मापार-शिक्षा
.११६
में उत्तरमा पसा है। दूसरोंको साख पर रुपया देना पड़ता
है । मैसर्गिक उथल-पुथलके आधारपर सपाशमै रखनेवाला
धन्धा पापार है। इसमें दिमरात चिम्सा रहती है। चिन्ता
भयकर न हो पड़, असा म हो जाय इसके लिए प्रावश्यक
है कि धर्मपर पूर्ण श्रद्धा रखी जाय। धर्मकी प्रखो ऐसी
वस्तु है जिससे कि चिन्ता, सोग, भय आदि सपका नाश
हो जाता है । जिसकी धर्म पर श्रद्धा माही, उसे व्यापार जैसे
धिम्तामरे काममें न पड़ना चाहिए । जिसकी धर्मपर अया
नहीं है उसे व्यापारमें समृद्धि नहीं मिल सकती, उसे न्यापारमें
मुस्ख भी नहीं होता। व्यापारमें घड़ी हिम्मत चाहिए-मनुष्यों
पर पिण्यास चाहिए । जिसका विश्वास धर्म पर नहीं, यह
कैसे विश्वासी हो सकता है। व्यापार अनेक व्यक्तियोंकी
प्रामाणिकताका परिणाम है। धर्मसे प्रामाणिकप्ता आसी है।
व्यापारियों को धर्मस्नेही होना चाहिए, प्रतिदिन परमेश्वरको
स्तुति करनी चाहिए, अपने वित्त और चरित्रको सध
बनाना चाहिए । दुनियाको दिखानेके लिए मही, किन्तु
अपमी अचसाफे लिए-आन्तरिक शुसिके लिए धर्मका पाखम
करना चाहिए । इस धर्मयखासे व्यापारी मिराकुलतापूर्वक
अपने धन्मेको अच्छी तरह कर सकेगा और प्रास्मकल्याणके
साथ लोककल्याण भी कर सकेगा।
]

·- - M) देवपूत リウッ卵っっ 18 प्रकीर्णक पुस्तकमाला। सीरोज के सिवाय हमारे यहाँसे नीचे लिखी हुई फुटकर पुस्तके भी प्रकाशित हुई है। प्रस्तोदय और स्वापसम्बन) लन्दनके पत्र फमक रेखा m) दुग्ध चिकित्सा युषाओको उपदेश भारत रमणी 1) प्रमण मारद पोंके सुधारनेके उपाय | अजनापवनजय कोलम्पस m) भाग्यचक्र ) प्राकृतिक चिकित्सा IM) विद्यार्थीके खीवनका उद्देश्य फर्नम्न सुरेश विश्वास I) पिताके उपदेश म्यापार शिक्षा na) अच्छी पावते सालने शान्ति वैमष की शिक्षा मणिमद्र Mauj दिया तसे अम्धेरा हिन्दी जैन साहित्यका सदाचारी पालक इतिहास In) यदेका व्याह ग्याही यह योग चिकित्सा yn सुगम चिकित्सा १) विघया कर्तव्य भारतके प्राचीन रासवरा ३) पापाणी ii) सुखदास सिंहल पिमय २- मनुष्यजीवन निर्वाह नोट-उपर्युक पुस्तकोंकी जो कीमत लिखी गई है यह सादी पाररिंगकी है। ये पुस्तके जिल्लदार भी हैं जिनकी कीमत ७) पा ज्यादा है। मिम्हें जिल्लदार पुस्तके मैंगाना दो सम्ह स्पए मिलना चाहिए। हमारे यहाँ बाहरकी मी उत्तमोत्तम पुस्तके मौजूद रहती हैं। पता सूचीपम मैगाकर देखिये। मैनेगर-हिन्दी प्रम्य-रत्नाकर कार्यालय, हीराबाग, पो.गिरगॉप बर्मा अ ·पापीनता पोका गुप। ॥ २०शिक्षा १) ३३ मीम हिन्दी-अन्धरलाफर-सीरीज। पार पाम एक नामकी क पम्पमाला निरुमती सिम माना 0 घेखील उत्तमोत्तम मन्य निकम है। रथायी प्राहकाको सारान तमाम मन पौनी सौमन में ये माते है। रमापी मारह बनने प्रदेश पीस पाठ भान है जो पहले ममा परनो पाता है। अबतक नीचे मिगे मन्त्र निकन मुके। २) २४ मानरबीवन २ आन स्मट मिलका नीरनपरिन।) २५ उसपार ३ प्रतिमा ११) २६ तारा " ॥) २७ देशदर्शन ५ जाकिरकिंग २०६यको परस ६चनमा पिका Inmy२.निधि ७ मिसम्ययना मग 1) प्रायमण्डका दास (110) प्रगटन भार मनोबल り भागोलार १. शातिरीर 1) ३४ कापुर " १२ मफममा m) ३५ पन्द्रगुप्त ३) १५ मनपाका मन्दिर ) बारसम्बन १५पमामधिविरमा th) ३८ राना मौर प्रमा १६ मा घर घूम ) २९ गोबरनाखेश-संहिता १५ दुर्गाशम ") ४० माम्यवाद १८ किमभिरपावली 114) ४१ पुम्पसता " २५५त्रसाल १) ४२ महादसी सिन्धिया img) २० प्रावधित भानन्दकी पगरिया २१ भनाइम मिकन २२ मारपतन ४) ४५ सरस मनोविज्ञान १४ २३ शाही पर कीमत मादी मिदवासी पुस्तकोंकी है। कपरेकी बिन्दका माठ माना भाषिक लगता है। विगेप नानने के लिए एक फासिसकर सासूचीपत्र में गाकर देभिए । मैनेजर, हिन्दी प्रन्य-रक्षाकर कार्यालय, होमग पो. गिरगावापर। ३) ३६ मीता २०) २७ दायादर्शन ッッッッッッッッッッッッッッッッッッ例 m४४ पान और कम F ·!