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·Suomu Publication No 5.
JAINISM
The Oldest Living Religion
BY
JYOTI PRASAD JAIN
MA LLB
Aiarch 1951
R: 1/8

·Praled by
Rima Krtshna Das
at the Benarcs Hindu Unireraty Press, Benpres

·PREFACE unanimous Although it should not be necessary to prove that Jaipusm is the oldest and independent religion of Indik, yet on account of many reasons it has become essential to prove Today During the last two centuries, the Eropeen scholars carried on research work on Indian thought and culture in accordance with their own stand points The commencement of Vikrama Era, which was an ordinary thing for Indians, was a matter of great controversy for those scholars They could not arrive at a conclusion even in this respect. In the same controversial atmosphere, the history of our national culture and religion was written incompletely and unsystematically Historical works of this sort were prescribed in our cducational centres viz. colleges and universities Unfortunately, we were taught to think about our cul and religious history in the Light of foreign interpretations Consequently, we find even today in the primary books of history watten in the Indian languages that Jainism was founded by Lord Mahāvite. Some books indicate that it was founded by Lord Pārsvanātha and Lord Mabăvira simply reorganised it. Some say that Jainism nothing more than revolt against Vedic culture. Really speaking it was neither founded by Lord Parsvanatha, oor by Mahävira nor it stood merely as a revolt against the Vedic culture Jainism is an absolutely independent religion and is older LS 2 ·( i ) than Vedic culture itself All these facts have been proved in this booklet by Shri Jyoti Prasad Jain, M A., LL B He has giveo a lot of sound arga ments. We are very much thankful to him for allowing this booklet to be published. We hope, the scholars will have a dispassionate glance at the arguments and remove their wrong conceptions and prejudices. If they find any short-coming or error, they will bundly draw our attention towards them The traditional meaning of the Rgvedic hymo which appears on page. 70 80 18 different from that which is accepted by Shd Jyou Prasad Jain, and we are aware of it. But we know this also that the interpretation given by thc author is got endrely baseless Some non Jalna waters also give the same intesportation. I invite the attention of the scholars especially to this problem. Even if we take it for granted that the interpretation of the said hymn, given by the author 18 not correct, still other arguments presented by him are strong enough to prove the antiquity and independence of Jainism. DALSVIR MALVANIA, Secretary Jun Cultural Research Society, B2p2ras.

·JAINISM nations The oldest living religion. Since the beginning of human civilization, India has ever played her role of being the spiatual mother of But "if India stands unique in the world for her spirtual and philosophical developments no one will deny that the credit belongs to the Jainas no less than to the Bribmins and the Budhists” says MM. Dc S C Vidyabhushan Among others, he is also of opinion that “Jainism is one of the most ancent and noble religions". Sur Sanmukham Chetty said, "It 18 beyond my capacity to say anything about the greatness of the Jaina religion. I have read suffisently to wionat mry saying that the contrbution which the Jainas have made to Indian culture is something unique. I personally believe that if only Jainism had kept its hold firmly in India, we would perhaps have had a more united Ladie and certainly a greater India then today" Viewed as a religion, the keynote of Jainissa bus been 'the realisation of the highest ideals that man's physical 2nd moral nature points out as his final goal, and which, inqdentally, is the cardinal canon of universalism. Yet, in the words of Barrister Co R. Jan, "The ongia of this creed of the Tirthaskaras, that is Jainista, has been a faithful source of speculation and ecrot for 1 Jain Gazette, 1914 P 35. * Ibid. Jain Gazette, 1943, p. 83-85 ·the orientalists who have advanced all sorts of hypothesis concerning its rise" ? In fact, generally due to ignomoce and inadequate information, sometimes under the influence of deep-rooted notions and previously formed opinions, and not very seldom carried away by tradłaonal or sentimental prejudices, scholars and historians have very often failed to do jacice to Jainism and its bustory - The early European savants who first begro thc work of reconstruction and compllation of India's history on the modem scientific basis, in the last quarter of the 18th century, at first tool practically no notice of Jainisin as even a separate sect. Their chief interest theo lay in Badhiam, Brihmanism and Islam, which alone represented to them the India past and present. But even for the history of these, especially of tho Hindus they could not rely on indigenous sources, since they had already presumed that the Indians had never had any historic sense and had so historical records por other reliable bistonal sources worth the name, for the seconstruction of their own history Hence they come to the conclusion that for these they must necesszorly look elsewhere. They had not far to seck. The vamous foreigners 10counts of India beginning from the 5th-4th ccatury BC down to their own times, readily came to their rescue The early Greek writers, especially those who accompanied Alexander the Great in his eastern campaign (326 BC), or came to India fubsequently as political 1 Practical Path, Appeador p. 1742' ·(3) ambassadors, like Megasthenes (305 BC.), the Chinese Pilgrims like Fa Hian (C. 400 AD), Huien Tsang (629-645 A.D) and Itsing (695 A.D), some of the Arab merchants who traded with the Deccan kingdoms from the 8th to the 15th century A.D, Stray visitors like Al Bernai (C 1000 A.D) Marco Polo (1288-1293 AD) and Ibn Batuta (1325 AD), the Jesuit Missionaries of Portugese Gor who visited the Mughal court, and the European adventurers and travellers of the 17th century onwards, like Terry, Bernier, Tavernier, Manuceho Peter Munde etc. have all left their respective accounts of India, 28 and what they saw of it Of these the onginal Greek records bad long since been lost and could only be partially gathered from the Greek and Roman historical works written several centuries after them, but wherein they were said to have been freely used and often quoted. Most of the other carlier accounts have also not come dowo to us complete in the original forms The outlook of the Chincse Pilgams was entirely Budhistic and what they saw and described was in the main pertaining to their own faith. Most of the Muslim wolters and histobans were biased and their outlook was predominantly Mohammadan. And as Prof Rawlinson remarks, 'the European travellers of 17th and 18th century also asually took Mohammadan point of view about the Hindus Besides, all these foreign waters were practically stangeos 10 a strange land, seldom if ever knew any of the languages of the country and many of them were ordioary 1 Reproondocicat Iodie, p. 84 The Legacy of Lodb-India in European Liteature and Thought, page 30 ·( lay people of mediocre satelligence. They did not come in contact with the real life of the country, had very little opportunity and means of obtaining reliable and adequate formation on most points, and whatever magis, vague and often croacous information they succeeded in collecting, was obtained from hearsay, barbershop and bazar gossip, which they supplemented by their own fanaful and many a time, prejudiced imaginations They could not even understand or nghtly interpret many of the things such as sectarian differences etc. which they themselves observed. Yet, these accounts came to be regarded as the most anthentic and only reliable sources for the hiftonal reconstruction of this vast, moed and ancient subcontinent, whereas the indigenous sources and traditions, even if recorded, were considered unreliable legendry often fictitious or an outcome of the vagrot imagination of the opental. Very soon, oumerous ancient monuments, antiquitics, epigraphical records and acw litemry cvidences began to come to light, which seemed to support Indian traditions and other sources. Even then the latter could be accredited only when and in to far as they were confirmed by their favourite forcigpers scoopnts No wonder, therefore, that the foundations of modern Indian History have so oftea proved to be false and shifting, and many wrong notions, distortions of misstatements of facts found their wey Into the present day history books of Ladis. However, even in most of these foregoers' accounts begiaqug from the carliest times the Janas and their religion have very aften been referred to, but usually ·due to the difficulties of language and the understanding of the writers they were in such forms that the early orientalists handicapped by inadequate information and insufficient knowledge, could not aghtly laterpret them and failed to identify them with Janism and the Janas Sull by the second quarter of the 19th century they could not help taking notice of this religion. But unfortunately, carned away by its superficial resemblance in some points with Budhism, they soon, rather dogmatically surmised that it was nothing but a later derivation of the latter At this stage, towards the close of the last century, Ds Hermans Jacobi, the famous opentalist, stepped in and refuted the Budhist derivation theory very successfully At first he met severe opposition, but finally his findings were accepted by all Jacobi proved beyond the shadow of any doubt that the Nigapth Nätaputta of the Budhist scriptures was none else but Vardhamáda Mahavira, the last and 24th Tirthenkana of the Jainas, that Mahăvira was not only and elder contemporary of Gautama Buddha but he was also a powerful aval of the latter, and that at the period of Mahavira aod cven before it, Jainism had been for some time a firmly established religion, and also that Mahivira did only reform it and reorganize the order of the ascetics Thc conclusive evidence in this respect, collected by Jacobi and others may be summarised as below 1 Sacred Books of the East, vals XXII & XLV (latroduc toos) In this would famous seules Da. Jacobl publkbed translate tions of four Jaina anonical work.

·(8) 1 In the Jaina scriptures are mentioned namics of the kings of Magadha and of some religious teachers of the time, contemporary of Mahāvin, who were also contemporary of Buddha. And in the Budhist scriptures Mahāvica is mentioned as Nigeotha Nitapattu (Nirgraotha Jidt-putra) and the place of his death is also indicated as Pawl So there is no doubt that both were contemporary and independeat. Budhists often refer to Jainas es a nival sect, but never so much 43 hint that this sect was a newly founded one. On the contrary from the way in which they speak of it, It would seem that this sect of the Nigeothes (those who have no bonds) was at Buddha & time already one of long standing, or in other words it seems probable that Jalousm is considerably older than Budhism. Also Baddha made several experiments in the quest of know lodgs, but this was aot so with Mahkvim Mahivira made no attempts to find or preach a new religion. As a matter of fact Buddha is even said to have entered tha una order of ascetics in his quest of knowledge. 1 2. References are found in Budhist literature to Niganth Nitaputta (Mahivira) and his greataess La the Alajjhima Nikiya (PTS, I p 214) the Nirgreatha ascetics tell Buddha that theit mister Nataputta was an omniscient and that by his infinite knowledge he has told them what sins they have committed in their 1 "The Niggadtba Napatth. Loos uod me all things, duims perfect koowledge tod felth, teaches the conihilston by Aberdeen of the old bums and preventioa by imalvity of now La Wame karme ceux, abery cases, S.B.E. YOL XX1, P XVÆ ·previous births The Samyutta Nikåya (PTS, IV P 398) tells us about the belief that the famous Nataputta could tell where his disciples would be bom after their death, and on being inquired could also tell where a particular person was thus rebom Thc Aiguttama Nikâye also refers the belief that Nigantha Nitaputta could know all, could perceive all, that his knowledge was unlimited and that he was omniscient during all the hours we are wakiog or sleeping or following our mundane persuits Rockbill, in his “Life of Buddha' (259) confirms the same statement as having been made by Mahavira to king Ajitaśatru In the Samagama Sutta, there is a reference to the schism among Mahavira's followers after his death at Diwa--the fact was related to Buddha who evidently survived Mahāviia "From Budhist accounts in their canonical works 23 well as in other books it may be seen that this amal (Mahivira) was a dangerous and influential one, and that even in Buddha's time his teaching has spread considerably" (Buhlci«The Jains) Mah vita must have been a great man in his way and an eminent leader among his contempomnes' says Jacobi, and "Like his great aval Buddha he must have been an eminently impressive personality says Hoernle. According to the Budhist tradition, Mahävin was one of the more important of the six Tirtbankuras of Buddha's times These famous teachers outside the pale of Brihmiaism were the Nigantha Nitaputta, Makkhali Gosila (founder of the Ajivika sect), Sabjaya Belajthiputta, Ajita Kesa- 1 BC Lur-Hitonal Glanlagt p. 21-42mofucace of the five heretical Teachers on Jalntim and Budhism.

·(8) kambalia, Panama Kessapa and Pakudha Kacciynol. And the followers of Mahāvios, called the Nigeothes, are described in an old Budhist Sutte, the Mahipari Nibbapa Sutta (S.B E., vol. I; p 106) as "Heads of companics of disciples and students, teachers of students, well known and renowned founders of schools of doctrins, esteemed as good men by the mulatude 3 References to mutual conversions between the two sects *) In the Mabivaggs, about Simba, the general in-chief of the Licchavis of Vaisali, and a Lay disciple of Lord Mahävin who goes against hus prohibition to see the Buddha and 15 converted by hum (11) A reference in the Majjhiara Nilaya to the conversion of Uprli, & lay disciple of Lord Mabivira, after a dispute, with the Buddha as to the comparative iniquitousness of the sins of the body and the mind. (i) Mrs. Rhys Davids in Pealms of the Early Budhists (London 1903) gives several instances of conversions from Budhism to Jainism and vice versa, viz. Ajruda a Budhist contacts the Jainas and enters their order, prince Abhaya is said to have been taught a dilemma by Nataputta, and so on. (IV) DI B C Law in his 'Histoacal Gleanlags refers to the relation of Buddha with the Nigendhas and to their mutual conversions, giving cumples of Simha, Saccaba, Sagupta, ·Gfhadinna, Digha Tapassi, Upali, Abhaye Rajakumārs, Visakhā etc. (v) Mentions of Jainism are also found in other famous works like Sumangalā Vilasınl, Lalite Vistāna, the Jatakas Dāthī Vamso etc. 4 References in old Budhist books to well known and acknowledged doctrines of Jaina theology, metaphysics and ethics * A reference to cold water possessing a soul ie to Jiwes of Jalakiya, in the Brahmajāla Sutta of Digha Nikāya. (b) A reference in the same to the Jaina rejection of the Ajivika doctrine that the soul has colour ic. doctric of Leśyā) (u) In the Majjbuma Nikāya, a reference to the three Dagdas of body, speech and mind, in which the Jainas believed, and also in connection with Upåli's conversion, to the Jaina conception of the sins of the body and the mind (iv) In the Anguttara Nikiyu, a reference to the Jaina Digvirati Vow and the Uposatha (propadha) day Digvirati Vow 1.c. 'I shall go in only certain fixed direction this day Uposatha-keeping of fast in which the laymen are supposed to be like ascetics in their thoughts and deeds (v) In the same Nikdyz, in connection with the meeting of Prince Abbaya and the Buddha, & reference to the Jaioa conception of the annihilation of Karmas, old or OCW 200 ·( 10 ) thereby the attainment of full knowledge, by means of austerity (vi) Io the Mahingga, reference of the Jawa doctrine of Kagivad.. 5 Traces of Jauna influence in Budhism -DL. Jacobi says, "The latter (le Budhists) borrowed the word Asriva from Jainsm without its technical sigtu ficance. As Buddha was chicfy concerned with what leads to salvation, he did not work out a new and selfsuffiacot system of psychology as the basis of ethics. He seems to have largely adopted current ideas on this bead and together with them current terms to espress them. Hence there 18 something vegue and undefined in Budhist psychology' Jacobi asserted that the word Asrava would never have been used by the Budhists in meaning so far removed from its etymology of the Jainas had not used it before in its etymological sense (like the word oflacace' of the Latin astrologers, adopted in English etc.") The Budhists also use the word Samvara i... La Samyan (restruint under the moral Law), and the parti diple Servita (controlled), words which are not used in this sense by Brahmanical writers and, therefore, are most probably adopted from Jainism, where their literal sease they adequately cxpress the idea that they denoto's A &12 * Jain Gurette, Jan. 1914 * The Encyclopedia of Religion and Ethla, vol. VIL, P. 472. In his latroduction to 'Bhagwin Mahira nad Mabitmi Buddha Di B.C. Lav giro many other simples of ach borrowals 100 adoptations by the Budhist from Jaialia.

·( 11 ) 6 Indirect evidence recorded by the Budhists of the importance and probable high antiquity of Jainism (i) 'They mention the Jainas (the Niganthas) as the opponents and converts of Buddha, and never imply, much less assert that they are a newly founded sect (*) They mention the older Nigaatha Caityas of the Licchayis of Vaisalu (ili) In the Sāmatiaphala Sutta of the Digba Nikiya, there is a reference to the four vows (Caturyama Dharma) of Lord Parfw. Nätha. *This passage is specially important as it shows that the Budhists were also aware of the older traditions of the Jainas with regard to the times and teachings of Lord Partwa Natha" says Dc Jacobi. (iv) Makkhali Gofala divides mankind into six classes The third class is the Nigantha sect. Jacobi says a new sect could not have held such an important place in a division of mankind (v) The Buddha had a dispute with Saccake, the non Nirgruntha son of a Nigrantha father, which fact, according to Dr Jacobi, proves decisively that the Jainas were not an offshoot of Budhism. (v1) In the Budhist Dhammapada (7 422) there is a mention of Rşabha and Mahavira, the first and the last Jaina Tirthadkanas, respec tively ·( 12 ) (v1) The Budhist scholar Aryadóve mentions Rese bhadeva as the orginal founder of Jainum." 7 Then there is the evidence of the Jaina books themselves Dr Jacobi says, "There are no reasonable grounds to reject the recorded tradition of a numerous class of men as being a tissue of meaningless lies All the cvents and inadents that relate to their antiquity are recorded so frequently and in such a matter of fact way that they innot be properly rejected, unless ander force of much stronger evidence than the one adduced by the scholars who are sccptic about the antiquity of Jainism. In the Uttaradhyayana Sutra an interview between Gautems and Keth, the followers of Lord Mahiyina and Pictwa respectively, is held in a garden and after good conversation camed on more or less in occult terms the two leaders recognise the fuoda mental usity of the doctones of their respective teachers and leave the garden fully convinced that they are workers in the same field. This again points out to an older Jaune fath which prevailed before the advent of Mahāvins and which was so vigorously reformed by him 8 Lastly, there is the endent character of the Jalga philosophy—their 20mistic belief, the absence of the category of quality in their enumeration of the principal constituent clements of the naiverse, and the inclusion of Dharma (that which helps motion of things) and of Adharma (means of motive of stopping motion) in the class of substances along with Jiva (sonl), Pudgala 1 Sato dao (5th century AD), ·( 18 ) (matter), Akasa (space) and Kāla (time), the sty eternal Davyes or elements of universe. From a consideration of these facts in Juna philosophy, Prof Jacob concluded that it was evolved in a very carly period of the Aryan settlement in India, and sad that this explodes once and for ever the error that Jalaism is an off shoot of Budhism.? It was thus proved beyond Cavail that Jainism 13 quite an independent and 'exceptionally archaic religious system, which is not only not an off shoot of Budhism but is considerably older that the latter To quote a few of the other numerous authortics - Prof. Rhys Davids—"The Jainas have been 20 organised community all through the bustory of India from before the rise of Budhism down to the present time" E. V Hopkins 'The Niganthas are never referred to by the Budhists as being a new sect, nor is their teputed founder Nătaputta spoken of as their founder whence Jacobi plausibly argues that their real founder was older than Mahävin and that this sect preceded that of Budhism" 1 In one of his lectures be says, "Big Audies of Jainisma made me reject the old theory and convinced that Junism to entirely independent of Budhism. The difference between the two philo rophies seems to great that it precludes any idea of common orlgia" -Jalo Gazette, May 1914 P. 169 1 Budhis Indu, 2nd ed., London 1903, p. 318. * Religion of lodia, p. 283 ·( 14 ) Thus practically all the modem scholars, both wostem and castein, including Prof. May Alallos, Oldenberg Bendols, Sir Monica Williams, Sit V Y Hunter, Harvey, Wheeles, Dr R. G Bhandarkar D: K P Jayaswal, B G Tilak, etc. have no doubt 23 to the greater antiquity of Jainism over Budhism. Moreover, the histosaty of Lord Parfwan tha1 (877-777 BC.) who preceded Mahavita by 250 years, and was the 23rd Tirthadkana of the Jainas, has now been unanimously accepted He was the son of King Alia Séna of Kufi, of the Umaga Varnša (also called Kasyapa Vattssa) and was a descendent of emperor Brahmadatta (a bistonal figure) who was the latt of the twelve chakravartins of the Jaina tradition “That Panda was a bustoacal person is now admitted by all as very probable', says Jacobus Dr. Jadi Charpentier Ph.D says, "We ought also to remember both that the Jaina religion is certainly older than Mahavir, his rcpated predecessor Pubwa having almost certainly cifted as a real person, and that consequently the main points of the odgoal doctric may have been codified long before Mahóvira" 1 Cambodge Hiftory of India, p. 153-which fully endorses this ylem u niso docs the Each of Religion and Ethias, vol. VII. * De H. C. Roy Choodhsy-Politial History of Ancient Ladla, p 47 He says that it his time Kid was the predomincat Ante nod that accordiog to the Satapatha Bathmatan (D# 5 4 19) these kings of L vete antagoniti to Vedic Sacrifices. Juin Sorris S.B.E., XLV Introd. • Uitddbrina Sota-Upala od. Latrod. 21 1 ·( 15 ) Dr R C Majumdar "The first 22 of them are however, unknown to history and reasonable doubts may be entertained regarding the existence of most of them. But the 23rd Tirthadkara Parkwa seems to have had a real erostence. His death may be placed in the 8th century BC's Harmsworth_"They, the Jainas believe in a great number of prophets of their faith anterior of Nātapatta (Mahavira Vardhamina) and pay special reverence to the last of these, Perswa or Pirśw. Nátha. Herein they are correct, in so far as the latter personality is mote than mythical He was indeed the royal founder of Jainism (776 BC.) while his successor Mahavira was younger by many generations and can be considered only 25 a reformer. As carly as the time of Gotama, the religious confraternity founded by Purbwa, and known as the Nirgrantha, was a formally established sect, and according to the Badhist chronicles, threw pamcrous difficulties in the way of the dising Budhism" Prof Ram Prasad Chanda, the famous archzologist says, "The Pali Sattas confirm good deal of what is contained in the Swetimbata Jaica canon. The anaent Jain sculptures of Mathurd, dating from the first century AD guarantee the antiquity and authenticity of many of the Jain, traditions It is generally believed that there were Jaina monks before Mabivira, belonging i Outline of Ancient Indian History and Civillation, p. 216 nad Ad Adroced Hiftory of India, P. 86 , Hitory of the Wodd, vol. I, p. 1198 ·( 16 ) to the order founded by Parfwa Natha also their own Caityus They had 2 Dr B G Law Ph.D, D.Litt., FRAS.B eting says, "Before the advent of Mahävita, the faith of which he was the last exponent seems to have been prevalent in Vaisaiti and the surrounding country in some cartier form. It appears that the religion as fixed and estab lished by Parfwanatha was followed by some at least of the Kataya pcoples of North-castem India, specially amongst the residents of Vasalt. Ve leam from the Ācāringa Sūtra that Mahivira s parents were worshippers of ParŚwa and followers of the Spumapas" Prof J C. Vidyālaokóra, speaking of the religious teachers of the post Mahabharata times says "Oac such great reformes, Tirthankara Partwa flourished in the 9th-8th century BC His father was Aswasena, king of Vătămasi (Banaras), and his mother's name Was Vami. The Jainas believe that their religion 15 very ancient and that 23 other Teethankaras bad gane before Mahivira. It is not just and proper to regard this belief as quite crroncous and baseless and to regard all previous Tirthadkares as imaginary beings and unhistodcal. There is nothing uobelievable about it. The cady history of India is as much Jaloustic as it is of those who profess the Vedas for the present, the modem catia have accepted the historiaty of Tintbatkuma Part. The accounts of the other Tirthadkams 1 Nedieval Sculpture in Eastern Iodis).DL, 1920 p. 225.246 A Vabilj-Maharla Birth Placem Jothing X, 1 p. 16 t ·( 17 ) And so involyed in legends that they have not yet been reconstructed. But, there are definite proofs of the {fact that there arlsted in India ,sects different from the Vedic faith even before Mahavira and Buddha. The Arhats and their Caityas, were in existence before the (birth of Buddha (Buddha himself refers to Aſahivira's own clan, the Lucchevis and to their religion). The followers of those Arbatas and Caltyas vere koowo as thc Vrātyns who are also mentioned in the Atharva Veda" 1 And speaking about these Vratyas' Dr. K. P Jayaswal sud, "They are called Vrityas or un Bohma nical Ksatryas, they had a republican form of Govern meat, they had their orta shrines, their non vedic worship, their own religious leaders, they patronised Jainism" Thus in the words of Dr A. Guerinot, There can no longer be any doubt that Parkwa Natha was a histon cal personage"* And there 18 cvidence to show that hus faith prevailed not only in different parts of India but 10 also penetrated beyond the frontiers of this country Sur PC. Mogha' wnting about the prevalence of Jainism long before Gautama Buddha, informs Bblatya Itihas N Roopa Rekhi, vol. I 343-349 About these Vrityus or hphite Bandhus end of their being donc but the Júns see Prof A Chakravarti's artide In Jala Gazette, XXX1, pp. 6 and also Da Har Prasad Shari's article ia JB O.R.S., vol v p 554-558, and also hackinta 677 p 335-336. • Modern Review 1929 • Esal de Bibliographka Jainla-Iatrod "Jula Gazette, Aug 1906 P 2 P. Р 499 13 ·1 ( 18 ) that about 1885, Prof. Beal told the Royal Aslatic Society that there undoubtedly' was such an falth in central Asia long before Budhism was promulgated by' Sīkya Aſuni Gautama Also that Sr'Henry Rawlin son has in the proceedings of the Royal Geographical Society (Sept. 1885) and his! Central Asia (246) called attention to the new Vibira (Aopastry) at Balkh and other monumental remains in bricks, as shotting the presence of Kafyapa there. Now Kasyapa, besides being the name of an edcient Jaina Aluni and the Gotm of several Tirthaakarus was also the Gotra of Pārświadtha. According to tbc Adiparina, kisyapa (whose another name was Dlaghawa, was the founder of the Uraga Vamsa (a branch of the ancient Niga family) in which Tirthadkara Portwe was born 1 The geographical name Kaspia (or Caspia) resembles Kāšhyapa and in this city (ie. Klapishi) of Central Asia Hiucntsang in the 7th century AID also noted the appearance of the Niganthas 'or the Jaitas," and about a thousand years before him the Grecks had similarly come across there near the north west borders, of India.' . Hence it may reasonably 1 J S. B.,,XIV 2P 13, Seakpipta Adi Purung p 27 I.HQ L P 460 and II, p 28 Beal, Sjull-Tol I, p. 55. "This ass Dr Buhler, 'polaos appareatly to the faa that they (the Jainas) had in the portbach at lae spread their mbriomrs sativity beyond the borders of loilla ---(The Jaims). · Bl. C Crindker- Ancient Iodin-They referred to the Jalms by the words Gymnosophies, Sarmadas Verete etc. 10d xholan bave Dow do doubt that these denote ibe Nigambas of the Jaloan ·( 19 ) be inferred that Jainism was once, even before Mahavira, prevalent in Kaspia, Aman and the cities of Samarkand, Balkh etc. Herodotus, the father of Greek history, in the 5th century B Co wrote about an Indian religious sect which are nothing which had life and lived on a grain bike millet. The Greek philosopher Pythagoras (born 580 BC) who was a contemporary of Mahāvira and Buddha believed in the theory of metapsychosis, in the transmugration of souls, in the doctrine of Karms, refrained from the destruction of life and cating meat and even regarded certain vegetables 28 taboo He cven claimed to possess the power of recollecting his past birth's These early Iovian philosophers of Asia Mlinor called the Orphic philosophers also believed in depreciation of the body in comparison with the soul." Now all these beliefs are peculiary and distincuvely Jaina and they have little in common with either the Budhist or the Brāhmanic religions And since they were already professed in these far off lands at a time when Mahavira and Buddha were just beginning to preach, and since there is no doubt that these ideas reached thither from lodia itself, there remains no doubt 1 Jalo Gazette, August, 1906 p. 13 : The Legacy of Loda (Oxford 1937)-Indla la European Literature and Thought by H G Rawlloson, p. 3-6. The author himself admits that these ldcarsçem to refer to the Juidas of Budblas. But they could not possibly refer to Budhism which originated with Gautama Buddha tho is believed to have died in 476 or 483 B C Dorcorce, the Budhists crea Buddba himself never refined from eating meat, while taboolag eren certaia vegetables is perullar daly to the Jaimas Same is the case with mod of the other ideas mcntioned above.

·- 1 } (30) that they owned their propagation, if not to any earlier Tirthankars, at least certainly to Pardwal and his disciples In fact as Dr Radhakrishnso says, "There 18 no doubt that Jainism prevailed even before Vardha ming or Purwanātha : "Byt says Dr Nagendra Natha Basu thé reputed scholar, Sanshrust and Laxicographer, "Némi Natha, the 22nd Tirthadhara of the Jaīnas, who preceded Lord Pärsia Nithe, was a cousin of Lord Su Kpsqa If we admit the histonaty of Lord Kpna, there is no reason why we should not regard his contemporary Lord Neminātha the 22nd , Tirthankara, as a real and 1 ) 5 1 historical person . 1 Dr Fuhrer says, “Lord Neminátha, the 22nd Tirth ankare of the Jainas has been accepted as a histodaal person • Same is the opinion of Prof L D Barnett." Mr Karwa sayo Neminūtba was the cousin of, Kopa When the 22nd Tirthankata of the Jaims was a contemponry of, Lord Kppnathe readers may well imagine the antiquity of the remaining 21 Tirthadkacas". Col Tod—To me it appears that there wert four disanguished Boodhas or Wiscmed. The second (the 1 For allfe of Pirtua seo 'Lord Prix Nitba by H.S. Bhattan charya and 'Bhaguwia Pintu Mitha by K. P Jaio. I lodla Philosophy rol. I p. 287 Hartnamla Purlpa – Introd p6 * Epigrahica India, Part I, p. 389 cod Part II, p. 206-7 Ancient Mid-Indian hihain Tribo Tol i foreword P IV . Bhagavad Gett-Appeadir.

·21 ) twenty-second of the Jainas) was Neminátha, in 1120 BC1', and says that he was contemporary of Kinant Pr Han Satya Bhattacharya, MA, BL Ph.D, has no doubt as to the histoņaity of Neminātha," and on its basis rather,' establishes the hustoricity of Krpna He says, "Notwithstanding remarkable differeoces, the Kripa story in the Jaina Purăpas is essentially simildt to that of the Vedic Putānas" He is of opinion' that the Jaina version is quite independent of the Brahmanić traditions, and that "the appearance of the Kfqa story, in the Jaina sacred books shows that Kępna of the Mahabhārata may not be a purely imaginary being but that in all probability he was a histonc person, a high-souled powerful monarch Morcover, as Rev J Kennedy says, "The Jaina traditions represent the oldest form of the Karna legend" * In fact, the Jaina traditions about Neminatha on Ansganemi as 10corporated in their Habivansa, Autthal 1 Annals-VOLI p 97 99 He also curiously makes Nerniaith indential with the first Odin of the Sandloavions and the fint Fo of the Chlocse He alzo says that the fich Indian Boodha was Adio tha ot Rpabba Deva. 1 'Lord Arista Nemi P Heroes of Jaloa Legends). L, Xay 2 p 77 In the Julma mndition Kapal allede Nirapa and a devotee of Jion. Even the orthodos vedict Hindus regraded hina a Volta nad ouuide the palc. (See Adriatd History of ladha, 1948, 1 1 T 88-89 3 Pa 95) The Child Kpo, Chaganity and the Gujacs-JRAS 1907, p. 951 991 ·(99) 3 with the ad 2 1 Nemi Chanu and other works are fully corroborated by the Brahmadic traditions There are specific mentions of Anstoemi in the Vedas, their commcataries and the Hindu Pacīņas, which clearly indicate thé' Jaina Tirthadhara' ln the Vedic hymns he 13 desenbed as one "who is capable of crossing over the ocean of life and death as the remover of violence one who 18 instrumental in spanng life from injury and so on. Well renowned Vedic scholars lilc Swami Virupālsha Vadlyar, M.A., Vedaratna,' are fully convinced that thcsc Vedic and Puranic references undoubtedly refer to thc Jana Tī thankara Aaspanemi and to nobody else. What is more important is that cven thc Mabi, bharata mahes a mention of his name jective Jineswara, in at least two places. gigveda (8 8 24 and 10 178, 1), lajurveda (25, 19 nod 9 25), Simaveda (4 1), Atburva Veda (20, 143 10) Altareya Bab mp (202) Yust Niruthe (10 12) Surtloukrumania, Vartha Dipili, Sinepa Bhutya (678) The Skanda Purida--Pabbits Khaoda, (16 96). The Bhagwatu (2,7 10), The Markandera Puripa (50,39-41) otc. Also see Jain references in the Vedic and Punac Litontoro-Delhi 1930 JS.B. XII, 2 p. 89-90. This particular hymn be स्वस्ति न इन्द्रो उपमा स्वस्ति न पूपा रिपयवा । स्ति मस्तापर्यो मरिष्टनमि स्वस्तिनो गृहसतियातु ॥" ---Ro 1 1 16 Yajur 25 19 Sim 3, 7). Jaint Patha Padartabs, III 3 p. 106-112 He that arco the Vedic interpretation of the term Achpunemi used therein b la conformation with the Juina doctrines and that Uvvijldra also in his comumentary on that hyma of lafurred laterprets it # the "Propagator of Ahimsa • Mabibbiate-footines, ch. 149 r. 50, 80 P 151 1 ·( 23 ) Dr Prana Natha Vidhyalankara published a copper plate' grant of the Babylonian (Chaldean) king Nebuchadnazzar (circa 1140 BC), which he bad discovered in Kathiawar, in the 'Times of India' (weekly) of 19th March 1935 According to his decipherment, this document revealed that 'the sud king Nebuchadnazzat who was also the lord of Rewānagar (in Lathiawar) and who belonged to Su-(sumer) Tabe has come to the place (Dwāraha) of the Yadurāja. He has built a temple and paid homage and made the grant perpetual in favour of Lord Nemi the paramount deity of Mt. Raivata" 1 Prof Pmoa Natha himself says The inscription is of great historical value It may go a long way in proving the antiquity of Jaina religion since the name of Nemi appears in the loscription This important document however, proves that the worship of Lord Nemi Natha,' the 22nd Janna Tirthankara, was already well established in the post Mahabharata days, cven before the advent of Parswe and alahāyıra And there should now remain no doubt as to the histoacity of Lord Anstanemi and to the existence of Jainism long before Parfwanātha (9th century BC.) Anstancmi was the son of king Samudravijaya of Saunpura (near Agra), who was an uncle of Lord J.A, XIV I P 3 J SB XIV I p. 21 The 'Jun--35 1 P 2 The description of Neminith given in this great is idcotial with that of the Vedic hymns iod laves no doubt to his being idential with the Jain Tirthadbart of that same --Vitodh Parha 1 1 P 63-64 ·( 24 ) Kppna 1 Bat when all the Yadurainslos under (Kog migrated to Dwiraka on the western coast, Neminithe also come lalong with hum Kpna negotiated thus cousin s marriage with Rajala Mati the daughter of the Rajā of JunaguhBut Ncmioatha, tabang compassion on the animals which were 'to be slaughteredijo.con nection with the manage feast, left the marriage procession at once, rendunced the world, cumbed the top of mount Raivata (Gimnāra or Unayanta), there practised severe auftenties, attainiog Keval Java, preached the hon volebt creed of the foregoing Tirthadkari, to the world and finally attained salvadon.' Thus there is no question about his being a real historical person, but there is some difficulty in fidog his date, because opinions sull dufer as to the exact date of the Mahabharata war, whuch with different scholars varies from 950 BC to 3000 BC. But the latest conçensus of opinion fixes it in the middle of the 15th century BC' and this is now generally regarded as the starting point of the regular lustog of India The popod pnor to that, about which our' knowledge 15 mainis bised pa religious traditions, the Jaina and Hindu' Putānas, is called proto-history chiefly because the history of that penod could not yet be reconstructed on ang sound basis. i s'Bhattacharya-Lord Arepanemi, The Jiina Hed parts, Arisha demi Charla, Nema Purina etc 3 Pungitor—950 B.C. R. C Majumder-1000 BC Tod 1120 B C ; Dr. H. C. Roy Chopdbrs--1376 B.C. Prof. J Vidya. lankant--1424 B.C. Di h P Jagawal and others-1450 B.C.; Certala Paris gtre It us 1414 BC, while astronoma nod latet traditions 4$ 3102 or 2449 B.C. It ! 1 ·( 25 ) But the name of Roma or the story of Ramayana 18 as much 20 cvery-day homeward in India as the name of Krpna of the story of Mahabharata. And although many a scholar still persist in believing the Råma story to be a legendary one, the majonty of scholars, espeaally Indian oncs along with the general masses and intelligentia of the country firmly believe most of the events and persons connected with the story, to be quite real and historical, even though they might be beyond the pale of scientific history and their date unknown Here again, “The story of Ramlyapa as stated in the Jaina Puranas 18 substantially similar to the account of Valmiki It is also quite independent of the Brihmanic version 1 says Dr H S Bhattacharya. And further that Thus the very fact that the Jainas have respectfully embodied the Rama story in their sacred lore 18 almost a proof conclusive that it is more than philosophical speculation in symbolic garb and that it may have a historical basis Under the circumstances one would not be unjustified in holding that the Rama Story has at least a core of historial truth": In fact the oldest available Jaina version of this Story, that is Pauma Caniu of Vimala Sur,' belongs about to the same peaod as the oldest Brithmanic version, the Råmāyana of Vālmīki 1 c. to the first centory BC Moreover, the Jaina Samskfta Padma Puriņa (7th century A.D), Swayambhū Rāmayana of Apabhramsa 1 1 Heroes of the Jaina legends-J., XII 2 21 JA, STV 1 12. * An Adnanced History of India, P 142 ·(28) (8th century AD), the Munisuvrata Kivya and Parānas did no less to preserve and popularise the story than the Brihmanic Purinas and vernaculat Rámiyunu of compamtively much later dates But in what the Jaina version differs from the Brihmaaic Rämāyaṇa, throws a very significant light on the position of Jainism. According to the Jaina version, Ravana and his Ral asas were highly cultured people belonging to the mce of Vidyżdharus and were great devotees of Juna Here unlike the Hindu cpics they are not depicted as hideous looking, coil natured, irreligious demons, Rahşasas Pificas or Asuras but certunly as antagonistc to the sacrificial cult of the vedic sages And it is why, as Dr Bhattacharya observed that 'Considenag these two accounts together some of the present day scholars vehemently urge that the vedic people denounced the Rakgasus because they were Jainas, and say that the descoptions of the Raksasas in Valmikis Ramayana clearly show that they could not be other than Jainas and that the author of the Ramiyapa presented them in hideous forms, simply out of religious bigotry F E Purgitor also asserts that The Jainas were treated as Asures and Dutyas (terms of hatred etc.) by the Hindus Rhode" says Edlins also supposes the Jainas to be descendents of Asuras and Rakşasas And C F Oldham is of opinion that 'Both Budhists and Jainas systems were dosely connected with the sun and the 1 Heroes of Jura Legends-Jwth, XIV 1 P Ancrcat ladio Hiftoral Tridlion, London 1922, p. 291 • Joseph Edkins Chinese Buddhism, London 1880 156-158 9 1 P ·( 27 ) serpeat, and they found their chief supporters amongst the Solar Tabes who had come but little under Brihmedical influence. The Puriņa version is that the Jainas odginated amongst the Asuras. The Jainas were in existence before Buddha. All the twenty fout Tirthankaras were ksatriyas and all but two were of the solar mce of Ikvāku 1 Now there is no question as to Rima's being of the Solar race of LLştāku. According to the Jaina tradition, he along with most of the members of his family was a follower of Jainism. Not only that but Rama Candra, his brother Laksmana and their enemy Rivana were three of the 63 prominent person- Ages (The Tn şaşpı Salika Puruşas) of the Jalna tradition wherein the Rabgasas and Vadaras of the Rāmāyaṇa have been descubed not as semi human, sub-humaa animal of demons but as highly civilized and cultured human beings of the Vidyadhara race," who were mostly devotees of the Jina. These mily non Aryan inhabitants of India are now generally termed as Drāvidians According to Pargitor, even "The Sūryavamosis or Solar race were the indigenous inhabitants of this country and were of Dravidian Stock And as will be presently shown the religion of these carly Dravidians was Jainism, The Yoga Vašiştha Ramayana, the authorship of which 19 ascribed by some to sage Vašiştha, the 1 The Sun and the Serpent, London 1905 p. 172 181 1 JS.B --YIV LP 17 23. Aocient Indian Histodal Tudubon p 295-296.

·(23) family priest of Rima Candon and by others to Vilmiki, mentions that 'Roma longed to become like a Jins" Even the Vālmīki Rāmāyape, which like the Mahi bharata was a prodact of the age of Bribmanuc revival and in the same mancr truely represents the highly prejudicial and communal spirit of the revivalists and which studiously avoided making any reference to Jainism or the Jaunas did slıp up in certain places For exemple, it mentions that King Dasaratha, the father of Rima had entertained the Scamanas,' which ac cording to Bhūşana s commentary, were the Digambara Jaina ascetics Thus there remuns no doubt that in the time af Röma Jainism existed and Lord Munisuvrta Natha," the 20th Tirthankara of the Jainas, who was a ponce of Rajagtha and a senior contempomry of Rime was 28 rcal a person as Rāma himself Diorcover, it was in the times of Munisuvratn that a hot discussion was held at the court of king Vasu Caidyopancam as to whether animals or vegetable products are to be sacrificed in the Vedic Yajáas King Vasu, however, give his verdict in favour of animal sacrifice and since then the homible practice commenced. 1 Yogu Vilista-Vaidgya Prebam Ch. 15 V 8, p. 33 In this ancient work there are steal otber references to Jainism uod its doctdoos (ia 3,3 49-50 ; 4 22, 30 od Pt. II, 6 173, 34). Ako sec Satfigths Darper, P 90. * Riminga Buktóda-XIV 12 Jalalsm by V K Mukerji Bhaguwia Pistoiath, p. 24 Prom Cartu, Padova Parint, Uttia Pudio, Munturatu Padoa etc.

·( 29 ) This story of Vasu is practically identical in both the Jaina and Bråbtranical traditions, which is a proof of its veraty Of the remaining Tirthankams, Rşabha, the first, Aptanitha, the second and Supātswa, the seventh also seem to find mentions in the Vedas 1 Then there is the curious story of King Venu who was originally a Hindu following the Vedas, but who became a Jauna monk at the instruction of a Jauna Muni, and therefore is called a sinner and his change of fath regarded as a degradation. She S C. Ghoshal, M.A., B.L., Puriņa Kávya Tirtha etc. says, "This is only natural as the work (le. Hindu Padma Purăņa) in which the story is related indicates the teachings which are not favourable to Jaunism, but from this story we aan infer that it might be a bistonical fact that Venu, a Hindu bing became a convert to Jainism. As far 23 I know, this fact has not been noticed by scholars who try to establish the antiquity of Jalousm' Now this story occurs in almost all the Brāhmanic Purines and the king Venu is stated in the Padma and Vamana Purinas to have been the sixth in descent from Brahmi, the progenitor of mankind, while in the Bhagawata the 11th, in the Garuda Purana 13th, and $ 1 The Rory occuos in the Ghibhiad, and is also hfated at in the Buddha Sutta Nipata. The Jaloa version is availabic la the Jaloa Harryuhsa Pasing, XVII p 263-272 See also JS.B XII, 1 p 13 1 RadbakılboadIodas Philosophy Vol. I P 287 "Julaism in Non-jain Literature) G Feb. 1918, p. 87 1 ·(30) in the Vişnu and rest of the other Puriņas, 9th in descent from Swayambhu Manu, the first mao and the son of Brhm., the Creator Vena 15 also sud to have preached Jainism to the Asuns. Mr Ghoshal says, “It is clear from all the Puriņas thet Venu was from the beginning opposed to animal sacrifice and to the Brahmins and that he became not only a herctic and anti Vedic, but even a Jaina 1 There are several other stories in the different Purants about the origin of Jainism.' But what is interesting about them 18 the fact that they invariably make some important personage belonging to their faith, first e convert to Jainism, under the influence of some or other of its teachers and then make this new convert preach hib acw faith. This clearly proves two things, first, that in the early Vedic penod conversions from the Brab maoc falth to Jainism were very common and secondly, that Jainism was already an established religion cren in the earliest times and was more popular amongst the Non-Aryan indigenous mces, alled by the Aryans as Asuras Daityas, Raksasas etc. Story of Beow JG Jaly 1918, p. 156. Ibid. • According to another gory occurring in the Rado Pudoa Jainism wus preached by Sukniarzı, tbe preceptor of the Asutt Another region ways that God Vianu with the help of Bahaspat, the preceptor of the gods, semt blu Atiy (delasloo) la the disguise of a Julma Mool to mislead the Daily The Bhigina uttributes the propagation of Junisto to Athat, the king of Kook Bet Kuteko who ru . derotee of Rabba. For other instrucces se Shoda Pusia (36-37 38 p. 154-161) Vhpa Pudica (Pt II, Ch. 17 18) Siva Pudina (Pt. 5 Ch 4 5) etc.

·(31) And since, as Macdonnel says, "The Hindu Puripas contain much that 18 old, and do not always borrow from Mahabharata and Manu, but deove ioformation from the Vedas themselves and from some older collections”," the significance of these stories, particularly of the story of Venu which 13 related by all the Puriņas, cannot be over-estimated It clearly takes bach the antiquity of Janism to about the very beginning of the Brabmanic creation, or rather to a period prior to the ongin of Brihmanism itself Sull there are some scholars who owing mostly to deeprooted prejudices and other sentimental reasons, persist in believing and asserting that Jainism is an offshoot of Brahmanism or that the Jainas are merely Hindu digsenters like the Buddhists, even though their religion is quite independent of and much older than the latter. As would be clear from what was already been said, there are absolutely no grounds for holding such 20 opinion There are 10numerable references in the Brühmadic literature from the Vedas down to the 1 & A. A Macdonoel- A Hiftory of Santot Literature, p 299 In fact according to the Juna tondition the Brihmapas came lato being much later. The ongimal Varma wus that of the ka toyu alone Even according to the Babmanic Purlpas themselves ie. Våga 88 5-7 Viimu 4 2,2 und Behmanda 3, 63 5-7) the progeay of Rathitutzthe fifth in descent from Mobbig who had turned Valfyn and was a grandson of Alam, beame the first Bebmanus and were alled Anglouses, and it would be interetung to note that the Munda Lopanind of mgo Anginus shows accord log to De. Hertell, uamitalable sigou of Jaloa lafluence (Iado Innan Studies etc. Vol nih.

·(32) Parinas and other medieval literature, to the Jainas, their religion, its Tirthashams and cyen their doctrines sometimes adiculing and denouncing them, and sometimes praising and applauding them," while 1 Word Arhan is often mentioned in the Rk uod other Valas (see Mai Muller's edition 1854 vol. II, p. 579). The Jaina escola are referred to therein u Vladgirdled Lc. oude (sco Weberod Ant. XXX, 1901). For other releveat Vedic hymos set, Veda Puridid Gaathod mert Juins Dharma kt Antwu "Vlrodha Audi bire 'Satyirtha Darpapa The Sampus of the Vedas who wert antagonists to apłmal sacrifice in the Yajous, the Vrityrs, the Mahi Vaty (Lc. Rpebbe), thel Prajaped Pracerbia ate all refer to Julman. Many of the Upantsbads esp. the Chhiadogra Lod Mandala, the latter asing many Juins techolaal term. Its duscuulons are also quite akla to Jainbm, its author Angira was formerly a Jalos Muni (rec Dr Johannes Hertell) Mababbinam (Saati Purvu, Mokp Dharma ch. 238 v 6 Audum Parri ch. 14 v 18, ch. 149 p. 41 50 80). Rimiyaga (Bulkioda 14 22), Yoga Vilha (15 8) Hanuman Napaka, pratically all the Parinas and most of the other religious and crea secalar workFor tho olmilarity between the Brehm-Vidy -Vidins of the Upanipads kod the Jaims kec (THQ-III, p. 307 15-article of Umesh Chandan Bhattacharya) Abuse of Junism in Noo-Jala literature-JG May 1917 The author say, "What are geocally attacked la Junism 100 not the truc priudples of this religion, bat merely some ourward forma or cuſtoms which are supposed by thcsc antagonists to be esscatials of Jalolom From these old sod well-Loowa philosophtal vorks down to insignificant bulo und dams parges migbt be collected which purport to adicule Jalois. The language : gart, auftis, filthy ar evca abeccoc according to the utitude and tutte of the weiter. The criackors of Juaisn is geoenlly wrong and misguided" (Also see JG Jan. 1918 p. 45) lo krenal Valle hymes, some of the Rings Yoga Villytta, Bharthat's Satibus etc $ P 144 ·(33) to very often misunderstanding and musinterpreting them.' In certain places devotion to Jina of particular Titthankaras, cven to Jain ascetics, 19 minked much higher than all the religious observances enjoined by the Srutis and Smitis' And if there are to be found stones to the effect that Jainism was propa gated by some or other follower of the Vedas who had dissented from his parent creed there are similar Stones, equally old, in the Javna traditon that it was Madchi, the grandson of Lord Rşabha, who shrinking from the austere creed of the Jina, preached a false doctrine from which later on developed the 363 Páşandas like the Vedic and such other faiths which were in contravention of the nonviolent creed of the Jina. In fact, according to the Jaina tradiuon, it was in the times of the 10th Tirthankara Sitala Natha that Brahmanism made its first appearance and in the times of the 20th Tirthankara the bloody sacrifices got their first impetus under royal patronage Even a reputed vedic scholar Prof v P Vadyar says, 'According to the Jaina scaptures, Marchi, the The Jum doctrine mostle critised by the Brahmanic philosopheos is the Syidwide Eminent scholars like Bidardy na (Vedinta Sata) and Sadbudidirya tred their best to criticise it. But us Dr G N Jha once observed cven Sankan could not had did not underttand it properly Swami Daeranda. Satyintha Pakisha (Ch 12), Hopkla : Religions of India ut some treat csumples of ruch wrong and misguided auctims of Jainism. 1 Viipu Pedia (3 341 p. 457) Slunda Puma ( 102 103) Sive Partida, Naga Pirlos, Alamu code, Bhiga watu Pudipa (7 11 8-9) etc. See also Hindu Sastras Pt. VIII, p. 213-222) kod Molla Durga Paldiska by Todar Diell, p 207 211 1 ·grandson of Rşabha Deva was e materialist Because the Vedas represent the same materialisac spint, it was certainly due to him that they (the Rgveda etc.) came to be popular. Consequently there are several hymns to be found in the Vedas and Puriņas, in the memory of sage Alarchi and there are mentions of the Javna Tirthadkarz at many places Hence there is no reason why we should not accept the existence of Jainism in the Vedic age" : In fact, there is whatsoever no tangiblc evidence to show that Jainism branched off from the Vedic religion or from any of its later developments, at such and such ums, nor there is any marked similarity between the fundamental doctrines and essential features of the two systems, which might favour that possibility Jainism with its perfectly non violent creed, souristic belief, subtle and peculier karma theory, its rejection of a creator and the creation theory and the like, is not only quite an opginal system but 18 also absolutely independent of all other systems. In its ongin, it 18 not only non Aryan and pre Aryan, in the sense that these terms are now generally understood, but it is also pamitive and absolutely indigenous Barrister C. R. Jain, successfully refuting the Hindu-dissenter thcory, concludes . Thus Jainism, the creed of the holy Tirthadkaras, far from being a daughter or rebellious Child of Hinduism, 18 actually the basis of that undoubtedly anacat creed, and that if there was any borrowing it was more the otherway round." oltha, 1 His opinion about Junum, p. 27-ree Bhagwo Pidu p 22. Also wc-tne-maya-Jagat. 1 Practical Pub-App. p. 194 ·( 88 ) Prof Jacobi says, 'In conclusion, let me essert my conviction that Jalaism 18 an original system, quite diftinct and independent from all others, and that, therefore, it is of great importance for the study of philosophical thought and religious life in India" 1 andent And discussing the place of Jainism in the system of Indian philosophy, M.M. Dr Ganga Nath Tha concludes, “The Jaina philosophy no doubt, holds certain principles in common with Buddhism, Vedanta, Sankhya, Nyaya and Vašepika systems, but this does not disprove its independent origin and free developmcot. If it has some similarties with the other Indian systems, it has its own peculanties and marked differences as well” . Prof G Satya Narayan Muru also observes, "Some of its doctrines are peculiar to itself and leave a Stamp of individualism on the Jaina creed' and Dr Guerinot, that 'Jainism is very oogiaal, independent and systematic doctrine Prof Chinta Haran Chakravarti “Though it 18 not possible at this stage of our knowledge to determine the comparative antiquity of Jauna and Brahmanic things, the realistc and rationalistic tone in the former does not fail to attract notice of even a casual observer" 1 1 The Metaphysics and Ethics of the Jains-JA, X, 1 40 Jaia Gazette, 1921 P 146. Jaia Goretts, 1916 73. • Bibbographia Julaic-Introd. Jules and Hiodor-Juin Gazette, Apal 47 P 61 ·( 80 ) Another scholar says, 'We may make bold to say that Jainism, the religion of Abuisă (non' injury) a probably as old as the Vedic religion, if not older There is no doubt that the religion of Ahimsā was us old as the Vedas themselves 1 16 Yet another eminent thinker observes 'Besides there being numerous references to Jaunism in the Vedas and Purinas, another, surple fact shows that Jana philosophy is as old as Hindu philosophy It feature of the carly epoch of the development of metaphysics that the category of quality is not defined. For instance, in Vediata Brahma is not said to possess felstence, intellect and joy (Sat, Chit, Ananda) as qualities of his nature, but he is existence, he is intellect, he 18 joy itself (Sacadananda) Similar is the case in the Jana metaphysics It treats medit and dement (Dharma and Adharma) as substratum rather than as qualities sus fubstances with which the soul comes into contact. Yet another fact is its hero-worship the worship as daty of perfected mortals And such worship is chancteristic of all primitive religions Lastly there is its animistic belief again a pamitive 1 . notion In fact, as Dr Edward Thomas speakiog about the simplicity and hence higher antiquity of Jainism, remarks, "The more simpic faith penic must be primaniy Cultunl Hedtage of India, Yoh 1–Sd Ram Krbhot Centenary Díemorial, Yol p. 185-188 : Codyles Heroes and Herd-wonldp Jain Gazette, 1906 .

·( 37 ) accepted as the predecessor of the more complicated." And "What more simple" asks Major Gen. Forlong 'man there be than Jainism, be it in worship in ftuals or in morals' . Reviewing the whole situation, Prof M. S Ramaswami Ayengar may be quoted, who says, “For a scientific student of eatly Indian History, the history of the Jainas begins from the time of Mahāyim who is supposed to be the founder of Jaldigm. This conception regarding the origin of the faith has unfortunately led scholars to believe that Jaina tradition and literature are unreliable and useless for reconstruction of history The less well informed amongst then went so far as to say that Jainism was an offshoot of Budhism, simply because certain details in the lives of Mahāvim and the Buddha are comadental. Nor was Dr Hoernle, perhaps the most well meaning amongst the waters on the subject, any nearer the truth when he said that neither of the sects could lay claim to opginality regarding their moral code, but that the Brahman asceuc was that model from which they borrowed many important practices and institutions (Vide Hoemle & Presidential Address CAS 1898) With, however, our present knowledge of the Jainas and their sacred literature, it is not difficult to prove that Jainism far from being an offshoot of Buddhism or Brahmanı sax des one of the sarliest hopte religions of India The ample devotion of the Jainas and their homely prayer, without the intervention of a Brāhmapa 1 Early fafth of Asoby, po 5-6. Short Stodies in the Sun of comp Religion 1 ·may prove not merely their high antiquity but what is more important, the independent nature of their cristence" ? And according to FV Thomas, Jardism on the other band (l.e. unlike Buddhism etc.) tras preserved down to the present time, its integrity es a separate world in the midst of Hinduism" To quote a few of the legal authondies, TN Sheshagini Ayer MLA, a judge, Madras High Court, says, “I have no desire to date the Jaina religion at 1 period subsequent to the Vedas, it might be simul taneous with them. Jainas are not the Hindu dissenter I can fully bear out the statement that all Joints are not Vaśyas They are of all castes and grades' The Hon'ble Me. Justice Coomar Sinai Shasts, Chief Judgs, Aladras High Court, observed "Were the matter res-integm, I would be inclined to hold that modern research has shown that Jaidas are not Hindu dissenters, but that Jainism has an oogia and history long anterior to the Softies and commcotaties which are the recognised authorities on Hindu Law od Urage. In fact, Mahāvira, the last of the Jaina Tir thankaras, was a contemporary of Buddha, and died about 527 B C The Jain religion refers to a number of previous Tirtharkaras, and there can be little doubt that Jainism as a distinct religioo ves flourishing several centuries before Christ. In fact, Jainism rejects the The Juins in the Decaro-Jala Gazette XVI, p. 212 and S.I.), PL. I. • Legacy of ladh, p. 212 Jua Gerette, Jose 1922, P 145 1 ·( 89 ) authooty of the Vedas which form the bedrock of Hinduism and denies the efficacy of various ceremonies which Hindas consider essential" 1 the per And Mr Justice Rangnekar of the Bombay High Court remarks, "It is true the Javnas reject the scriptural character of the Vedas and repudiate the Brahmanical doctrines relating to obsequial ceremonies formance of Srāddhas and the offering of oblations for the salvation of the soul of the deceased Amongst them there is no belief that a son by birth of adoption confers spiritual benefit on the father They also differ from the Brāhmanucal Hindus in their conduct towards the dead, omituing all obsequies after thic corpse is buot or burried Now it is true, as later historical rescarches have shown that Jaipism prevailed in this country long before Bribmanism came into existence or converted into Hindusm It 16 also true that owing to their long associadon with the Hindus, who formed the majority in the country, the Jainas have adopted many of the customs and even ceremonies Stactly observed by the Hindus and pertaining to Brāhmanical religion Lastly Pt Jawahar Lal Nebiu, the first premier of independent India, asserts that "Jainism and Buddhism were definitely not Hinduism nor even Vediasm, still they were bom in India and were an inseparable part of Indian life, culture and philosophical thought. The Jaſoism or Buddhism of India is a cent per cent product AIR. 1927 Nadas 228. • A.R., 1939 Bombay 377 ·(40) of Indian thought and civilization, yet donc of them is Hindu. Hence it is misleading to all Indian culture by the name of Hindlı culture" 1 It would, therefore, seem quite smage that there still art people, and amongst them some scholars of Tepute, who are still sceptical about the anaquity and ladependent chancter of Jainism As Prof S Sokaatha Sastri says, "It has become customery to take grated the statements of certain bistoaans that Jainism like Buddhism represents a reacuon to the sacrificial cult of Vedic Aryans and in the case of Jalnısı many scholas are reluctant to take back the history of the futh before Parśwn in about the 9th century BC'' But 19 Dc Jacobi observes, 'There is nothing to prove that PårŚwe was the founder of Jalousm. Jainu tradition is unanimous in making Rşabha, the first Tirthankurs, as its founder There may be something hustoncal in the tradition which makes him the first Tirthaikana DE A N Upadhys, M.A., D Litt. says, “To take a prctical view the Jaina Tiithaakaras Uke Rpubbadeva, Neminátha, Parfvaathe, Mahavira etc. have been some of the greatest mystics of the world It would be interesting to note that the details about Rgabhadema 1 Discovery of India. PL Nehra, bowcret, quito misakco in bolding the long tefected view about the origin of Juinbuto and In unserting that it was founded by Mahirla la the 6th ccatury В С. The Origioal Home of Junko-J.A, XY 2 p 58. Iod. Lot IX, p. 163.

·given in Bbågawata practically and fundamentally agree with those recorded by Jasna tradition" 1 And Prof R. D Ranads, giving details of Rşabbedeva s mystical life, oghtly designates this first Tirthadkara of the Jainas, as "Yet a mystic of different kind whose utter carelessness of his body is the sapreme mark of his God realization" Dr S C Vidya Bhushan - Jainism reaches back to the beginning of the creation itself I have no doubt in asserting that Jauna philosophy 18 much anterior to Vedānta and other systems' Dt N N Basu—“Probably Rşabhadeva was the first to discover the art of wating He seems to have invented the Brāhmi script for the propagation of Brahma Vidyl, and that is why he came to be known as the 8th Avatārā He was bom to Maradevi, the queen of the Indian king Nibhirdja and is mentioned in the Bhagawata 25 the 8th of the 22 Avaticas Dr Sir Radhakashaan also affirms that “The Bhigawata Purina cadorses the view that Rşabha was the founder of Jainism There is evidence to show that so far bach as the first century BC. there were people who were worshupping Rşabhadeva, the first Tirthanbara There is no doubt that Jalousm prevailed before Vardhamina ParŚwanitha. The even or Purimitom Pokala (R.JS Bombay 1937)Intro R 39 Mykism in Mabidubtrs, p 9 la in Address See Satyartha Darpups, p. 97 Hindi Viwakoki, VoL I R 64 sad Vol. II, p. 444 4 ·1 (43) Yajurveda mentions the names of three Tirthadkanus-- Rşabha, Ajitenátha and Anstincmi' From the Rgvedic hymns their oldest commentator Kätyiyang in his Sarvinol ramaņuks, Sadguru Sibya in hus Vedirthe Dipika, Säynna in bis Bhişya-alll admit the term Rzabhe to be a personal name, but they do not specify the identity of the person named." Dr Sir Radhakrishnan, however, believes that the Vedic references clearly mean the particular Jains TirthanLara' Anyway it is quite obvious that by the name mentioned in the hymns is meant 2 great man of the name of Rşabha. And so long as there is no indi ation of any other great men of the same name, how can it be said that the great man referred to is not Lord Rşabha, the Jaina Tirthadkare. Another reputed Vedic scholar, Swami VP Vadiyar Vederatna also cleady expresses his opioion that the person referred to is none else but Lord R$abhadeve, the Jaina Tirtbeskene.* 1 Indian Philosophy VOL I, p. 287 (Fire Edition) Sarvinuknmuniki (London), p. 164 La thus connection, Mc Kamta Prusad (in Who was the founder of Jalalım-J A=I2 p 21) remarks *It sccons ether they had Do koowledge ot him or they did bot want to disclose it ofring to religious animosity which indeed made moy altentions and addidoos in the Vedas" (as Pergitor also obeerves lo AIHT p. 11, und Asur ladia, Latrod. p. IV) Iodien Philosophy R 287-especially the Yefurveda Julia Petha Padartaka, m, 3 p. 106 ·(43) 3 Several authentic dictionaries of Samoskyte and Hindi also give as meaning of word Rşabhe, the first Jaina Tirthzokara of that name.' The Yajurveda, Samaveda and other branches of the Vedic literature also make a mention of his name." Morcover the commentators of the Vedas themselves insist that the vedic traditions should be elucidated with the help of the traditional accounts given in the Purinas And we know that the Account of Rşabhadeva as given in the Jaina Purīnas Lc. the Adipurana, the Haovamsa Purīņa (Ch. VIII 55-104) etc. is quite similar to that available in most of the Brāhmanic Purīnas P Jwala Prasad Misras the commentator of the Bhagawata definitely asserts that "Lord Rşabha, the Avatāra, ves the son of Nábhi and Sudevi and the grandson of Lord Agnindhra 1 Sabda helpodruma, Sabdártha Cintamani, Padma Candra Kots, Hindi Viswa Kosba, Hindi Sabdasågan (Kiti NP Sabhi), Hindi hiba (Bbaikana series, Dieerut). • Roveda (10 12, 166 8 8 24 etc), Yajurveda (9 25 25 19 etc.) Samveda (1 1, 103) cod commentarier. Pt. Todar Mul (18th century) gives several other references from the Vedas etc. which are not found in the PargttormAsar Iodia, Introd P fy + Miclapdeya Pudins (ch. 50 p. 150), Karma p. (ch. 41 p. 61), Agni Puckna (ch. 10 p 62) Váyu Pusina (Pt. I, ch 33 p51) Bohmiddla Purica (Pt. I, Aaupung pada ch. 14 p. 24) Vadba P (ch. 74 p. 49) Lidya P (ch. 47 68), Visou P (Pt. II, cb. I. p. 77), Sanda P (ch. 37 p 148 of the bauman khand of Alaheimara khunda) Nindigt ? (Avuita wargans, 54), Bhage. na Padoa (5-5-28, 5-5-3 5-5-32) Garuda P (ch. 1 p. 1) Sina Purina (ca. 4 p. 241) alto kc Kelgina Santnb No. XII, 1p 274 present editiom. 1 ·(the grandson of Manu, the son of Brahmı) that he practised yoga, mis paid homage to by the great wages and that he propagated Jainism'? In fact this agreement between the different tradi toos about Rabha being the founder of Jainism, 15 80 singular and striking that its validity cannot be doubted, for as Prof Stevenson icmached, "It 18 % seldom that Japas and Brahimanas agres, that I do not see how we can refuse them credit in this instinct, where they do 80 1 10M- Thus to conclude, in the words of Barrister Champat Rai, "Hinduism itself has always admitted and acver disputed the antiquity of Jainism and of its founder Roabhadevi whom the Hindos regard as an mation of Vippu. He is mentioned in the Purinas which place his histopaty beyond question, giving the name of his mother Marudovi and of his son Bhantı after whom India came to be called Bhimtawapa la the past. According to the Bhigewata Parina Rua bhadove was the ninth incumnation of Visnu end preceded the Vámada (Dwarf) Rims, Kispa etc. 1 Bhigawan (Hindi Edition), 2, 7 9 10. * Old famous Bodhle vorbes like Dhamımpada, San Sin, Nyiy Bindu also meation Rabba a the fict Jalos Tirthanan Breu la the Avedan Lungongs, the words "Arbata od Rabha ire found. The latter, occording to the Arena dictiomry man i ma, i hero, or a bull, which are lo egreement with the Juics meaning of the word, bull being the dialoctivo symbol of Robbe Mr. Govind Pul proves the Arosao use of the word to be very noclent-(wee LH.Q-II, p. 473-475). • Kapasit-Introd. XVI.

·( 48 ) who are also regarded as Avatārzs Now since the Vamana Avatára, the fifteenth in the order of enumeraton, is expressly referred to in the Rgveda, it follows that it must have pronty in point of time to the composition of the hymn that refers to it, and in as much as Rpabhadeva cven preceded the Vāmenivatārz, he must have flourished still carlier ? Swimi Karma nanda also, from his deep and comparative study of the Vedic literature, successfully proved that Rşabha was the first promulgator of religion on Even the epigraphical evidence reaching back to scveral centuries before Christ, amply supports this View Now this Rşabhadeva was the progenitor of the Ikepala race, the noblest and most anacat race of Indian Ksatriyas from which later on branched off the Solar and the Lunar families (the Sürya and Candra Vargas) Rsabha himself belonged to the most primitive and indigenous race of India—the earth 3 1 Pactal Patin, and Lord Rubhadeva, the founder of Jainism Dharma K. Adi Paratika See Juine ftups and other Antiquitias of Mathury, and JBORS-I-465-67 Reabha was the first to discover the ufc of Ikya (mugur canc) and hence we called Iksika-(see Adi Pudipa, p. 77 78 16, 34 and Hadrutta Pudio 13-32, of the Juinas) The fact is also referred to in the agreda (10 60 4) and a number of Hindu Pudpas Accordlog to which the first an, son of Brahms the creator was Mana und bu pace was alled Minan. He had toasons bot four had their progeates The eldest son of Mana wus Ikytiha whose progerty was later on called the Solar Dicc (see also Bhiatin Sartis Kftp. 12, Pargitor--AIHT Bhiratiya Itihan Ki Ropa Rekhi. p. 124 Bhirat ki Adi Simrit etc.)

·Minares His father and several other prominent predecessor, as well as he bumself were alled Mama The other tubes which ibegan to appear in India from hus times onwards were the Rkpa, Yaks, Nigh Phanı, Gandharys, Kinders, Vinera etc. termed under the common name of Vidyadhapus being prominently stalled in various kinds of arts, crefts, engineering and such other scientific enterprises Modern scholars generally like to call these latter people by the geocac term Drividira. Rşabhe preached his Dharma to both the Didoaras and Vidyadbarns alike His 800 Bharata was the first emperor of India and after his name the country came to be known as Bhirtewark and his progeny 25 the Bharatus Pror to that this land was known as Adjanabha or Himne varsa Ayodhya,' the first Indian city was the birth place of Rşabha and the seat of Bharate govemment. Gejapur (later on known as Hastinägpur) und few other cues and States soon came into being There are, however, some scholars who still like to believe that it was the Puruvamosi Sarvedamag alias Bharata of Hasinaigzpure, the son of Daşyanti aad Sakuntal (of Kalidas fase) who was responsible for the country betag samed as such But there is ample evidence to show that even long before the birth of this son of Sakuntala, nay cven before Pury, the father of his proe, migrated to India, this country wu alled Bhinatawropa god its 1 Amana Aura Bhian and Blad ti Adi Samdig IN L Deye Beog Dk of Anc loc, pt I, Calcutta, 1899 ·1 ( 17 ) naaves Bharstas Not only the Jaina traditions but almost all the Brahmanic Purinas testify to the fact that it was the Bharata, son Rşabhs, the son of Nablu after wbom the country was named Bhirata. References to this fact are also available in the Vedas and other branches of the vedic literature Prof I C. Vidyaladhira says "We are tempted to think that our country was named Bhārata warga after this Bharata (the son of Sakuntali and Duşyanta) but this naming is attributed to another much more callier kiag Bharata, the son of Rşabha, who is athes a legendry figure or some prehistoric person In another place be says, 'The first of these (Jana Tirthankatas) was Rşabhadeva after whose son Bharata's name thus country came be known as Bhārata warşa There thus remains no reason to doubt the truth of this tmdiaon and the historcity of Emperor Bharata, the son of Lord Rşabha, who was the first Cakravartin of the Jauna trdidoom the first Indian king who was 2 universal conquefor ead world porentate, particularly when his existence well corroborated by the different traditions $ to 18 As a matter of fact, the Hindu history of India is generally made to begin from the advent of the Aryans into this country just as the Brush or European history of India used to begin from Alexander's invasion. And So every event and person paor to or outside the pale 1 See p. 43 Note 4 and the Marbodega Brabma Purica issue of hulyapa XXI, 1 p. 251 46 Note 1 BIR.-P. 146-343 Scep .

·( 48 ) of the Vedic religion and culture is regarded unhistoacal or at best prehistodc. The Rgveda is the first and carliest of the Vedas and is supposed to be the oldest book in the world's library It is believed by the majonty of scholers, both eastern and western, to have been composed in the form of isolated hymas ranging over a long period sometimes between 4500 BC and 2500 or 1500 BC The advent of the Vedic Arya's through the Northwest Fronders of India is also dated to about 3500 to 2500 BC? Lord Rpabha and his son Bharata, the great cmperor are obviously much anterior to these times Prof S Sakantha Sastri takes back the antiquity of Jerna tradition to at least 20 000 B C and asserts that the orginal home of Jainism was certainly some where in Bhimtawanpa although at the same time he is inclined to believe it to be a phase of the indigenous Aryan culture before the commencement of the sacrificial cult of the Vedas The epoch making discovery of the prchistoac Indus Valley avilization of Mohanjodaro eod Harreppa further sheds a new and sigtufichat light on the ant quity of Jainism Sir Jobn Manahal empbatically 2sserts that, 'n comparison of the Indus and Vedic cultures shows incontestably that they were unrelated The vedic religion is normally suconic At Mohanjodaro and Harrappa iconism is everywhere apparent In the houses of Mohanjodaro the firepit is conspicuously 1 Tilak(Arcule Home of the Aryzos und Orian) Jacobi, Wioternitz, blur Mulles, Blajumdar Rangachary etc etc. The Odgloal Home of JulaismJA, XV 2. p. 5L ·one (49) Lacking' At Mohenjodaro there have been discovered many nude figures which "depict personages who arc no other than Yogis" And nudity has boen of the charactenstics of the Jaina Stamanas Lord Rşabha himself went nude and his images are represented as such. Even in the Rh- Sambutā, there is a mention of the 'wiad gudled Bachhanters --Munayah Vătavasandh" who according to Dr A Weber sectn to be none else but Jaina ascetics who "also appear to be referred to in the well known accounts of the Indian Gymnosophists of the time of Aleunder the Great' Now about these nude yogic figures of Mohenjodaro it has been said that "These statutes clearly indicate that the people of the Indus Valley in the Chalcolithic period not only practised yoga but worshipped the images of the yogis And R B Prof Rama Prasad Chanda says “Not only the seated deities engraved on some of the Indus seals are in yoga posture and bear witness to the prevalence of yoga in the Indus Valley in that remote ags, the standing deities on the reals also show Kayotsarga postute of Yoga Forther that 'The Kayotsarga posture is peculiarly Jaina. It 18 a posture not of sitting but of standing In the Adı Putīņa, Book XVIII, Keyotsarga posture is described dobenjodaro, rol. I, p. 110-111 Ibid p 33-34 Nodity of Jun Salats Drgadbantra und Digambun Llani. • History of Religions In Loda-IA-XX, July 1901 Survival of the Pre-historic Civilization of the ladur Valles-Memoir-ASI. 1 ·1 (00) 10 connection with the penances of Rsable or Vp sabha. A standing image of Jaina Rjabha in Kágot sarga posture on a slab showing four such images, assignable to the 2nd century AD n the Carzon Museum of Archaeology Mathuta 15 reproduced in figure 12. Among the Egyptian sculptures of the time of the arly dynasties there are standing statutos with arms, hanging on two sides. But though these carly Egyptian statutes and the archaic Greek Kourot show nearly the same poss, they lack the feeling of abandon that characteuses the standing figures on the Indus scals and images of J1025 in the Kiyotsarga posture. The name Roabha means 'bull and the ball 18 the emblem of Jana Rşabba Prof. Pra Nath Vidyalankara days. The names and symbols on plates annexed would appeer to disclose a connection between the old religious cults of Hindus and Jalous with those of the Indus people. It may also be noted that the incorption on the Indos scal no 449 reads according to my decipherment, Jinestran or Juacsa (J1o 1-1-sarab) He 18 also of opinion that the Indus people worshipped such Tantac delties as Sa, Hri, Kım etc, which inadentally are important female daties of the Jaina pantheon. Further he says Siodh Fire Thooned Years Ago Modern Review Aug. 1932, p. 155-160. According to Prof Ramade (Mytticism in Mabarabtr p. 9) Rpbbadera rus millc whose utter carelessbeu of his body is the supreme mark of his God-realization Also see my utide The Jains mykiss of Modxval Times nad that of H. C Modi (in Acekleta I p. 536-543) which prove Ruable to be the originator of the Yogamirga in India.

·1 ( 51 ) "It 18 interesting to note that the Puranas and the Jaina religious books both assiga hugh places to these gods. (of the Indus people)' There are numerous other evidences of the presence of Jainism in the Indus Valley in that remote" age, such as figures of hooded saints which could be the representations of the seventh Tuthankara Supācśwa" and so on "The Indus avilization of C.3000-2500 В С. says Prof S Sahantha Sastri,' with its cult of nudity and yoga, the worship of the ball and other symbols has resemblances to Jainism, and, therefore, the Indus civilization is supposed to be non Aryan of of non vedic Aryan ongin because Jaluism believed to have a non Aryan or at least, pre-Vedic Aryan ongin Although, ia the words of Prof Humayun Kabir "There have been scholars who doubt whether Mohen. jodaro represents pre Aryan culture at all They believe that India was the odgoal home of the Aryabs and 1 Ind. Hist. Quarterly VII-supplement p. 18 • Mobcojocaro Antiquities and Jainism A XIV 1 p. 17 Sapidea who is also mentioned in the Vedas 15 rcptcreated us booded with Niges, and his symbol is Spalla, about which Sd Harit Krlshoe Deb (in the Swasila and the Online- JPASB, XII, 1921 p 231 244) *ys, "The Swedila hus long been 1 favourite emblem with the Jainas whox tradlions represent it having been the special sign of Supsfwanitha Tirthauben who is said to have flourished considerably anterior to the period. of Maldvins (died 528 BC)" It would be interesting to note that smala was much in the fa Mohenjodaro itself even the roads und greets were designed on the iwadiba pattern. JA XV 258 ·(62) Nobenjodaro marks only 20 early stage in the develop ment of Aryan culture' Still the general tendency of the scholars has been in favour of the theory that the Indus people were of DNvidian stock, Rev Father Dr. Hepas 15 cmphatically of the opinion that the Mohan jodato people were Drividian, that the language of the Mohenjodato inscriptions was a purely Drividia language and that their culture, religion etc. was also Dravidian According to him Nandur the land of the Ciab' (the constellation crab of the zodiac) Ws the anaent name of Mohenjodaro He believes that the Nandur sapt was man 8 first attempt at writing aod that the Nandur or Mohenjodaro avilization was arlier than that of predynastic Egypt and was probably man s carliest civilization. The stage of this avili zation is sud to be Chalco-lithic (copper stone), iran yet being koown" According to Sir John Marshall this avilization "mast have had a long antacedent history on the soil of India, taking as back to an age that can only be dimly surmised, and that it must have been linked with the then adfting sister or mother dvilizacon of central upper India (ic. Ayodhya Hastin pum region) Prof Childe wrote, not 1 1 Our Herlaage (Bombay) p. 12 The Crab was the special symbol of Purpedantı, the 9th Jan Tirthadkan. 'Different Interpretadons of the Prehldode Indus Valley culture of 3000 B.C. - D B R Chatterji, Ph.D., D.Liting Priscipal, Meerut College, M C Magtune, 1936 * Blobenjodaro and the lodos dvilonation (1931), Yol I A 106 ·( 03 ) 'India confronts Egypt and Babylonia by the third millenium with a thoroughly individual and independept avilization of her own, technically the peer of the rest. And plainly it 18 deeply rooted in the Indian 801l. It has endured, it is already speafically Indian and forms the basis of modern Indian culture." 1 Thus this most ancient yet highly developed avilization of the lodus people, which 18 ascribed by eminent archicologists and antiquarians to the Davidian people" who, according to Rislay, "are the earliest inbabitants of India of whom we have any knowledge show emple proof of these people being of Jada persuation long before the birth of the Vedic religion or even the beginning of the Asyan avili zatjoo. These anacnt Jalpas are called Vrityas or Vppalas in the early Brahmenic Literature. They with their well built aties (Puras) and non violent, non-sacaficial cult were the indigenous avals and chemics whom the first Aryans had to encounter for 1 New Light on the mott ancient East (1934). Sir John Marshall, Father Dc Hous, Rakbal Dus Baner) FW Thomas, Dr. R. K. Mukerji, Prof. H. Kabir etc. Dc. G R Hunter and the eminent Assynologia Prof Langdon ve of opinion that Bahmi is the local descendent of this pre bisonc alphabet of the lodus Valley And from the Jaina tadiuon we know that Rabba wu the furt to discover the art of writing and that be mmed the fut scupt be inveated after the mame of his daughter Bohmi. Census of India Report (1901), vol. I, P. I, P 508. Prof. A. Chakant, MA IE.S.--Yesterday and Today Chapter on Glimpse of Ancreat Indis, p 59-71 and Jalan Guzette XXI, P 6 also see bloder Review 1929 p. 499 .

·(88) 5 in these days undecessary heat is generated when the ase such phouses as Deividian Civilization and the like, and my own belief is that Jainism was the religioa of the Davidian people who were the pre Arynn inhabt tants of ladia. The Aryans came with their own Ideas based upon atualism and anumral sacrifice, and the prominence given to the revival in the time of Lord Madivin is only an indication of that fecluag of revolt which came amongst the vast messes of Jainas in this country agunst this new cult and the practices which were the southesis of the principles that the Jainas believed lo'' The oldest mystic symbols of India, like the switiki, Todanda (or Taśūla representing To Ratna), Dharon Calma (wheel of law and the time wheel) the Nandya varto and Vardhamloakya (or the Nandipada) the tree, the ftipa, the crescent, lotus animals like bull elephant, lon, crab scrpeat, and several others are found to have commonly used by the Jaunas from the carliest times even before they were adopted by Brahmanism and Buddhist, and also before icoa maklag became a fashion And there have been discovered certain prehistoric paintings in some Neolithic cares tens of thousands years old, such as at Singapur 19 Rasgarh state which bear vamistakablc tuces of Jaina inflacnce in these Even the religious ideas of Paleolithic and Neolithic mea in India, whatever Ittic is known of them, bear close resemblance to the cardinal features of Juine philosophy, je animism Ilfe after 1 Juló Gazette, Jane 1943, p 83-85. * Pre-historc Jalos Peloting JA, X, 2 od XI, 1 also see Pre hlaorle India by P C More pomitye times ·( 69 1 1 1 death, aistence and eternal nature of soul, the psychic phcoomenon of cause and cffect resembling the Jaina doctrine of Karma, and so on There 18 also suffi cient evidence to show that there had always been non violent Ahimsite people depending solely on vegetable diet, side by side with meat-eating violent natures The religion of very ancient predynastic Egypt, supposed to be lacs of years old also appears to be quite akin to Jainism In fact, in the words of Forong 'It is impossible to find the beginning of Jainism' According to the Jajnas themselves their religion 18 etcmal it existed cven before Rşabha, and cyen the date of Rşabba that they give 18 beyond computation. Bat to come back to the hard facts of scientific history, according to the geologists anthropo-geographers and other pre historicans, the last of the primeval ice age ended about aght to ten thousand years before Christ, and with it the Postglacial' epoch commenced This is also the time assigned to the closing period of the Neolithic age (the new stone age) of the Quartenary cpoch. It was also near about this time that the so called Aryan people are said to have begun moving out of their Arctic home In India * Rangacharya-History of Pre-Musalman India, vol 1, and Navu Jivan Gand 1 number, Od 2, 1949 S P Ros Some Aspects of food quction for man JG April, 1911 Compare Juolam with the religion of Ancient Egypt u described by Dr. Robert Churchwell la his "The origin and Evo lution of Religion (London), 1924 Tlak-Arctic Home of the Aryzas also works of Mith Rangichargı etc. 1 1 1 .

·cult or Jaloedharma, by the Vedic people as Vritta religion or Ahinsidharma, in the time of the Uparat sads as Achata Dharma or Atmadharms, in Buddhas times as Nigamgha Dharms, in the Indo-Grock and Indo-scythian periods as Sramana Dharma, in the socalled Hindu period as Jain. Dharma, Syadavada Mats or Anckänta Mata, in the days of Bhakti movement especially in the Deocen as Bhavya Dharms, 10 Rajputzoa as Shrivala Dharma in the Punjab sus the religion of Bhibades and so on Besides' being parely lodigenous And the earliest religious system of avilized man, it is the only one which has miraculously andured so long and yet preserved its integrity down to the present day Since its inception it has ever been acting and reacting on all religious systems it canxc in contact with, and influencing human thought and culture. Its contabuuons, too, to all the many domains of culture ate by no means magte lor mean It has the noblest and most practicable message of peace and good will, pf universal brotherhood end sopad bliss and happiness not only for the land of its burth but for the world at largs not only for the sadividual but for the wholo of the bankind. De Nág sald,' - Janism' is not the religion of say onc parucular casto or commuoity Bat it is the religion of all living beings It is international and poiversal In the words of Rev A) Dubois Yeul his (Jina's) religion is the only truc one upon earth, the primitive faith of all mankind' Glory be to the creed of Jioa 111 1 + 1 Am فيه 1 $

·LIST OF ABBREVIATIONS
Indián Antiquary, Arrah
AIHT Ancient Indian Historical Tradition
AIR All India Reporter
ASI Archaeological Survey of Ladia
BIR Bharatiya Itthāsa ki Rūparekhā
CR
Calcutta Review
EHI Early History of India.
Ind. Ant.
I.A.
JA
Jaina Aouquary
JD.L Journal of the Department of Letters
JG
Jaina Gazette.
J BORS Journal of Bihara and Orrissa Research
Society
JRAS Jouroal of Royal Asiatic Soaety
JSB
Jaina Siddhänta Bhishara, Arrah
QJMS
Quarterly Joumal of Mystic Society
R.JS R&yacandra Jaina Sastramála.
SBE Sacred Books of the East
SIJ Studies in South Indian Jainism

·1 -

·No text on this page.

·ant-at-one-- 'SANMATI' PUBLICATIONS 2. Lord Muhumin by Di, Boot Chand, M.A., PhD Rs 4/81 3. मुजरात का पैन धर्म-मुनि श्री विमविजय पी 4 नगन्य-अन्यकार भी फतेहपम्प वेसानी बारहमारे पारथाने पारमाने म M 3 पिप-समस्या बीर पठ-विचार-ज० पेनीप्रसार पारमाने Constitution 5 अहिंसा की सामना-पी काका कासेसकर 6,18,26 परिपयपन बोर वापिक फार्यविवरण 7 Jainism la Kalingadess-Dr Bool Chand 4Ana. 8. भगवान् महागीर-भीवछसुबमाई मायपिया 9 Mantra Shastra and Jalabm-Dr A 8. Altebe 4 Aos 10. धन-संस्कृति का हवय-५० मी सुखसाहनी भगी 11 म. महावीरका जीवन-4.भी सुखसासनी संघवी 12. चैम परवसाम, बैनधर्म मीर नीतिवाद से.-4.भी सुसहासनी तपा ० रायसि पाण्डेय 13 भागमयम का बनेकान्तबाव-भी दहसुबमाई मासगिया माठ माने 14-13 निम्रम्प-सम्प्रदाय-थी सुवझामजी संपली एकपा 16 वस्तुपास का विधामगह-प्रो. मोपीमा सरिसरा 17 मैन मागम-श्री पम्मुखमाई मामणिया 19 गांधीगीबोर धर्म कि.१०थी सुसहावी बोर पाप मावपपिया समाने 20 बनेकान्तवाद-पं.भी सुसकाछवी संपवी 21 वानिक साहित्य का सिंहावलोकन 4. वसमुहमाई मायपिया दस मामे 22. राबपि हमारसास-मुनि भी बिनरिचमनी पाठयामे 23 पनपर्म का माम-पी सुसहकनी संपनी छ बाने 24. हि धन और हरिपा मरि प्रवेश म.भी पुप्पीराम बैन ALA. पावामान 25 Pacifin & JualchPt Sokhleji 8Ana 27 पीपन में स्पाटार--श्री चन्द्राकर घुफ्त पार भामा The Secret JAIN CULTURAL RESEARCH SOCIETY BENARES HINDU UNIVERSITY समागम हिन्दू यूनियमिटी प्रेस समाग्म । माठ माने रस माने बारहबामे

·Sandud Publication No 1
WORLD PROBLEMS
AND
JAIN ETHICS
B1
BENI PRASAD
31 A Ph. D. D Sc Econ (Lond)
Late Professor of Politics Allahabad University
जैन संस्कृति संशोधन मण्डल
it
1931
anas

·11
1
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·WORLD PROBLEMS
AND JAIN ETHICS
By
BENI PRASAD,
MA PA DD Sa. Eoon. (Lond.)
Inele Professor of Politih Allahabad University

·t
Preface
The Sooond odition of this booklet is being
pablished without any additions or alterations Wo
regret to announce that the literary world would
now no more be bonifited by the sound sobolar.
ship and deep learning of Di Beni Prasad who
breatbed his last few months after the first edition
of this booklet
Palgulch Halvania
Secretary
Jain Cultural Researoh Society
-

·WORLD PROBLEMS AND JAIN ETHICS
The Scope of Religion.
The term religion has been defined in various
ways, but psychologically it may be said to represent
an adaptation, at once extensive and intensive, to
the totality of the universe and to whatever spiritual
prinaple may underlio it Accordingly on the ono
hand it comprises a view of life and matter in their
wholeness and inter relationship, and on the othor
hand covers in broad outline tho modes and associa
tions through which man finds expression and self
roalisation, So far as thus last aspect 18 concerned, it
18 worth while to enquiro how religion moorporatos
those prinaples which the growing experience of the
human race seems to establish as caloulated to
bootre universal velfare In other words, how far
doos it embody the permanent elements of social
justice, welfare and happmess ?
Jain Ethics.
From the social point of view, then, we may brafly
roview the ethical code of Jainism Briefly, it begins
with five Anuoralas or little-POWE(1) Non violence
(HT), (2) Truthfulness (2), (3) Honesty ()
(4) Continence (), (6) Stoicism (94f4e) It
will take too long to expound all these Vratas
AnuvrataGurooratas and Shilshauralas and the
features ( 9 ) of Dharma But it may be permitted

·- 2 . to pay a few words from the standpoint of soul rolationships, attitudes and organisation on the firs Anuvralas which constitute the foundation and tho most important part of the ethical code There oonolusive evidence of the deep insight of our ancient toachers than their recognittion of non violenco ( afat) as the first and the greatest of the principles of higher life IR no more 1 -- NON-VIOLENCE ( ACHT) The Role of Force and Fraud in History So far human relationships havo been mogu latod very largely though not exclusivoly, through the instrument of bruto force, that is through tho exertion of superior prowess by individuals, groups, classes, nations or races to exploit others, to keep them in subordination, and to makt them minister to their own interests All thus has constituted a standing negation of the worth of personality as personality, the dignity of man man. Secondly, the exertion of force has been met by short-outs or Ovasion, that 18 hypoarray or fraud, on tho parts of the victims Foro or fraud, indeod, complement cach othor and am rovesiod in any analysis of social rolationslups no, tio espoots of a single proCOBS Nor 18 tho praotico of fraud oonfinod to subjocts. It is usod eren moro antennvely by mastors to fill up the gaps nooossarily left by forco to round off tho schemo of overlordship and oxploitation. Subjeo- AS ·3 tion runs counter to the fundamental urges of personality, that 18, to freedom, which Graham Wallas defined in a happy phrase as continuous initiative to growth from within, to fulness and harmony in growth, to aspiration and creativeness, in a word to self realization Subjection, accord ingly, evokes resistance The masters seab to weaken the springs of resistance and to organiko acquiescence through propaganda, that 18, through lowering the scale of values and playing on baser impulses like fear, greed, inertia and selfishness Human adjustmants have thus been permeated by force and fraud, so that a modern sociologist has concluded that they are just the prinaples on which civilisation has 80 far been based The Root Problem of the Modern Age Tho indictment 18 true, above all, of the modern age which has during the last hundred years witnessed the annihilation of distance and close juxtaposition of divorgent races, peoples, cultures and outlooks Efforts of & now adjustment were nevi tablo but these have often been inspired by motives of group aggrandirement so that an eminent scientist and social thinker Bertrand Russell, 18 led to ob Borve that the concept of power is as fundamental to politice as that of energy to physic. The progress of science may be regarded as the cracial factor in the history of the last two hundred years It reloased forces of production and organisation which have brought comfort and entertamment, knowledge 3 ·4 are and oulture, peace and seounty within potential, reach of overy man, woman and child in the world. But tho potentialties have so far been realised only with a few ola goes in a few countries and that, too, only for interlades betwoan wars The reason are not far to seoh. Firstly, the now anergies were largely annoxed by the old pagnons of strife, hatred, exploitation and frustration centring round race and nation class and seot So mon confronted today with tło parador of poverty in the midst of plenty, and of darkness in the midst of untold faolitics of enlightenment Disappointments and Disillusionments This is the problem with which the world by confronted today and for tho solution of which various plans havo been suggested by philosophers and statesmen. As tho last war (1914-18) drow to ate close twenty five yoars ago, ardont spirits overy whero appliod themselves to the discovery of ways and means of democracy, self-determination interno tional co-oporation and adjudication, disarmament, outlawry of war and perpetual penoo. Tho spirit of the age seemed to flad its ambodimont in Woodrow Wilson, the Amorican Prendent, wlioso idealism and cloquenoo electrified whole pcoplo in the east and the west alıko But twenty years sufliced to bring about a comploto disillunonment and to poroipitato tho present war The disappointments have been due to a mistake Fery frequent in politice that of - .

·5 treating the symptoms as distinct from the deep goated causes of politioal and economic maladies Politics and diplomacy move in an atmosphere of hurry and restlessness Statesmen are apt to be satisfied with a vioon of what appears on the surface and a treatment of superficial complaints That is what happened once again in the years 1918 20, Literally on a worldwide scale The result was the re emergence or rather the continuance of all the old evils-competition in armaments, sporet diplomacy, aggressive nationalism, imperialism, exploitation of the weak by the strong, raco pride and war One doloful consequence of the failure deserves special mention The recent diallunon menta bere produced oynuiaism at the prosent moment when the need for great ideas and noble enthusiasms 18 more urgent than ever before Western statoman shup 18 fighting shy of radioal reconstruction It seems to have logt oonfidence in the future in the bargai War in the Social Context. At thus jungture, then, it is necessary to point out that War, armament and Machiavellian diplomacy are not olable phenomena Imme diate motives and occasions apart, they represent A method of pressing claims, a way of resolving disputes, in short, instrument of polioy natural to & scheme of things whioli admits the validity of voilence (FR) and is grounded in part in tho exertion of force by group upon ·0 group If disputes have boon Bottled on the planos of force, it is boonto social life has bean moving on the corrosponding planes of hatred, frustration and exploitation They have permested international relationships, internal organisation, litera ture and outlook so doeply Forco and fraud are still wnt 80 largely over assoaated life that raform must be anchored to the first principles. A tremendous effort, rational and moral, is needed to brin ghome to the world that a way out of the present strife into universal poaco and welfare Lies in revising human relataonships so as to subo tituto the principle of non voilance (for) for that of faroo Lesson of Experience in laternational Affairs The experience of the League of Nations, bet up in 1019, and that of disarmamont commissions and conferences, which continued upto 1034, demionstrated that the elimination of war, which is really a symptom, depends on the elimination of the deeper cause the violonce-which underlier group adjustments all round A moyo to the bughor plano of non violonce implies that the whole des of domination of a group over another bo given up in the realm of politics and scono mics and the principles of froodom of growth and oquality of opportunity be rocognised in a practi cal form for all pooples, in Europe or America, Aula or Africa ·7 Non-violence in Intemal Affairs Here 18 envisaged a new chapter not only in international relationships, but also in inter nal arrangements. For it 18 clear even to a suporfical observer that much of the internal economy in most countries rests on a denial of equality of opportunity to large sections of the population. Our systems of caste and class rest in ultamate analysis partly on force and makebelieve and partly on tradition and habit The now possibilities of plenty have knooked out whatever rational validity had been derived from the antaquated insufficiency of material commo dities to The way has now been cleared for the application of different maxims to human affairs The principlo of non violence really means that equal rogard be paid to tho welfare of every single man, woman and child, and equal, effective and maximum opportuni ties of self realisation be placed within reach of all go round The Positive Role of Non-Violence It will thus appear that the principle of non violence, far from being a negative precept as the term suggests, 18 in its practical application, & positivo principle of the farthest reach It points to & wholesale transformation in tho internal government of States as well as in their mutual contracts to a rev15100 of social and economio arrangements It 18 a matter of ·8 1 tho first importanos that all institutional i organisation be accompanied by a cortospond mng mental attitude, in short, a corrosponding outlook on life As Plato and Aristotle realisod, every set of instatution requires a virtue, a morality in harmony with it If the latter i not forthcommg, institutional ro-organisation loges organio vitality and becomes mechanical, and in the long run, ather ineffootivo or portartede Hence tho principle of non voilanoo has to bo acoepted as orced. It may be desirable here to guard against ono misapprehension Dimensions of the Problem It is not implied abovo that human relation ships are based entirely on force That would bo An impossible condition of things Society buinply could not ondure in such an onvironmant. A great deal of sympathy and mutual aid, affootion and goliatudo Bacrific and devotion havo always gone to tho making of the family, the wider associations and of community as a whole. The point which it is sought to enforce here is that there has not boon enough of thom , that thoro has boon too hosvy an alloy of brute foroo and that the latter has to bo aliminotod to mako room for a complete way of the social virtues, It must, in the socond placó, bo brought homo that there exists a nocessary organio con neotion botwoen the ethich of the so called Indivi dual lifo and tho social environmont Individuality ·9 18 a social affair, that is to say, personality is A 80018l product. It 18 embedded in social ad justments All human oxperience goes to prove that exhortation and persuasion are not enough to call forth the moral life on the community wido scale The seed requires an appropriate soil and atmospherio conditions which constitute the environment That is the truth underlying the pro position that a life of real non violence 18 possible for mankand 28 whole only within & set of social institutions and practices that are based non violence The prinaple of non voilenco, thon, really implies that life should be elevated altogether from the plane of force to that of reason, persuasion, accommodation tolerance and on mutual service I TRUTHFULNESS ( T ) It will be observed that the prinaple of non violence 18 closely allied to that of sincerity or truthfulness. It has been pointed out above that force from above erokes fraud from below We have also seen that force 18 by itself frequently inospablo of achieving the objective, that it entails too govero & strain and that it usually calls the assistance of fraud or deception This 18 the truth underlying the dictum that all 18 fair in var War indeed mcludes stratagems of all possible kınds Ithos under modern conditions become totalitarian, dependent, that is to say, on a completo mobilization ·10 resource of intollectual, moral and material The weight of armaments seems at first sight to crush public opinion into an irrelevance but the totaltanan charactor of modern war rally onhances the importance of publio support and explains the 2881duity with which the organisod might of governments seeks to manufacturo assent through psychologieod propaganda at present So, it has well been said that truth is the first casuality in war Compulsory primary education ranked as the most solid achievement to tho credit of the 10th century But its gains seom to have been more than counterbalanced by tho propaganda with which the atmosphere is literally charged today and which can be picked up by radio machine anywhore on land or Bea or air Nor 18 the situation radically different in tho homo politics of States Standards of vera aty aro provorbially low in elections and touch lower dopths in the intrigues that surround courts and burraycracias Here again the way of truth is as straight as that of non violence Thero 19 a proverb that truth conquors (HT) It is true if it means that truth or sincerity provails in the long run But it 18 misloading if it is held to signify that truthfulness in word thought and docd is an easy road to succogs. Today the path of sincenty is strown with throns. It 19 beset with opposition, pictxocution and sufforing It demands oourage, fortitudo and stoical ondurance ·11 1 Untruthfulness, indeed, an aspect of the process that rovolves round force and can be eliminated only with the latter It may be possible for men today to spoak the literal truth in private life But that does not touoh more than the fringe of the problem The problem two-fold, how to render it feasible for the average man to behave with perfect sincerity, honesty and straightforwardness in private as well as public life and how to render it feasible for corporations, political parties and States, specially in their dealings with foreigners, to maintain the same standards of sinoerity and frankness 28 are expected in private life The social interest demands an environment in which truth will pay not only in the long run but also immediately and readily Here again we per ceive that life 18 a single whole, its aspects are interdependent things inevitably form a cuole It us necessary to break a viol0u8 cirole at as many ponts as possible It 18 patent that a conscious effort at higher standards of truth is nocessary both in national and international affairs. The higher the standards of truthfulness the easier it would become to lift society from the prosent rut to a place of greater reason and higher morality III HONESTY (भस्तेय) It is obvious that such a social ro-organisation postulates cordial and habitual respoot on the part of every one for the rights of every one else This 1 ·12 18 the inner core of the third Anuorala styled They or at Literally, it only means absta nonce from stealing, but the underlying sprt of it is that one should not enoroach on the rights of others but should always keep the social intarsat 10 vior It is not necessary here to discuss the philo sophy of nghts ( FR ) but it may be pointed out that rights are those social conditions which are nooossary or favourable to tho dovelopment of personality The rights, that is to say, the right con ditions of social life are to be enjoyed by all Thcy are to bo onjoyed in common Rights cannot be & purely individual affair, thoy are essentially cooporativo. By dint of co operation thoy are brought mto being, by dint of co-oporation they are sustainod. If the conditions of right living are to be maintained for all every one has not only to expoot thom for himself but also has to not do not to bampor their enjoyment by othora. Nay moo overy should positively encourage such condition for all. What 18 a nght in rogard to onoself 18 a duty in regard to others Rights and dutios are thus intordependont They are two aspeots of the sono thing If one looks at them from ono s own stand point of othors, they are daties Both ore social and both aro in substance, conditions of right Living to bo sourod to all members of society It 18 fatalo to considor whether rights are prior to 80 one 1 * ·13 more daties or once versa Both hang together They are the counterpart of each other If every one insisted on his rights for himself but neglooted his duties towards others, there would soon be no rights left for any one Th18 18 the basio lesson in that art of living together which overy one has to master afresh It need scarcely be pointed out that respect for the rights of others is also an application of the prinaple of non voilence IV CONTINENCE ( ब्रह्मचर्य) Respect for rights and regard to duties are things that cannot be imposed for any length of time from above Indeed, the onforcement of morality 18 contradiotion in terms It 18 possible, of course, to promote morality indirectly by organising conditions favourable to its observance We have Just seen that non violonce oan be praotised on a large scale only in an environment no longer per meated by force. But the inner core of morality is something beyond external control The attatude has to grow from within Social life 18 founded, in ultimate analysis, in self control. That is the implı cation of the fourth Anuprata, Ag, in the wider Bongo Character Human nature 8 neither good nor þad It 18 plastic, that 18, raw materal for character Growth consta in achievement of harmony and balance as ·14 1 part of an expansive and progressive adjustment to the environment It implies the interfusion of all impulses with a more or loss definite idea of purposes, that is to say, moral judgment as an ont como of fusion of intellect and emotion [t imples secondly, a harmony or balanco of impulses with one another From guch a balanço and from such an intorfusion emerges a uniflod trend of ondeavour which may be styled voltion, Will is the unification for the time being of various volitions A completely old fashioned will is the most ponotrating of all tho definitions of charaotor that have been offered. Its basis is not that crudo expressionism which some psoudo-psychologists have, in thoir reaction to old fashioned repressions, boon tempted to champion Self expression by itself may range through mang grades to anarchy, destructivo of all the values and of the abiding happiness In the interest of personality, self exprosslon 18 to be pormented with purpose harmony and with that higher social accommodation which rests on somothing which variously callod altrumm, sacrifice or service and which reprodonts the highest roach of personality Hero 18 the case for disipline, internal disciplino Jadically different from coorcion. Coorcion may lead to down-right ropronsion or frustration Discipline ( 447 ), like the pruning of a shrub, assists the beauty and flowering of the soul Sublimation If a person Fero to follows every chanco impul ·16 to surrender to overy stimulus from the onviron ment, lio would be lost in contradictions, trivialitios and superficialities, the deeper springs of life would remain untouched and ho would soon be overwhelmed by a sange of omptiness He must grov in self control 88 in 80 many other ways Ho must select, form habits of selection and harmonise the selections He must deliberately transfer the interest from tho rojocted possibilities to those which are selected The energy ovoked by tho rojocted stimuli 18 enlisted in the servico of those which are selected the cravings which are generatod but not followed up aro diverted to mir with those which are accepted for satisfaction This process of sublimation begins as soon as the obild absorbs the goaal morality The individual groups in sublimation with the increase in energy stimuli and cravings on the one hand and moral selection organisation and self control on the othor Subli mation in the moral antitliosis of repression. If impulses, cravings and tendencies tore not controllod they would dissipate energy in all dirootions, arrest growth and ruin the constitution But if thoy poro merely repressed, they would form complexes generate internal conflict and disharmony and force thour way up in disguise through dreams motives, andeties and perversions Sublimation is the organic dovice of achieving self control mthout disintegration of personnlity Every ono attains to sublimation in a greater or losser moasure but ·j 10 1 it remains imporfoot or is fixatod at a point without the force of ideas and ideals, the inspiration of a purposo and a vision of the higher life Sublimation roprosonts an equulibration of onorgy in aocordance with moral growth and aspiration and a straighten ing of growth as a whole Automatically, ít rosoles tensions and therefore opens the way to a healthy development of tlo BOD80 of good and bad, alorifica tion of ideals and to spontaneous and anorgetlo partioipation in the common Life It faoilitates the all round organisation of self whioh 18 the mainstay of morality But for it, tho individual would bo doomed to a plano of knowledge, officiency and practical ambition far below the best of which ho is capable Sublimation is part of growth because it raisos the moral standard of life and forestall. tho tendoncy of tho subconscious and the unoon BC008, ( as they aro onllod, though not with perfoot accuracy ) to drag tho oonrse of life down. Subli mation co-ordinates the frontage of tho mind with the hinterland and maintains tho unity of liſo, Woaving tho impulsos, sentimonts and ideals into a harmonious whole Tho elimination or transmu tation of disturbing faotors socures the wholoncos and, thereforo, the freedom and continuity of dovelopment of porsonality It is tho r180 of person ality to moral order practical orientation of the individual to tho realm of value, resolution of the tension botween him and the environment It is the way to happmess which eludos short-cuts - ·17 because it is a condition of personality rogolting from the development and harmony of all the aspoots Unhappiness 18 the natural outoome of the conflicting and confused espression of motives and tendencies Discipline Sublimation 18 akin to discipline, the organi sation of powers, the canalisation of energy, in the service of social ends whose value bas boen perceived It will be observed that the essence of discipline 13 self control from within and that it is the very opposite of repression from outside One is not drilled into discipline ono grows into it se ono learns to find one's own good in the general good and to pursue it unflinchingly Disaplino 18 & constructive forco, a positive, not o negative control. It directs the flow of energies into specifio channels, produces thoroughness and a sense of responsibilities It is at once the socialisation and the individualization of the mind tains & large intéllectual element в регooption of the meaning of caste choice among the divergent tendencies induced by the various faotors of all facts and diffioultice and an adjustmant to the ends conceived and tho means avale able Discipline furnishes the supromo illustra tion of the intorpenetration of intelligenco and morality Social concepts, tho meaning of 800101 instatutions and situations must be eo thoroughly grasped as to bo integrated within tho aotivitics It con 8 ·18 of life Sho diaplinod person continually to creates tho moral order in Vugh he has hi being and contributes continuously to the moral life of the society of which he 18 a part Self Control In social relationships, this disciplino may be described as self control It is the foundation of oll higher moral life in its social, ooonomio and political aspects Custom or low would be power less in the absonco of solf-control on tho part of thoBo whom thoy seek to gudo A certain mensure of self-control 18 fortunately present in every society It is necesiary, lowovar, to doopoo it as well as to onlighten it, so that it may form the basis and radiate an for the type of economic state that would foster universal Welfare V STOICISM (भपरिग्रह) Sho disciplino ( 4 ) inculoated by the fourth Anurrala loads logically to tho fifth and last of the snuttalas It is called after and is 10 its many implications original to Jainis. It rcally denotes & cortain self rostraint in tho face of picasures a certain stoiasm beforo tampla tions a certain dotachment from suporſluities and super abundances. In axpounding its implications' othical writers emphasised that one should not feel too much attachmont totrardo his material possessions and should resist all tempta enorgy roquwito OWT ·19 ever taons One may koop voalth and commodities to satisfy ono's requirements but should not lose oneself in the pursuit of material gain At the same time, one should rise above prejudices, jealousies, greed, Vanity, fear, hatred, suscepti bility etc. If this Anuurata were followed, at vould prevent that ruthless and lustful competition for wealth and empire which is the bane of the present age and 18 responsible for its gravest Ills. The attitude of mind which it noulcates 18 perhaps more necessary today than before It 18 the negation of sordid, all absorbing materialism Soience has multapled production and scattered superfluities here and there Modern industry and commerce have fosterod growth of large towns where life is lived not only in great þurry but also on an artificial plane Mon are caught up Post network of impersonal forces which doom to defy understanding Thoy duocumb to psychological maladies, nervous break down, partial or completo, which 18 one of the most tragio phenomena of the present ago Tho battle of life, that 18, the higher life has become very difficult and can be fought only with that attitude of Bto1018m which the fifth Anuvrala stresses From slightly different point of viow, this Anubrata may bo described as the night Bense of proportion, & perception of the truo scale of values 10 & ·22 यदि विषयपिशाची निर्गता देहगेहात् सपदि यदि विशीर्थो मोहनिद्रातिरेफ। यदि युषविकर निर्ममत्व प्रपनो झगिति ननु विधेहि प्रझषीथीयिहारम् ।। शुमचन्दा अपरिग्रह- न सो परिमाहो बुचो नायपुचेण माइया । मुच्छा परिग्गहो बुत्तो इम पुत्र महेसिणा ।। दशवकालिक । संसारमूसमारम्भास्तेपा हेतु' परिमहः । सस्मादुपासफ अर्यावरूपमल्प परिमहम् ।। हेमचन्दू । ३ J

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·हमार प्रकाशन २ Lord Mahavit-Dr Boolchand NA. Ph D ३ गुजरात का जैन धर्म मुनि भी बिनरिमय जी ४ बैन अथ और अपमार--1. फतहचंद बेलानी 4. Jainism The Oldest Living Religion --Shri JP Jalo ALLB २ Jainism in Indian History-Dr Bool Chand 44 ३ विश्व समस्या और प्रत पिचार-डॉ. येनीप्रसाद Y Constitution of tae Society ५. अहिंसा की साधना-भीकाका कालेलार ६, १८, २६ परिचयपत्र और वार्षिक कार-विवरण A Jainism in Kalingadesa-Dr Boolchend 0+ ८. भगवान महावीर-भी दलसुम्पमाई मासवणिया E dlantra Shastra and Jainism--Dr A S Allekar 0+ १० घन-संसति का इदम-4. मुखलालजी संपपी ११ म महावीर का जीवन:- १२ चैन सलमान, चैन धर्म और नीतिपाद- 4. मी मुष्पलालमो सभा ग. राममति पाण्डेय १५ ग्रागमयुग का अनेकन्सषाद--भी पलसुनमाई माशपणिया १४-१५. निमन्य सम्पदाप-प० भी मुम्पलासमी संपको १) १६ पस्तुपाल का विचारल-प्रो. भोगीलाल सरिसरा १७ बैन भागम-भी बलमुखमाई मालवरिया 1) १६. गाधीमी भोर धम-4• मुमलालजी और भी मालरणिया २० अनेकान्तवाद-4. मुग्पलालजी संपयो २१ जेन दायनिक सादिस्प का सिंहायझोपन-भी मालमग्रिमा २२ राजर्षि सुमाग्पाल-मुनि श्री चिनविजयजी २१ बैनधम फा प्राण-प. भी मुस्मशालजी संपली २४ हिन्दू, जैन और हरिजन मन्दिर प्रवेश-श्री पृथ्वीराज मैन M A) २५. Pacifism & Jainism-Pt. Sukhlalji Sunghvi २७ जीपन में स्पादाद-श्री चंद्रशंकर शुज २८. अन्तनिरक्षण-६. भी मुग्मलालजी संपयी १६. नेन संमृति मंशापन माल मा पो पार्पिकमा पिपरण मेन मम्मति संशोधन मगरल, यनारस हिन्दू पूनिवर्सिटी कमर मुद्रफ : भारती प्रस मरेनी, मनारम --

·Bulletin No 25
Pacifism and Jainism
By
PANDIT SUKHLAL SANGHAYI
Fornsiy Head of the Department of Laina Plnotopky
DAAR ISDU UXTARITY

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·Pacifism and Jainism
By
PANDIT SUKHLAL SANOHAVI
Horaris End of the Depart*** W Jains Ploorophy
BULARAS PILSDU USIYENSITY
Publuhed by
JAIN CULTURAL RESEARCH BOCIETY
BARU BODO UTAST
Adau Eight
1980

·Printed by
Narntanmol Sunds
Soruxa PARTLO Yand
401, Upper Chtpur Road
QALCOTTL.

·Pacifism and Jainism ·Pacifism and Jainism Introductory Attempts have always been made to lavmt mye of porce. Wan hevo alwayı beun denounced u leading to otll and chaos. Podoo add war tro tho perennial problems of bomen thooght and culturo Tho quortion of means and anda ba another Important problom. The solottom of the problema vury accord ing to tho concept! of the ultimato reality that we are hore concerned with l not tho philosophical standpoints of the different sitems of religlous thought, but it is only tho practical way of poace, muggested in them, that will receiro consideration In this paper Tho penalplo of alinma or noo violenco has been regarded us undquo mands of peace in all the great roliglots of the World Hang practical applicatbos of the peinaple have been mado. Paciflom staunchly bellores that all tho social, economie and political problems can be solved by peaceful D072-folent mothods. The pronalplo of non volonco however finds ito greatest exponent in Jainism which regards non-poboulon or Ilmited porrendon of the wordly thing as tho condition precedent to the folfilment of it. Wo shall here concentrato our mind on the queation of tho rolo that Jailom can play in tho reallation of the aims and objocts of padium Oor culturo stands for unlveral wellbeing World perce can bo poelblo only by the onltiration of the moral rulae. Non vlolenco troth non-stealing cellbacy and non posseedon are the eternal principles that are to be cultivated for the spiri tual elovation of the hell Padillam in order to be more dal murt recognize tho Docesulty of the cultiration of thoro monl prindplos. A completo reorientation of the way of lifo lo dece. fuuuy for tho udrent of the Hoguom of peace and loro, Saperti too must giro place to roarco, dogmatbm must be replaced by ·2 attical cordones and competition must yield to sympathy and fellow fooling There is inherent goodness in every soul. Its development depends upon the environments it finds itwolf confined in. Peace to univormally accepted as tho ultimato ond by all utems of thought. But there is radical differondo among thora regarding the meano. Perco by means of var lo impoealblo according to tho upholders of pactions. Pesco can be established only by means of pesco Gandhiji also uphold tho samo Tien Tho implications of Jainism almo are not at varanco with thir. Tho efforts that Jainism made at roorganising our daily Ilfo on the basis of ton vlolence will be briefly rovlowed in the present study The common characteristic of the Christian padfiam, the Jama ahma and the Gandhian way of dom vlolenco is this that each of them asla u to koop ourselyet away from acts of violenco und to it as far as posible for such construotino wortos au can promoto the wellbeing of other. But in omo respecto there forms of alimot havo doveloped differently wo shall here briefly analyze this diferenoo. Christian Pacifism Tho sphero of application of the various pedlist ideou by tho followers of Christ, laspired by such prooopta of the Biblot u Thou shalt not wil, has been mainly tho human comumunity It wu mury oenturies ago that tho idos of pot pleylog the rolo of an armed poldior to any kind of warfard whilo fulfilling by al othør popsible meant the responudbility of the poslal vallo bemg ator to the minds of section of tho Cbristian laity out • There , hower indlal diffam.co beweta tbo mandpotap of the Old Testament od the New Testamot lg the Sermon on the Alaunt re fod an extremeh inte und unmontablo enundation of the pedlist doctrice und der break wted the "ere for me tooth for a tooth" of the Old Testament ·3 of its docero spirit of survios towards humanity This pacitat spirit gaadaally doveloped along with the spread of Chriskutty and ita consoqatat relations with different countries and thetr pooples us voll us along with the cropplog up of tho complicated qaootion of the Cariston way of solving various problems oblog out of tho ore Increasing coolal and political responsibilities In tho boglaning, only the Internal diaputo moh o alaw win und alvil win camo under the purvlop of this ideology which was gradually ortended ove to the sphere of International parfaro. Not only this but it was also doulded that all perceful ways and means should bo omployed to ahook war and to romoto inoquality of all kinda soolal, political and soonomic. Wo find tho tarm pedian employed in this dovalopod senyo for the Arst time in A. D 18051 Tho meaning of the form bus bororo moro comprehensivo and alovatod after tho non vlolent strugulo of Gandhiji. Today the term 'pocifirm stands for tho Irresistible dynamio soul forco which are face the gros tout posible phyaleal power in tho world against any Hnd of lajuatioe and thb ta the background of the padist movonents of the world. Jaink Abima The attituto of allmus togother with ita corollery aparigrahs (Don-pourrondon of property) L lostperably oonnooted with Jalolm from its very lacoption. Along with the spread and development of Jalniam tho applloutton of ahima also sus extended to various spberos. Bat tho akime of Jatnim, leo that of a fow other Indian syutems of religione embrioed the wholo univors of Uping beings and ww noter *CI "Refuel on the part of the Chuttien to urre la tha kertone w cipro.lt approved uod defeaded by Terollen Hippolyton, and Orturn to the 3rd century and Lactantius arly in the ttb crotury Roand about A D 30 we pt ca of mop paobhed for refusion be required, to KITI soldiers the best known to that of Marmitas martyred La Norbera Afda to AD 205"- Sporeto pardia of Poder (Ed. Alor Horlo) 1937 Pida Cucrolopedia Religios (Ed. V Perm) 1945 noder 'Puction, Coorden ·Testduled to humanity alone Among tho Christian laity thero buvo been from timo to time some individuals or of om emoll Boots who oppoved, you at tho cost of thoir Ufe, taking part in wam oron at ther rrudal stages. But the attitude of tho Jaina lalty was quite different. We do not flod a slaglo such oocasion to the blatory of Jainion when a responsiblo member of the Jaioa lity raford to play the role of oven an armed toldier for the defence of his conntry in its moments of penil Gandhien Nop violence Gandhiji wae born with the predlopositions of the Indian type of non volanoo. The stream of his lovo and non-violenco tomarde every living being flowed for ever and thero and many Illustratiods of this in his life. His offorts for tho protection of oom and other animals and birds are very well known. But his most distinctivo osperiment in non violenco is his largo scalo marmed registance or satyagraha again at the greatoot imperialist power in the world This experiment has infused Ilfo in all tho typer of non violenco costom and Western bocanse, on the ono kund, thero is in it a strong and unflinching determination for doing only what is just by means of solf purification and, on the other there is soopo for tho ful exprendon of the lofty and frostetiblo courago of offedog turmod realstando agalat all kinds of ovl and injustice without the lasat sabminion to them. It is bocause of this that today no tincero baliover la non-violence or padfiana con ignore tho Inspiration of Gandhift . And it is practly for this reason that we find his uniquo personality behind al pacifist movomonte Negative and Poultive Aspects of Jainism A child barn fin , Jalna family derived from his parents C. "Ho Gandolful view are too cloveh alled to Chrbtlarly to be attrah Hloda 1 und too deeply mounted with Hindulim to be alled Chebaths, whillo his stopcakes me to do and futbolls that ons would tmplot be bas touched a polor where the formolio of secto uri aanlopen. Non-piolnt Coercion (Curence Mash Cose), 1923 ·5 the prodispoaltsona of a number of good habits, whiloh it becom. umost imposablo to soquire la later stageu oron by repertoi diforts. For instanoo, ebotinenoo from most, inherent ab horren oo of Intoxicating dilalu, the habit of not tortoring or kmling any acataro us well us tho offartog of all porelblo help not only to the helplesa human being but aloo to ny otbar Hving being that may nood it. Although these habito ed predispositions are inheroat in an individual born Julm, yet ho himvalf bis seldom commodous of tho great potentialitlas of them However on the foundation of similar habits and prodlpoolttoos bloxomod tho philanthropic and bonovolent lives of the Buddha, Mahavin, Ohritt und Geschijl. It to therefore the first mod foremost duty of we, the Jalans to develop tho sense of the rocognition of tho good habits and predbspordtions that constitalo our proolou horltago Beoniso of ita suprano shrow on roads tion bomo pooplo rogard Juniem u a form of pard Degatirlem and the dmple mindod among tho Jainus thomsora tako prido in regarding and askdng others to regard it to bo to Tube in respondble for conscious or unconsolots growth of an aptitado for fonction in the mind of overy Dop geboration of tho Jaida, which stands in tho way of the dovelopment of a number of Inborn good produs odtion and habits. It is theraforo necemury to this connection to copaidar whether tho Jatom attitado is parols nogettro or it has a podtiro espoot too. 190 abould alo dlourly state the true implications of the Dogaltro and positivo aspoota. Wo got answers to thoro quoatlon from the dootdial sido us well as the historioal dovelopinents of Jalalım. Positivo Implications of the Ethical Doctrine Tho Juda dostetno do that a religions upirant should at first ramoto his own falta and shortoomlag,, thette, ho should purify blo own rolf. It is only when this hu boon dopo that hlo activities become good in the real sengo of tho tot.

·6 Raporul of faolts lavolven ranning away from ofll acto. Tho first stop of a religious uptrant is to free himself from passions Tho preceptor aloo losista opon it. It is because of this that All the religiou pledges and you are couchod in bogativo terminolog s the important plodgto and vows of a lavman or . monk begin with the probibition of slnfal dots. A layman takes the top of desisting from the grou type of violence falsbood, posedon of property and the liko and tries bla utmost to oboy it, whilo & Jalne mond takes tho row of Tefraining from all kinds of violenco falsehood eto both im plicit and expllot and sorte himself for its fulllment. Tho main pledges of the layman as well as the monk bong couched in negativo termloology and the ronidiation of poklona and evil deeds being the first step it is but natural that the unrefleotiro pooplo form the opinion that the Jalna religion is purely negativo in its outlook. And along with the negativis an inolination of Indifference towards ovon the basic duties and To pomalblution of lifo grom up in tho raligious communities. Thero ard to moro reuson for this Intly tho presence in the human nature, of the ovl tendencies of idlones and dopondance on others and, scoondly the leading of life lo much environmonts where the novosalties of illo can be coquired without much labour But, in reality the Jaina attitudo is Dot purely negativo. Jalniam ales y lays down that ono should azert onevolf, but not out of attachment that is it prescribes ection free from worldly attashaont and evil motivo. In other words, Jainism inuts that whatover is dono abould bo dono with mindfolapou and caption (valana) Nothing should bo dopo without thom. Mindfalocts and caution involvo dlarimination or absence of attachment In these scriptural frenception wo can cleardy find that the element of prohibition, Tenunciation of negation rofers to tho parions or selfish intereste and not to pontivo actions au mich. If tho reponatation of Hotion u roh were the meaning the positivo prescription of action with mindfulnced and caution poald bo meaningless and tbo injunction ought to havo beon of the form Do not do say ·7 action + Secondly the rarlptures procribo twofold or of religious lifo vit. (1) pupli (protection of solf from orl actions), and (2) mamit (regulation of the actions for tho maintenuoco of lifo) A comploto religious lifo is not pouble witboet odmoltancous appropriation of both these way. Chipti mong keoping the body specoh and mind free from orl thoughts and deals, and sa mi moont exortion for good ectpfruto nod public after proper discrimination. The fordinato traball down apoa the rournaintion of passions and onll deeds for the Kako of tho maintenanoo of tho babit of good notion has been interpreted by the unreſlootivo mindo es implying that avoldadoo of oril doede is comploto in Itwelf and that there la poth ing boyond it. Tho implication of tho Jalna outlook, in reality is that along with the expansion of tho freedom of tho self from impurities thoro should bo corresponding dovelopment of the wl] to do good acts Evo u tho inolnation for good acha Imporalblo in the absenco of tho froedom from pastoru, ornotly so tho maintonanco of tho party of the self le quito imposadblo in the absenco of the exertion of the self for good doods. This la the reason why all the great personalities rocognbod u Tirthanbaras in Jalnian dovoted their wholo ufo to tho wellbeing of the world after thoy had attafnod tholr self purification It ta thereforo nocowgry to understand that when we Jaloas, regard ourselves u oponents of negatiriam, w cely refer to the preliminary proparation of a rollgiotu lfo which is poduire and affirmativo in the real sense of the torm. Although the literal maplog of the Ralptural in functions appeme to here referng to the regulation of only the ordinary mattida va collection of atos, movement from one plead to another and the liber of the Jalon monk, bot to loptication most be the appletion of the prociple of mindfulnem rod anacon (atema) to the tattoos of a pbets of life If the were not the lopticados, the opher of bod fulace and auton vould be too buttow to make it a portful pre of non-thol det, The Jalne team new mo tofups, by topication to all Haste of beperolent activida tod not only to the fivefold actual of Jaina monk.

·8 Psychological Consideration Paychological considerations aloo wopport the namo view Of the body mlad and contolovanie, tho mloceeding ono is more powerful and dynamio than the prooeding one Not when tho body and tho mind have become fros from ovil tendencles and the soul alto has got old of the imporities what would be tho direction of their motaon 1 Tho inheront potencies would never come to 8 standstill and become motionlen. If the ever activo dynamio force is not directed towards the folllment of o great purpose it will de oond towards tho old life of paxdomu having failed to woond appard in a bighor direction It 1. mattor of univonial osperienca that phon o ramato loootivo In spite of our capacity for right aotlon, vo lavarlably begin to tread a wrong path. Tho spirit of all those religious systems such as the Baddhist, the Bankhya-Yoga and tho liko whlah aro koown to bo negativist is Idontloal with that of tho Jaina to this respoct. When the Glla pato stress upon lifo affirmation (Karma-yoga) it in the spirit of Don-attachment that is uphold o its lastification Abococe of Contradiction betweep Negation of the Evil and Affirmation of the Good legation and affirmation are complomento each of the other Thoy ure the two ddes of ono integrated life. Tboy do not recoeed each other like alumber and awakening But thoy aro mimultaneous oven though ono appear to raccood the other Somotimes oven in the proponeo of paalons and evil tondonoles in the mind nogation of them is apparent to external life Similarly mometimes even in the absence of mosh presidro of paulons and ovil tendences it is found that thero is no corresponding roleur of energy for philanthropia activities a drawback which ultimately destroys tho spiritual progress in tbo ncgation of pantoni Vo should therefore, ndmit that thers to no contradiction between the negation of evil predio positions and the firmation of gond tendencies On tho ·9 contrary ther co-odstenoo ba the condition precedent to the povedbulty of religions Illa Contradlotion to poelblo only bottroen tho affirmation ud tho begation of Identical trodencken The interolation of tho Degation of the oril and the afirmation of the good is also to be arofully condidered. I ano who bao made himsolf free partially or fully from vloledo eod faluehood remains indifferent when needed to do tho construotito work of publlo wolfare, or Degleota when required the necesity of Ashertlog tho truth, wo is more to gradually loro 000. accumulated strength of freedom from riolo.com and faleshood. The road test of the freedom from violent and falschood is possible only when me lo confronted with the problem of poodtiro and constructtro loro and truth. Sapposo I do not torturo ung Ihiag bolog but If when canh froated with a llvlog belog who is fa perd which can bo romoved by my efforts or can bo leasoned or at least the Individual con foel rellorod on adoount of my diroot verrico and sympathy, I romain mtlalled with only the negativo upeat of doa violonco and withhold all help from the individual in distret, I am obviously chookdng the axpronion of my power of consciousness which was unfolding its inherent goodren. Tboro cannot bo greater spiritual error than tho bolief that there is spintol perfeotlom in tho obeoldng, by constant druk of tho spirit of unfrornal oquality and the unlaunted bourgo of mootlog justico by asserting tho truth oron at great Hakan Simbady cebuoy aloo hu tvo Aspects which, when combined, make it coraploto and perfect Freedom frota tho merall urge #tho Degativo uspoot whloh helps acquision of power But ita poattivo wido condata in the creatiro application of the woouma latod POHC If tho pernou observing callbaoy does not apply bio noonmolated power for the worlar or roliglots wellbeloy In Booordenon with his depaalty ho al mately booome efther roadly rusceptiblo to Irritation or prono to do orll deede. Thus 1 the road why still today vo find thounds of mendicants and asoodoo who obarvo callbaoy but 2ro peranto, adily Tortable and upholder of verlous mapanuitloni.

·JO Historical Applications of the Jama Ethlal Doctrine Let us now stady the negative and the positivo aspoote of Jainiem from the historical point of vion We bave already sold that such good tendencia and prodlupoodtions as tho zbotloanco from meat and wine and ponecessary ovil deeds whlah form the negative aspect, as well as the acts of benovolence and the exertion for the wall boing of the living beings which constituto the positivo aspoot of Jainlsm are the hereditery qualitla of ono born in a Jaine family Wo should here copulder the origin tho dovelopment and the workings of these good qualities in historical times, Lord Nemlnatha Even if wo loave out of condideration the hazy antiquity of the timor of the first Twttanlara Blahabbadeva and othorn, we have obviomly baforo us the oxamplo of Neminatha which there is no roason to ponader 44 unreliablo. Nominatha was . cousin brother of Krishna, the son of Dovald and belonged to the alan of the Yadas. His uncommon courago in rofusing to Muty to order to avo the animale gnthered for feast on tho oooasion of tho marriage, had O groat an influence on the agelang custom of meat-eating in social functions that the rery roots of tho custam wero xhaken Consequently on tho ono hand tho habit of sbotinenco from meat eating was commonded and, on the other the positive efforts for tho protectlon of animals from slaughter also come to bo regarded as religious, The influence of that great ronundation of Nominatha is respondble for tho manifold movements in the history of Jafnism holping the dovelopment of the practice of non volence and the custom of the protection of animals. Lord Parshvanatha In the lufo of Pankranatbo to find an incident which, although it looks most ordinary from oatelde hu utmost impartance for tho problem of tho podtire and negatire aspecte ·il of Julnian Panhvanatht found a mako burning ambot woods bart by an ancotſo who Fus soated among Aro fires Ho did not remain alent, but raised his voloo against thla established form of ponanoo without any regard to tho great stake entalled in it. Ho unambiguously dodared that thoso podanou and rites which cntailed tho death of Immooont creatura uro anti-roliglom. Even if he had remained dlent and inactio on the occuon nobody could havo soused him of violenco and falsehood Bat ho adopted the poetivo path of the strong asertion of truth bocausa religion perfectlon could not bo achieved by simplo dlonco ar negation. by birth Lord Maharln Lord Maharira the promulgator of fivo vom, appeared aftor Parshvanatha tho promulgator of four vom (cateryanto).* A few inoidents of his Hfo are very significant from tho potat of vich of the podtiro ampeota of Jainio BIRho vira ald not koop the spiritual principle of quality of all souls confined to the individual, but applied it as a religious principle to the woolal #phoro as well Mahavlna dla not ballove in Ipoquality It wae hla firm conslotion that everybody is equally cntatied to dovelop his good qualities and tread tho religione rath His attempts at the appllontion of this principlo to the soolal problems of tho #mo constituted the pooltivo upoot of his religious Uffe If he had regarded the negation of ovl akna it. tho consummation of religion ho would hero remained satbeiled with tho individnal remoral af untouchablity Bat he did not Ho took activo stops against tho unjust custom firmly establabed among the pooplo and openod the gates of his owo religlous socloty for oqual status to such otonohables us Bletarya and Harlkesha. Not only the but the act of laying the foundation of such Gandhlan keas as tho right of the untouchablo to enter the templo seems to have found Ripport The fourth row of celibacy w Rottpiletely and by Prahatha und hunct the religion priced by him was known u oma dlarni Pin und vrata aro STOOD TO do o ·19 in Jantun when, to socordance with the spirit of Mahavira, an untouchablo like Harkesha ontored the sacrificial onologuro of the proud Brahmanas who were tho xtrongest aspononta of untouchability Even if Mahavirs of his followers had remained mathied almply with their own absolate abstinenco from Liling of animals regarded Docessary in hacnicos, nobody would have dubbed thom as bellovers in the path of violence. Bat they bad 1 comprehensive understanding of the heart of religiom It is this undernandmg that inspirod the coumgeous asootlo Jayaghosha to ignore the risk of opposition and attend the great acrificial ritual to make the priochplo of non-violenor live and active. Ho ultimately micoorded in taying the animal from death and the worifioer from his habits of violenco To it not the positive and creative side of non-vlalenoo If, when Gowlaka, the old companion of Mahavira como to tho latter and tidlod hbs beat to conceal his identity Bahaviro bad remained plant nono would have considered him to bavo broken the great vow of abotinendo from falsehood But ho realised the fact and did not consider moro abstinence from. falchood as adequato for tho fulfilment of that great row Ho regarded the allent witnessing of falsehood without protont of equivalont to the falsehood inspired by fear This consideration prompted him to reveal the truth although he was fully consolous of the extremely wrathful nature of Gosalake and tho rak run by that act of rovelation. And he nover repented for tho consequence of the revolution which realted in offering duo to tho eroited indignation of Goeslake the varztablo compoer of Darrah Ashoka Sucoprati Kanusha and Harshivudbaar Now To como to some very well known historical ovento The rellgious edicts of tho great emperor Ashobs, shilab rorired Neminatha Ideal of protection of animals aro not unknown to anybody Ono much edlot that it sud protond in the lood of Nominatha s spiritual lifo remode u of his metrago of loro and non-violenco Emperor Samprati tho madson of ·18 Adboka, aleo followed the postro path befitting a king of stopping the slaughter of animals and ensuring their protection The Karibalathe a motrical composition by the Baddhut poot and saint Blatrlaheta, bo well-known in the history of Buddhism When the monk Matztahota, bocado of hl advanced old age could not comply with the lavitation of Kankhla to attend his court, ho roquested the Soythian emperor through tho medical comportion to giro protection to all animal Tho offorts of Harshavardhan, the great saint emperor for the dopolopment of the creativo path of religion and well-known. Lo gavo away his wholo wealth orery ifth year for the wellbedog of his pooplo. Wo cronot perhapo find a parallel motanco of tho croativo application, by a great king, of tho principle of non-pobetalon of property in the history of all timen Siddharaja and Kumpala Who does not know the great Shaiva omporor Blibanju ol Gurjar | In obedienco to the advico of Maladheri Acharya Abhayedova and Achary. Hornachandra, ho garo protection to the animale, boosts and birda, and helped the growth of the podtivo ddo of non voleno His succesOOT Kumarapale was himself , groet Arbata (or Jama) Ho followed tho priadptar taught by Acharya Hemachandra, tho omniscent of tho Kali age 30 thoroughly that his opponents sometimes lunghed at his cothudamm for animal protootlom. Tho solfoam Kumarapala who took part oven to bettlon In order to fulfill his royal responubility to famous for his doclaration of non-ulaoghter (6-man) throughtout hk kingdom Muslim Emperors Anbaryu Jinaprabhusurl, the author of tho Vorldhalitha talpa, got a number of sto of animal protootloa dodo by Inhammad Taghlak, the Sultan of Doht. The sots of animal protection that Acharya Hinrilera and other Jains montos liko Shuntiabandra and Bhavachandaa got done by tho grrat Bloghal ·14 otoperor Akbar Jahangir and others, who vero 80 muotr addicted to meat-eating and hunting and vertalnly tho glorious instance of tho creativo dd, of non violanoo. There monts und thofr lay followers could easily have dorired the full satisfnotion of von violence by kooping themselves aloof from injury to other living being in their own sholters of religioas notivities. But ther Inheront predisposition to identify tho pabllo interonta with their own could not romain mactive That predisposition impelled them to couragoously carry thoir mínsion to the mighty emperoro following different faith and ultimately thair afforts crowned with bacoes The famous Fartans of thoto cmperor are still beforo u~the Farmans which tostafy to tho dynamlo character of tho princíplo of non pfalenco advocated by tho Jainas wuo Vastupala and Jagadu Shah Who does not know the Dumo of Vastapala tho great minister of Gujrat ! He did not remain satisfied with the expenditure of bis vast wealth only for tho cause of his own religion and tho monks belonging to it Ho spent his wealth Tery liberally for universal wellbeing and thm gavo ovidenco of tho all comprehomiponent of the roliglour act of obarity Jagudu Shah, who u & trader of Kutob and an owner of . bugo stockpilo of food and foddor proporly distributed his whole stook among tho public during the thrto your famino ovor Kutch Kathlawar and Gajrat, and thus proved tho pabllo atlity of his wealth by this rory valuablo porvloo towards tho human u all us tho andmaal world Plajupol Organisation VYo bare now briefly notfood the various dorelopments in the hands of posterity of the religious geed of animal protootlon and abstinenco from mest-eating putra by Lord Neminatha Bat in this connection to shonld nation omo or two moro derelopments of tho amo typo Admitting that there is ·IK 1 enough scopo for necessary improvement in the aims and objects of tho organisation, it is beyond doubt that the whole history of tho organisation of Pinjanapol is a proof of the fact that tho penciplo of ontmal protection and unfrornal sympathy is tho living inspiration of it. It b not tho Inspiratson of an ardinary religious Impulse that peoplo doroto their wholo Ilfo, or of lonely spend millions of rupees for the protection of these halpless beasts and birds #hom oven thair owners foroako and who do not enjoy over the providon of drinking water Thero is hardly any town or village of Gujrat or Rajasthan, whero I'lajarapol is not present la como form or other In reality it seems that the memory of the historio offort that Nominathe made for tho freedom of animals coufinod In pinjara (ongo) has been immortalined in Gajrat, tho land of his spirtual Breer by the co-operation of the people, in the form of this organbation of Pinjamapal. Tho activitla of the Pinjarapol organisation aro not confined to the proteotion of helpless decroplt animale But it also take part in other notivities of animal protection in times of flood and famino. Lokaamanya Tlak. Appreciation It was only after a thorough study of the ancient history of the dovolopment of tho attitada of Dort-rfolenco and sympathy towardo infmalo, as well as efter fall conalderation of tho widespread cortom of abothriendo fram meat-eating and animal protection that Lokumanya Tak onoo sald that tho ouston of animal protection and non-mat-eating in Gujrat was due to the influence of Jenkom It ta to be understood that had Jatnim confined Itnalf to the negativo aspoot of nonvlolence, it could noyer fuevo doveloped mach a beaatlful paper struoturo which could attract the apprcolation of an eminent think or ko Mak The Bombay Humanitarian Lagu To cannot ignoro the activities of the Bombay Humans turlan League It has been funotfoning for the last forty ·10 years and by indekant affort has been able to do so much Tork that everybody geta matisfaction to know it It functions to a number of States and Provinces and has done much to stop animal slaughter in religious fonotions as well as the custom of meat eating, indiefdual and social. It has saved laor of animals from alanghter and has a wakoned the consolousness of the equailty of others with the wolf in the souls of millions af men and wountin. A Jain Monk We cannot ignore the name of Sant Bal who is a Jalan Donk of the Sthanakayad sect. He could horo cually spent his life like his own prvooptor and other companion monks in acoor dance with the negativo and Inactivo aspect of non-violence Bat the examplo of Gandhiji not ablazo in hla soul tho glow of lovo which is tho poultive aspoot of non-violence. Consequontlv regardloom of the popular dissent, in ordor to satiefy his impulso of loro ho bas selflessly cagaged blmrelf heart and ronl, In tho activities of human Wolfaro in accordanco with the positivo tmplication of tho five great vow. His activities hard today attracted the attention of the Jains as well as the non-Jaina poblio. Literature Art and Architecture Now let us doo yet another important aspoot of the pon tivo edo of the religious activities of Jainism, Aluch of the honour and respoot that Jafnfam commande is due to it. Tho great Jnanabhandaras that I, dopositories of andent literature tho beautiful temples and their art and architecturo are the constituent of this aspect. Theto aro bly Jhanabhandaras founded many centonen ago in a number of place. Not only tho Jaina Shostras or tho treatteet on spiriturllen havo been collected and preserted in there doportode, but trcatnes on various secular subjects boro alio boen collected and preferved without any sectarinn Has. The important trots on rartous rubjects ruch w ·17 mediafno and surgery astrology and Astronomy mantentanto mmo, palmistry, philologs poetlog, dramaturgs mythology rhotoro storters and the differeat stems of philosophlas hoto Dot only been collected and rovered in thoro dopoultoria but, by mcent of tho cultivatlon of theto treative, komo ebolan and thinkers baro produced pach thoughtfal porto u aro raro and really original and devorne place of datinotion in the collection of prord litersture. In the Bhandaras thoro Aro many treatises belonging to the Buddhist or other bon Jaina systems of thought, whloh hero tot yet boon found in origioal in any part of tho world. This lively activity of the Dandoras could not havo been porsible by tho mero negatiro appoot of Jainbam.. Thero art in our country wmcrow rellgious places which aro famous for that art and architouturo. Bat tho grandnoos of the colossal imago of Gordatothran etablied by Cumundarasa and the beauty of the art of tho Diwara templom it. Abu) of Vimalashah and Vastupals aro no attractivo that anyono who has had an opportunity to yint tham cannot bat return amazed and charmed. Those who do not havo 3 roporto ablo place in ther heart for the croatiro ond aesthotio ampeot of religion thoro who do not understand the roliglons value of art and literaturo con rover spend thetr wealth for theo purposes. Pabllc Welfde Many among the lay followers of Jainian hero almy dorated themselves to many miah Lotivities which were foupired by the practical aspect of religion and spirituellen and were at tho mne timo indicative of tho poolal renntha activities which wore not done only for the wellbeing of the Jabus community but vero performed for the welfare of the whole soolety Publlo dieperearted, edacational fetitation Hbraries and publlo lodging and boardings for the poor and tho helples oan bo counted imong the repults of thooo sotiritten ·18 Purpose of the Study This brief study of tho arcativo and positivo sido of religion bas been modo only to show that if tho Jaina roliglon which Hands for spritualism and emandpation bad not sponsored phllanthropio activities or bad remained indifferent to them, it could nover laro bocome a social rallyhon nor could It Burrito in society not could It achieve its present glorious place in the human world This description is not at all for the sako of awakoning .tales pense of solf-glorification by the recapitulation of the glorious post and remaining indifferent to the dattes and rosponsibilities of the present times Our explicit purpose is only to remlad our present generation of the precious heritago of good impulsos and prodispositions which aro thousands of years old and awaken a sense of daty bv attracting it to the pirit of rabllo service atakoned by Blahatmaji. Unarmed Reristiace nad Jainism The Jains community from its very inception, has stood for the principlo of non violence But it never eschowed its social daties and did not refuxo even to tako part in armed realstwooo whenover required to do so donng tho various ophearala of the country and its people although it was not Very cory for it to reconcilo its uncompromising advocacy of non-violence with tho co-operation in armod defence of tho intorets of the somety Gandhiff's way of onurmed resistance not carianged by any prodcoctior The Jainst thoraforo had to follow the path trod by othera. Bat nor when Guadhiji has nown the way the traditlopal battlefold can bo converted into . vcritablo dharma-Lara Guadhili by bila Inventire geplus bas discovered for the world & novel path which requires consummate courago and enterprivo but no military weapons. This new path of marmed non-vlolent registrace box in complete barmony with the non-riolent ·19 pred positions of tho Jainas This le the reason why the Jalos mon and women lure taken part in all the Gudh'ia Non-violent Movements in huge proportions and aro will wolny to all over the country Tho oroatiro and practical mas o non valence inrrated by Gandhisi has placed graad ideal and field of pork beforo tho aimkan yotarios of 200- violence and is destined to falil the ambitions of heaven and spiritual freedom in this very world of ours. The Vow of Non-pomersion or Limited Possession of Property When today the upholder of Pacifism aro deoply engaged in tho Invention of the ways and means of the practical applian tions of the Guadhlan prinoiples of truth and non-violence to the different problems of tho preocat mortel it is tho Acred duty of us, the Junar who hayo inherited non-violent teadencker and prodlupoaltion from our hoary post to take part in all their activities whlob concern the principlo of on-violence and the ralso tho lovel of our non-violont predispositbons bv appropriating tho Doval unfoldings. But this cannot bo dono by mero verbal discolons and symapotbler Tho greut prindple that it neceteary to dovelop for the realisation of the alm ba the row of obuoluto non possession or limited postension of property (aparigrahs or porlyraha-panmana mnata) Jantan bu always given so much importance to this tow thut tho obkrying of non Holen.oo hu been condered absolutely Imporilblo without it. Tho Jalna sadis can nover bo mald to havo obeerver the row of aparigrala in its truo serio uniews and until they hayo made overy aspect of their life welf-dependent and almplo Today thero should lo no hesitation to following the lively cramplo of Gandhijt be giving up the old customary way of merely extoral and paperfiołal renunciation and Hmplidty which can hardly derato ·20 tho Roul above topestitions That will bo the real imitation of tho self-dependent way of lifo taught by Lord Blaharira This a tho implication of the vow of non-possession of property Tho Jatan laymon bapo almayı lald stress on tho Pop of Imited portaden of property, that is, the dotermination of tuo voluntary curtailment of the limits of pooremalon But today the necessity and value of that POP far moro argent Pokretion of property lies at the root of tho porld ariala Greed l the root of tho poredivo Instinct without polimtary control of this passion of greed there is no hopo of freedom todividual social or national On socount of this ancontrolled greed there is perpetual fear of conflict and war internal as well as international, Tho invention of tho way and cops of erudicatiog this fear is one of the purpose of tho modern Padist Movements. It is thereforo the first and foremost duty of the James to work out the implication of tho vow of non pocenion in the light of moler problems If there to any practical non-violent pray of the rolution of tho social polition and oppnom io probloma, it is the voluntary row of non potepolon or limited pobrsion of property Implications of the Vow of Limited Powession of Property The Juidas who regard non volence on the groatost religious principle and we willing to carry out their obligations to tho erpooents of Pealism should realise the following implications of tbear old row of limitod possetion of property (pangraha Pontiana-prala) and regulate thelr lifo accordingly (1) Tho cortallment of the Revessitios of life in acoor dance with the averago standard of lifo of the society or nation to which one belong (2) To regard the life of one who appropriates the labour of others without himpelf long any kind of manual labour for ·the productlon of the daily nooeeeitla la spite of the capacity to us a tradegroeion of the row of Ilmitod posted on of property do do (8) The right of inheritance of all kinds of surplus or accumulated property should belong to the coolety a tho tatlon oqually with tho family or the relatives of the individual. In other words, arcording to this non interpretation of the tot of limited posuertation of property there is no place for econoolo family unito as datinot from the soolotr or the nation. Thceo miles as well others that an bo dodaved in Looordanoo with tho Doornetlos of tho national and the inter national Fallbeing should be rolled fin Ilfo and upheld beloro others for inspiration and fooonttro to mould their life accordingly and wo think, this is tho way in which to can fulfill our datles and obligations towards our follow boller in Paolf.m.

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·1 पारह भावे चार पाने चार माने पार माने पार भाने पार माने U " SANMATI PUBLICATIONS World Problems and Jain Ethics by Dr Beri Prasad 6 A6 2. Lord Mahavira by Dr Bool Chand, MA, Ph D R. 4-8 3 गुमाता न धर्म-मुनि श्री बिनविस्यमा 3 मिश-समस्या भौर मतनधार हो बेनीप्रसार 4 Constitution 4A 6 अहिंसा की साधना-धी पात्र कामका 6 परिपपपन और पाक्षिक कार्यविवरण 7 Jaivism in Kaliogadesa, Dr Bool Cband 4 As मगवान् महावीर-श्रीदशमुसमाई मामबनिया 9 Mantra Shastra and Jaldism Dr AS Altekar 4 As. 10 श्रम-सम्हाति नादय-पं. श्री मुसलामची संपदा 11 म. महापौर बीवन-पं. श्री सुमनामी संपली 12. न सरपश्याम, वधर्म भौर मोतिवाद से -4. श्री मुससमी तपा • राति पाव 13 भागमयुगमनेयम्तवाद-~श्री दण्मुखमाई माम्बगिया 14-15 निर्मन्म-सम्प्रदाय-श्री मुखमाबो भनी एकसया 16 बस्तुपासप विधामण्डस-प्रो. मोपीम्या परिसरा 17 मैन भागम-श्री पसमुखमाई माममणिया 18 वर्मप्रति मौर हार्वदिशा 10 पाची भौर धर्म है.प.श्री पुपमासमी भौर पम्मुख माम्पणिया यस माने 20 भनेकान्तवाद- श्री मुक्मयी संपरी 21 और दार्शनिक सारिपच सिंहावलोकन 4. दमनुषगाई मालपणिया 22 राबपि मारपार-मुनि भी मिनिममयी 23 भैनधर्म ध्र प्राण-प्रीमुखासमी प्रपनी 24 हिम्न, भौर हरिमन मंदिर प्रवेश छे.पी पृषीराज IA Trile lo The Secretary JAIN CULTURAL RESEARCH SOCIETY BANARAS HINDO UNIVERSITY पाठ माने भाठ याने मुस्प बस थाने बाठ माने पारमाने पस पाने भाठवाने सात माने .

·Jain Cultural Research Society
JAINISM IN KALINGADESA
By
Dt BOOL CHAND, MA, Ph.D (Lond.)
BULLETIN NO 7
'सन्न छोगम्मि सारमूर्य
TRUTH ALONE MATTERS
45
JAIN CULTURAL RESEARCH SOCIETY
PO Benares Hloda Untrenalty
And Four

·contains two references to the conquest of Kalinga by the Nandas The first reference is in the 6th linc, which meations en aqueduct excavated in the year 103 of Nandamaja which was extended by Kharavela a fer Is his capital city मेवराजतिवसस्तवोपाटित तमलियबाटा Tanft in () ft Mr K. P Jayasval thinks that the year 10 this line refers to the Nanda era, which is also referred to by Al Biruni in his Tahqiq Hind The second reference 18 in the 12th ljoc, which mentions the recovery by Khanvela of the image of Kalingt- Jine which had been cred by Nandaraja कालिंगगिन-संनिवेसं Which Nanda King is meant by the term Nandaraja, the founder of the dynasty, Mfahapadm- Nanda, or some later Nanda, 15 e question which has been a matter of controversy among hiftodens The Pauranic tradition records that when thirtytwo kings of Kalinga had reigned, Mahapadora Naade rose and extermicated the Kshatriyas, becoming the solc monarch (Tue) of the earth which ame under his nodisputed sway Prof Hernachandra Roy Chou dhon' takes this term to mean that Mahapadara Nanda finally overthrew all the dynasties which had ruled contemporancously with the Susunagas, viz., the Iksvaku: the Panchalas the Kasis (apparently successory of the prince whom Sisunaga had placed la Benares), the Haihayes, the Kalingas the Asmakas the Kurus thc Mathilas, the Sumsenas, the Viobotras, etc. The Paurinic account of the waitiation of a considemble portion of territory ocastern India uader Nanda sceptre is further corrobomted by tắc classical writers who spoke of the most powerful peoples who dwelt beyond the Beas 10 the time of Alexander 13 lang under one sovereign who had his capital at Pall bothna (Pataliputra) May it not be, then that it was Mahapadma Nanda who held stay over Kalinga and who started thc Nanda cre referred to in Khanavela s 10 capulons? He was certainly powerful enough to Start his own cre, for he was the possessor of a big Sa Politla! Haory of Anest Indh p. 188.

·(u) empire, 2 large army and enormous wealth , and as be VII a Jain, it would not be unlikely that Kharevele, another Jain prince, referred to his cra in bis inscription What happened to Kalinga on the fall of the Nandas at the hands of Chandragupta Maurya is not knowo, but it does seemn certain that the province of Kalinga did not pass with the rest of the Nanda empire under the tway of the Mauryas Possibly the Kshatryas of Kalinga had asserted thar independence during the decline of the Nanda power and continued to retain it while the rest of the Nanda possessions passed to the Mauryans Thc mention that we are able to obtain of Kalinga is when it was conquered after a very violent war la 256 B C. by the emperor Asoka Prof Banerji contends that the fact that the conquest of Kaliog? we not undertaken by Chandragupta, who 15 credited with the conquest of even the extreme south of the Indien peninsula, is evidence that Keluaga must have been too powerful to be tackled immediately after the foundation of the Mauryan dynasty It is possible that Kalinga had at this time built up a great overseas empire and spread its colonics in the eastern scas At any rate, when the conquest of Kalinga was ultimately undertaken by Asoka, it could not be achieved without terrible carnage and bloodshed on both sides 26 only 1 war between two powerful kingdoms can produce. Asoka mentions in his 13th edict that during the conquest one hundred and fifty thousand men were captured and carned away in slavery one hundred thousand men were killed, and many times that number died as the result of the war In this edict we also obtain an inadental reference to the existence of Jainism in Kalinga at this time for Asoba proceeds to say that the slaughter death and captivity of the people that occur when an unconquered country 18 being conquered, is looked upon as extremely punful and regrettable by him (lit. the Beloved of the Gods) but that it is all the more regrettable when one considers that there dwell in the conquered country Brahmanic Sramic and other Sects and followers ·Soon after Asoka s death, although it is difrailt to say exactly when, Kalinga seems to have thrown off the yoke of Magadha rule and regained its independence This must have happened long before the overthrow of the Mauryan dynasty by the Senapati Pushyamitra, for bistodians have read in the Hathugun pha inscription of Khanavela a reference to the defeat of Pushyamit, the usurper of Magadhe, at the hands of Khargvela Kharavela's Inscription With the recovery of its independence from Magadha yoke, Kalinga entered upon the enjoyment of the third great spell of her history as a free country the first having been the peood of the thirty two kings Tcferred to in the Puranas before the reduction of the country by Nandaraja, and the second having been the interval between the fall of thc Nandas and Kalinga conquest by Asoke of this third period of Kalinga's history as an independent kingdom our main, in fact the only evidence is to be found in the great rock inscaption of King Kharqvela on the Udaigin hill The ascoption is inscribed party in front and partly on the roof of the Hathugumpba avem on the southern face of Udaigid hul situated about three miles from Bhuvaneswar. Unfortunately the inscription is very much damaged, all that can be read with aay degree of certainty is the first seven lines and certain portions only of the remuning tea Its language is Apabhramse Prakata, with traces of Aidha Magadhi pod Jain Prakotisms Thc inscription was discovered by A. Suding as early as the year 1820 and its facsimile was published in various journals but its first workabic version was given only 10 1885 by Dr Bhagawanlal Indraji in the proceedings of the Saxth International Congress of Orientalists beld at Leyden. He felt that in the 16th line there was reference to the date of the inscription as 165. Maurya cra' which he calculated as 157 B C and thus reiding vas accepted be a long liae of bistorical researchers But Di Bhagawanlal's hypothesis was questioned in 1910 by Prof Laders 10 ·(7) an artide in the Indian Antiquary and by Dr Fleet in another article in the Journal of Royal Asiatic Soacty who felt that the record did not mention any date at all and that the passage in the 16th line referred instead to a certain canonical text of the Japas which had gone out of use dunng the reign of Mauryns This occasloned considerable controversy but happily it is today possựble to state that the controversy has subsided and Dr Fleet s reading of the 16th line has been fully agreed to by all The Inscaption begins with an invocation of the Arhat and the Siddhas in the traditional Jain style, and there is no doubt that it is a Jan inscaption and that Khanvela himself was a Jain monarch It was probably that fact about the inscription which helped the universal acceptance of Dc Flect's view of the reading of the 16th line, although in the traditional Jain literature there has not yet been found any meation of a collection of the Jain texts by Kharavela and even of Khatavela himself in historcal research about ancient India literature has been utilised frequently as a secondary source and 28 a corrective for the 10- formation gleaned from pamary sources like inscriptions and so far as the inscription 13 concerned there Is not the slightest doubt that it gives an account of the panapal events of Kharavela s political life and even enables us more or less accurately to fix the date of the great emperor The inscription, it may be noticed, describes Kharavela as Aula (belonging to the Kshatriya clan) belonging to the Chede dynasty It makes no mention of Kharavela s father or predecessors, a curious omission, which has led Prof Banerji to the conclusion that possibly Khanavela did not know the name of his father and that there prevailed in Kalioga at that ome some form of matriarchal society Account of Kharavela's Reign As we have said above, the Hathignopha ins- Cripuon affords a reliable account of the principal SH History of Oss, p. 74 ·( 8 ) events of Khanavela s reign. It mentions that Kharavela became the Yuvetaja or heir-apparent at the age of 15 and was formally angointed Hog in the 24th year, The first year of the king's reign was spent in repaiang the damage to the dty of Kalinga caused by a cyclonc. He repared the forts built the dams and walls and furnished the town with tine gardens thus pleasing his threc and a half million people. La the 2nd year he undertook the first campaign of the raign, he sent his army westwards where it reached the aver Krishna and cused terror to the city of the Mushihas It 18 mentioned that all thus was donc in defiance of Satakami who was presumably the third king of the Satavahana dynasty The inscaption gives no reasons for the expedioon and no informauon about its final results But the Dushikas were probably a subordinate ally of Satakarnı and their country was more or less adjoining to Kalinga, for the Natya sastra describes the Tosalas the Kosalas, the Mosalas (probably Mushikas) 25 related to the Kalingas The third year was marked by great rejoiang in the capital of Kalingy, where Khamrela established many pastumes The record of the fourth year is partly damaged. It opens with a reference to a aty established by previous klogs of Kalinga and presumably in tact upto the ame of Kharvela, aod then goes on to refer to the Rashtrikas and the Bhojakas, whom Kharavela compelled to submit to him. They were probably feudatory robes to the Andhras In the fifth year, the inscription meations that Khanvela futher attended to his capital a coal opened in the year 103 of the Nandarala This reference enables us to state that possibly Tosali in whose nagh bourhood inadently this inscaption stands was the apital of Kbaravca kingdom. The beginning of the next line 13 damaged, but from the context we can infes that it gives an account of the sixth year, duong which Khanavele performed ·the Rgastya Yajna and remitted taxes and customs duties The performance of the Rajasuya-Yajna by Jain King of Kalinga affords further support to our argument that Keluaga formed the channel by which northern or Aryan culture progressed to the South. In the seventh year possibly a child was bom to Kharavela's queen, who was a poncess of Vajja ghara, which has been identified by Prof Kashnaswami Iyengar as the important teratory of Bengal on the side of Ganges The best important campaign in North India was quodermaken in the eighth year, when Khamavela marched with a large army towards Magadha and fought an importaat action at Gorathagra (modern Barabar hull 10 the Gaya dištact) which was presumably one of the oatlying fortresses protecting Rajagcha, the capital of Magadha The rest of the line being damaged, the result of this campaign is not known The next line presumably gives record of the Ich fest, whea Khanavela gave away elephants, chapots and horses to the Brahmanas and built at the cost of thirty-eight lacs a palace called Alaha Vijaya In the tenth year Kharavela undertook his second campaign to North India and obtained his desired ob jects, the details of which have unfortunately been lost in the damaged portion of the 10th line In the 11th year he tumed his attention to the South and destroyed the city of Pithunda and at the same time broke a league of Tamu bags which had cuisted for about 113 years This is Prof Banerji s interpretation, and it differs widely from how the other scholars have read this lioc but it appears to be the most satisfactory interpretation, for it is based upon the assumpoon that Kharavela s conquests were made pamanly in South India and not in North India The Abscacc of Kharavela s mention in the traditional literature of North India would obviously support Prof Banerjis contention 'SH Some Contabudom of South India to Lodina Culture P. 39 ·( 10 ) From now onwards campaigns pere undertaken, It seems, in very quick succession, as the king was now in the pome of his life. In the twelfth year, he produced consternation among the kings of Uttaraparks by plundeang the apital of Magadha, Pataliputra, and compelling the Raja of Magadha, Brhaspaa Nitra (who has been indentified by historians with Pushyamitra, the Sunga usurper of the Mauryan throac) to surrender During this campaign he brought away an image of Kalinga Jina, which had been tal en away from Kalinga by Nanda maja. In the same year, Khatavela seems to have subdued the Pandyas who sent him, the inscription meations jewelry cither as present or as tributc. Finally for the Hathigunpha inscription finishes with the 13th year of the reign, Khanavela made arrangements ja hı8 13th year for the distribution of white clothes to the Jain monks on the Kumari hill where the Jiaa Mahavira had preached his religion, and built a relic memonal at this place During this year Khanvcla secms to have devoted himself entirely to religious meditation and activity As mentioned in line 14 above, he had already taken the vow of an Upasaka and fully understood the rclat on between body and soui• Now he convened a Ja n Coundl where monks from all quarters were assembled and the text of the Jain canon was compiled in so far as it was possible to do so after the loss suffered during the feligious upheaval in the days of Mauryas As we have stated before, there is unluckily no mention in the Jain traditional literature of this Jain Council. The Hathigampha insonpuon 15 silent about funher cvents of the reign of Kharavela. We cannot therefore, speak with certainty about the length of his rule. Still the inscoption gives us material cnough to with fitness that Kharavela was a powerful pance and raised the position of Kalinga to great heights The importance of the record, from the point of view 'पूमाय रत उबाम-बारवल सिरिना पीव-ह-मिरिका परिसिता । 23sert ·( 11 ) of historians is even otherwise quite paramount, for it is the only cumple that has so far been discovered of a chronological account of the events of a king's reign Obviously the monarch of Kalnga had deep historical sease, which is not a frequent expericace in ancient Indian history further this inscription affords welcome insight into the kind of training which Tas given to an heir-apparent in order to equip bim to learn the burdens of the langly office The second lac of this inscapbon mentions speafically accomplishments in subjects like state accounting, currency, avil law religious law and other vidyas Khamivela is mentioned once more in anocher inscription close to the Hathigampha in the upper part of a double stoeged cave called the Svargapun This part of the ave vas inscnbed by the chief queen of Kharavela, who 18 referred to in this inscription 25 Kalinga-Chakrapartin, as constrasted with holinga- Adhpoti the term used in the Hathigumpha inscsip- This has led scholars to argue that by the time the other inscription was made Khesavela must have become the overlord of Tr Kalinga, the three Kalingas The word To Kalinga' round which so much is built by scholars of ancient history, finds no distinct meation in epigraphic or other records before the time of Kosala Gupta's conquest of Oassa in the 7th century AD, and the To Kalinga obtained its meaning as the consequence of the disurption of Kalinga into three distract kingdoms viz Utkal Kangoda and Kosala (or South Ganjam) - disruption which does not occur unul long after Kharavela 8 In Kharavela 8 Kalinga was a single kingdom, so that if the appellation Kalinga-Chakravartin used in the inscription has some meaning it must be discovered not by bringing in the concept of To Kalinga but by arguing that possibly Kharavela had himself assumed or better till that his chief queen had applied to bum the new title in pure xelf glorification after the vanous beneficent acts that he had perfomed in furtherance of the happiness of 000 time time his people.

·(12) Date of Kharavcla As regards the date of Khamvela there has beca controversy among scholars We have already stated how at one time the 16th line was thought to contalo a clue to the date of the inscaption, for it was read as पामतरिय सठियससते राममरियकाळे बोटिने र गोयठिअगसतिक flit in the time of King Monya which had clapsed by à hundred and sixty five years) Dr. Bhagawanlal Indry connected the words पोठि मगसतिक with बोगिने and troslated it as 164 years and argued that it gave the number of the elapsed yours Such an interpretation was later on felt to be untenable, for the passage did not contun any word for years and anyhow the passage in the line was read as reforang to the compilation of the fourth part of the Ange Saptiks the Choseth which had been destroyed during the role of the Mauryas The determination of the date of Khamivela was then made dependent upon the reading of the 6th line, which referred to the year 103 of the Nandacja The argument was made that the fifth year of Khuvelas reign to which the 6th line refers coinades with the 103 counted either from the beginning or from the end or from any intermediate year of king Nanda but on calculation such counadence was found to be very improbable Consideration of architectuml and sculptural prinaples yielded no more certain results, foc Fergus and Burgess state that the fashion of chisel Log cells out of the living rock commenced with Asoka s reign and was continued with continually increasing magnificence aad clabonton for nearly 1000 years after his time. Hathigumpba seems to be a natural cavern little improved or calarged by art, so that its date ought to be slightly before Asoka s rimc but that was felt to be impossible in vict of several other references in the inscription to certain contemporary rulers or persons, to the analysis of whose date recourse was gou had in order to fix the date of the Hathiguapha 10scription S# The Care Templa of lodh PP 67-8 ·In the 8th line which refers to the 8th year of Kharvela's reign, there appears to be reference to the Yavana king Demet(pos) who, on hearing the report of Kharavea's acts of valour, retreated from Mathun. The fact that there was a Greek invader naar the Madhyamika terntory which Pushyamıtrs, the ruler of Magadhe, was cngaged in the celebration of his Asvamıdhan Yafna is corroborated by the grammarian Patanjali, who was wriuag bis commentary on Sanskrit grammar As these cvents took place. Furthermore, it is certain from classical sources that when Demetrios was engaged upon bis conquests on the Yamuna he suddenly received information about the success of his fival Eucratidos la Bactria, which necessitated bis sudden retreat from Mathur. All these facts can be placed together and made to fit into the account contained in the inscription Demetrios came as far as Mathura, and cvea beyond Mathura to Saketa, when Pushyamitra was engaged opon the perfomance of his Asramedha sacrifice. Just then Kharavela made his attack on Gorathagin which Pushyamitra was evidently not able to face and since Demetrios retreated from Mathura at the same time on hearing of the successes of Eukratides 10 Bactria and without any action against him on the part of Khara- Yela, Kherevele naturally felt justified in reporting in his unscription that-पावापयिता रामगह उपपीगपयांत एतिना प कम्मापदानसूनावेन संपातसेनवाहनो विपमुचितुं मपुरी अपयातो पवनराम रिमिट---यछवि पिल-पलव- In addition to this reference to the Yavana bunge there is another ground on which the date of the inscrip tion can be fixed An Andhra king Satakuni 15 actually mentioned in the inscription (2nd line) 29 Khanavela 8 dival, and this person can be none other than the Satakami of the Naraghat inscription which on epigraphical grounds has been deaded to belong to the same period as the Hathigumpha inscription, so that even though the Hathigwapho loscription is undated there us apple season to believe that Kharavela would fit 10 with the dates of Demetnos and Satahami 10 the first half of the second century BC ·manner ( 14 ) Lster History of Kalinga Thus in the 2nd century BC Kallnga was the centre of a powerfal empire ruled over by Kirivela, who was onc of the greatest royal patrons of the Jain faith It is possible that the statements in the Hartley gumpho may be somewhat prejudiced in which successes may have been exaggerated and reverses entirely passed Over and in the absence of any other Lind of cvidence about Kharavely, in literature or in contemporary records the testing of these statements has not been possible Nevertheless Khabarelas existence is now universally accepted and it seems quite safe to conclude that Kharvela ons a powerful monarch and that Kalinga under his role achieved certain eminence and cajoyed great prosperity. There is another inscription in the verandah of the lower storey of Sparzapuri Coat which records its cravation by a king of Kalinga named hudepasin who also styled himself la a similar to Khanavela as Aila Mahameghavahana and the ovedord of Kaliagalo deny this Kndepa 8101 was from the dynasty of Khanavela, although it cannot be stated exactly how long and when he caled But after Kudepasia 'the fall of dease darkness again descends upon the history of Kalinga' Prof Koshnaswami Iyengar" has found reference in Tamil literature to a frattadal war between the cousin rulers of two kingdoms of Kalinga-w7th theu respective capitals Kapulapur ead Simhapura, and he believes that this fratriada war took place soon after the death of Khami cla and that it marked the disruption of the country's territonal integrity In Khanvela's time halinga was a well formed bdgdom, set over against the risiog hagdom of the Satavahanas of the Deccan It is possible that the ulumate fall of Kalinga ame about at the hands of Satavahanas The subjugation of hallage by the Satvahanas mul have taken place before the Satavahdna conquest of Magidhe 10 Su Epigraphic India XII, p. 100 11 SH ) A, R. S. II, 4 5 ·( 10 ) in the la century BC for the Tamil cpics that refer to the march of Kasikala to the north do not make any mention of the Kalinga hagdom although they do refer to Vajranedu, hingdom on the banks of the Sons, Magadha and Avanti Among the conquests of Gautamiputra Satahamal figure the hills of Mahendra and Malaya. Prof Krishnaswami lyengar 19 of the view that Malaya stands for Malzavan, one of the far eastern peaks of Vindhyan mountains, quite on the borderland of Kalinga, which implies that Kalinga was conquered by Gautamiputra Satakarnı When the Andhra power declined Kalinga scems to have fallen to the share of an asurper from Ayodhya, Sri Vim Purusha Datta of Ilsvaku nace Under the Gaptas a small part of Kalinga seems to have been included in the Gupta empirs but the major portion remained outside It is nouceable that in his southern ampaiga Samudragupta chose to neglect the more practicab c route to the Godavari Krishna Doab along the eastern coast through south westem Bengal, and followed instead the extremely difficult toute through the Jubbulpore and Rajpur distncts of the Central Provinces By arranging the kings mentioned in the Allahabad pillar inscription of Samudragupta, scholars like Joaven Duvrcaul have come to the conclusion that Samudragupta came as far as the Ganjam digrict but did not go further for he was met as he emerged from the western ghats towards the coast, by a confederacy of Southern kings, wluch ucluded among others Swamidatta of hothura, Damana of Enndappalle, and Kulure of Devarashtra, which places have been identified with places in the Kalinga country Nevertheless it seems certain that baliaga cime distractly within the zone of influence of the Guptas La certaia loscaptions, particularly in the Ganjam area, Gupta cha came to be used Sull the religious condition of halings remained possibly undisturbed, with Jainism retaining its ascendancy and co-existing with the other forms of Stamana and Brahmana faiths The Kalinga invasion of Samudragupta, that is ·( 16 ) of the temtonies comprised within the limits of Kalloga, seems to have left the country politically disorganused, for there is record of Yavina rule over Kalinga again and some members of the ruling family migrung to Ceylon Prof Koshnaswami Iyengar thinks that this Yavada mus bave been one of the Kshatrapas of the west, although in view of the existence of the Valutala power on the way that seems somewhat unlikely When the Gupta empire went into dismemberment at the end of the fifth century Kallaga may have regained some of the lost power and emerged into some import ance again, although Prof Banerji said, so far as the history of Kalinga is concerned 'We are not on firm ground until the 7th century AD when Yuan Chwang the Chinese pilgum, paid a visit to Kalinga Yuan Chwrog does not glve the exact boundaries of the country although he mentions that Kalinga was then divided into three parts-U'cha (Odra), Kong pu-to (Kugoda) and Ki log kia (Kalinga) The country, Yuan Chwang goes on to say was less than a thousand miles in arcut, containing large forests It produced large dath clephants which were prized in the neighbourhood The people were rude and head trong un disposition, obscrvant of good faith and fames fast and clear 18 speech in their talk god manners they differed somewhat from mid India Politically, hisory of Kalinga during this period is rather obscurs, but from a religious point of view this period of Kalinga history seems to offer a momentous aspect, for it was about this amc that Nagarjuna of Kanchi converted Kalinga to the Mahayana school of Buddhism, which later on changed its shape into the neo-Vaishnanc Hinduism of which Jagranath Puo, one of the famous cities of Kalinga, has since been the great distabuong centre ·17 BC. Bhattacharya - "Hathigumpha Inscription and Ketu of Kalinga. VI 155-6 18 K P Jayaswal-"The Statue of Ajatasatru Kupika and a discussion on the ongin of Brahmi.' VI, 173-204 19 R. G Mazumdar--"Note on the Identity of Ketuman and the Alleged Ketubhadra of the Kharavela Inscription." VI, 337-47 20 K. G Sankara"Ketuman and Kalinga." VI 36-9 21 A Banerji Sastri —"The Ajivikas' XII, 53-62. 22 K. P Jayaswal Hathigumpha Inscription of the Emperor Kharavela XIII, 221-46 23 B Singh Deo- A Note on Vajjabhumi and Subbhabhumi." XII, 90-91 24 N C Mehta'Jain Record on Tormana." XIV, 28-38 25 K. P Jayaswal—"Demetaos, Kharavela and Garg Samhita" XIV, 127-8 26 B Misra"Trikalinga Country” XIV 144-6 27 K P Jayaswal—“Hathigumpha Notes' XIV, 150-1 28 G Ramdas— 'Tokalinga Country' XIV, 539-47 29 K. P Jala- A Note on Asla Khanavela. XV, 277-9 30 G Ramdas "Takalinga Country XV, 635-42. 31 N Tripathi_“A Note on the Hathugumpha Inscription of Emperor Khatavela.' XVI, 189 205 32. N Tripathi "Khanavela and the Dladala Panji" XVI, 211-15 33 K P Jayaswel—"Jain Image of Maurya Penod.” XXIII, 130-2 34 A. Banerji- 'Two Jain Images' XXVIII, 43-47 35 K. P Mitra-"Nore on Tro Images' XXVII 198-207 ·। 'SANMATI' PUBLICATIONS WORLD PROBLEMS AND JAIN ETHICS DL BENI PRASAD Price 6 Anet प्रेम वामिक साहित्य के विकास की परेसा (मप्राप्प) से.-प्रो. दससुसमाई मायपिया मूस्य चार बाने JAINISM IN INDIAN HISTORY (14) Dr. BOOL CHAND Price 4Ana. मिस्व-समस्या और प्रत विचार डॉ०बेनीप्रसाद CONSTITUTION Price4Ans माहिसा की साधना घी काका कामेसकर परिषय-पम और बार्षिक कार्य-विवरण मूस्य पार पाने मूल्य पार पाने मूस्म पार पाने IN PREPARATION (1) Lord MAHAVIRA : His Lifo nad Work by Dr Bool Chand (2) S ramanic Culture by Dr Bool Chand (3) Social Condidons lo ladba - depicted In the Jalo Caporu by Di Jagudishchandra Jain. (1) Noble Tachings of Lord Mabarim by Dalsukh Malvanis & Shantial Sbeth (५) पूर्वगत-मुतामित पैनापम के।-श्री विनयमूर्ति एम. ए. मनाचार्य (१) पैमासम-साहित्य का रिवर्तन म.-4. दससुसमाई मासरपिया Write to The Sracter JAIN CULTURAL RESEARCH SOCIETY BENARES HINDU UNIVERSITY --- बमारस हि निमर्सिटी प्रेस, बनारस ।

·Ballohu No 2
JAINISM IN INDIAN HISTORY
By
Dt BOOL CHAND,
ALA, Ph.D (Lord) I AS
JAIN CULTURAL RESEARCH SOCIETY
PO Bamaras Hindu Unimorulty
Repeat
Dec. 1951
Aams SLX

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·cer- JAINISM'IN INDIAN HISTORY THE ŚRAMANIC AND BRAHMANIC CULTURES The system kaown as Hinduism represents a bughly componte culture, Its forms of development have been many and vanous, although there has been a trin kund of fundamental unity of ideas underlying these diverse forms of development. Broadly speaking, two lines of thought with their different forms beliefs, and objects and methods of development have been marked in Hinduism from quite adly times the Sramanic and the Brahmapit The Brihmuc or the Vedic was the line developed by the Aryans when they came and occupied the country about 2.000 years before the birth of Chciat. Of this thc Veda became the main vehicle. Naturally the Brāhmaṇic culture in India took its and upon the infallibility of the Vedas, and regarded the Vedic 'revelations' as embodying eternal, moral and spratual truths These moral and spintual truths largely centred round the performance of 'sach fices', and the Vedic hymns necessanly contained prayers to gods and ritualistic formulae in connection with the performance of 'sacrifices Personally the Aryans were very practical minded and so these 'sacrifices Were mostly due to gods who were merely dafied forces of nature. But of the Brihmapic culture the character was inevitably oligarchical, marked by the distinction between the Aryans and the aboagines, who were called by all sorts of decisive games like Dasgus Asras etc., and by the division of the Aryan community itself into astes and classes Comparative sonology of the vaqons branches of Aryans in ancient times reveals beyond doubt that wherever the Aryans went they set upan heimrchical structure and followed the rule of caddgaony in order to preserve their supremacy and puoty against the original inhabitants of the countacs ·Virtuc Contrusted with this, the Sromonic culture, which is presumably represented by the communal ethos and the more cosmopolitan outlook of the pre Aryans in India, standd from the denial' of all anthority in religion and insisted upon the efficacy of personal effort and personal experience for the realisation of trath und In the place of retualistic performances, the Sramquc line laid emphasis opon the need of personal discipline and organised bfc, including the practice of penances fasting etc. The underlying beliefs of the Sramoms thinkers were universal presence of life 2od, following from it, the panciples of karma and the transmigration of soul, which principles incidentally came to be accepted by the Aryans also'ra the course of time But unlike the Brihmanic system, with its organisation of castes and classes, the framapos systero never admitted the justification of class distinctions within its spiatual beliefs Indeed in contrast with the heirarchical foundations of Brahmanic culture, the Srowanie culture always remained intensely democratic and tosſudopolita. - JAINISM AND BUDDHISM. Of the Sramagic system in Hindu culture, the two important Instances are afforded by the religions known as Jainism and Buddhism. From time to time there have been other doctrines and sects also which preached the need of personal efforts' eod experience for the achievement of 'perfection' es contrasted with the ritualistic worship of the Dicty and the performance of saçtificts in the Buddhist text, Digha Nikara, there arc references to numerous sects of that liiad' But such sects had at best but a local dad immcdiate importancs, and only Buddhism and Jainism assumed the posidon of distinct religions. Of these two Jainism was admittedly the older, the Buddhist references to the Nigaathes (Juina monks) show' them to be quite an old and well established order > 7 ·rom Jaina tradition traces Jaloust to a remote antiquity represented by a succession of twenty four torthankaras of prophets of whom the first was Rsabha, who renounced his kingdom in favour of his son Bharata and became an asceac, and the last two were Pacśva und Mahivira, both now accepted to be histoaicel personages Pārfra lived in 8th century BC and died about 250 years before the death of Mahavira. The relations between Mahavir and Parsva are indicated 1 an old canonical texti giving an account of a meeting between Kosi, a young Sramara of the school of Partva, 2nd Gautama, a disciple of Mahavira. Both Kcs and Gautama had a crowd of disciples, and their disciples were troubled by the following questionings "Is our Law the right one, or is the other Law the right onc ? Are our conduct and doctrines nght, or the other? "The Law as taoght by the great sage Pari'ns, which fecos neses but four vows or the Lav teaght by Alahtine which cnjalns five yow? "Thc Lav which forbids dothes (for a monk), or that which allowt in under and upper guiment per Koowing the thougbts and doubts of their disciples the two teachers deaded to meet for a settlement, Gautama calling on Kesi by way of courtesy, due to a follower of 'the older section' (of the church) Their meeting became a big onc, as there assembled many herctics out of cudosity and many thousands of lay men" At this meeting, the differences betrece the two sections were explained away by stating that the Fanous outward marks of religious men introduced to distraguish them do not count towards final liberaton, but only knowledgs faith and aght conduct It Keems that this meeting did not result in the completo absorption of the two sections and that the two Orders continued to retain their distinction in the time of Mahāvica, for the Mahoma Nikarus mengons, how SBR, XLV 119 1 P. See P 35.

·Saccab, the son of a Nigantha, boasts of his having vanquished in disputation the Nataputta (Mahīvira) In view of the above, it is possible to argue that although the Jaina tradition insistently clums for Jalqism a boary antiquity represcated by a succasion of twenty-four prophets, the creed propounded by these prophets was not always absolutely idcatical and could be spoken of es Jainism merely lo 2 rough and broad way that in fact Jainism as proached by these prophets did not refer to all the vanous outward marks of religious men introduced to distinguish them but could be called a system merely with reference to the underlying spint of the 'creed preached by them It is arguable that in the context of our analysis Jainism. was e cultural pattern, which flourished in vinous parts of the country long before the coming of the Aryans, which put its' emphasis upon penances and austenius, which put its faith in the presence of unroernal life in anumate as well as seemingly inanimate substances, which accepted the principle of transmigration of soul, and which admitted the possibility of the attainment of the highest truth by people of all sects classes, nices and sexes A cultural pattern like that was necessarily divergent from the practical atualīsuc and the essentially adusive and oligarchical culture of the Aryans , and possibly in speaking of the earlier Torthanidres, oftan differing from cach other in their complexon, stature, longevity, and separated from each other by long Aretches of times, the Jaina canon was doing no more then admitting its kinship with the maious indigenous practices of the country or at best appropriating to itself the many kintly orders which casted in Tadia before the coming of the Aryans Certainly the rationalisation of the Jains, as also Buddhism, religion in the 6th century BC. in the province of Bihar, where Aryad colonisation was about that time still going on, vitally marked the adoption by the Kpataga, Arros in their annoyance against the Brihmadic absurditas of heirarchical and Htualistic development,, of the casang pre-Aryan culture.

·ROLE OF MAHAVIRA IN JAINISM. Having thus come into the ken of Hindu thought in the form of Buddhism and Jainism, this pre-Aryan Sranams culture became a permanent feature of it The credit for that, so far as Jaiqusm is concerned, is due entirely to Mahāvin. Although twenty-fourth In the succession of Jaina firthankaras he was in fact the founder of the faina doctrine His parents wete the worshippers of Parsya and followers of the Sramoras, and he himself followed the Srananc path of 'extreme self mortification before he became on Arhar a Jina or a Kovalın But having attained that position, he systematically defined his system and religion Starting with the theory of Karma, he believed that its inevitable effect was to create an endless series of births and deaths, 1 c transmigration. He defined his aim as the annihilation of Karma, or the shutting out the influx of bad Karma', by wstenities and pcmances. He condemned the middle path of the Buddhists and a path of pleasure and luxury and recommended extremes of torture and mortification of Besh as necessity for self-realisatson. These doctrines he had to defend agunst the attacks of a number of rval sects, eg the Bauddhas, the Bärhaspatyrus, the Náshkas or Chärvikas, the Vedāntins, the Säskhyas, the Adžştavādins (Fatalists) the Ajivikas, the Trairisikas (Jada followers of the Vaiteșika philo, pophy), and Save I With the support of his "royal followers and numerous devoted disciples, he was able to gain for his system a wide currency in the eastern regions of India and was able to have it actepted by bus own kinsmen, the Aryans, as well as the indigenous people in and outside the palc of Aryan colonisation The acceptance of this, 10 point of content, csseistally non-Aryan syſtem by the Aryan tab made possible by the special circumstances of the age As we have seen above, atualism was inherent in the WTS 1 Sec SBE XIV P 235-238 ·1 whole structure of the Vedic religion from the very start, and Atualism brings with it inevitably the organi mation of castes and classes, in which the men of leaming, the Bribmanas who officiated at sacrifices, necessarily occupied the place of highest cmincnce, but the wholly absurd proportions to which atualism had developed and the arrogant position to which the Brihmaņa class had ansen in the Vedic stem in the 6th century BC naturally tumed the minds of the people against the Brāhmaṇic culture and inclined them to the acceptance of new protestant creeds It 18 noteworthy that ascedcism of a type had already come into being within the Vedic religion and had been directly encouraged by the Upanişads The Arapyskas were the products of hermitages of the forests whuther the Upanışads recommended retirement as essential for those who sought the highest knowledge! Thus, numerous individual Parivrājakas were a familiar spectade 10 India on the cve of the risc of Buddhism and the for mulation of the Jana creed in the 6th century BC The organisation of ascetic orders and sangkas by Buddha and Mahavira appeared to be no great departure from the pre-casting practice. Even the Parsvrdjakas 10 thc Brihmanial system were free from the obligadoas of performing religious cercmonics on account of their peripatetic life. The prohibitions now enjoined by the Jaina and Buddhist organisations were 18 sf further developments on the same road. ROLE OF JAINISM IN THE SPREAD OF HINDU CULTURE. To counteract the unsavoury developments of Brabomnical hearchy and rituals, Mahivir, and Gautama had naturally turned to the pre Aryun demo- Cructc and cosmopolitan culture and buionalised it in their Sramaris systems, which henceforth became constituent units of Hinduism. But the role of these i See Br Up " See Rhys Dande-Buddhis Lodz ·) systems in the spread of Hinda culture in Ladia pus a highly important one. Aryári colonisation of India had so far beer largely of an exterminatory character "The first wave of Indo-Aryan invasion was in the nature of a tribal migration from the side of Afghanistan, when a valt horde with their women, children and cattle entered India and at once began an exterminatiog war with the natives of the soul i Their knowledge of harder metals and hörse nding, and these superior physical Arength; 'gave them a great advantage over their focs, although the latter often offered stout, but unavailing, resistance to the invaders It appears that in the first Stage of 'Indo-Aryan colonisation the invaders made a clean sweep of their foes, who either died or fied to the east and south, and received very little admixture of native blood In the second stage of colonisation, in the Madhyadesa, the Aryans were not able to preserve their isolation to the same extent By now the Aryan conquerors had begun to fight among themselves for rapremacy and anyhow the wave of fresh immigrants was not sufficiently strong to enable the effective occur pation, and cultivation of conquered lands, and the conquerors félt the need of labourers on their new settlements Perhaps the need of women was also felt. The original ferocity and the ruthless policy of Citermioguion was naturally to some extent modifica, and there was also some admixture of the native blood and native influence upon the Vedic language and religion. But this admixture was not looked upon with favour by the Aryans and it was perhaps tp guard against this admixture that the caste system was made ngid and hereditary in the Gangetic and eastern plains, thuis giving a new turn to the Aryan soaal organisation Aryan culture, which had always been 20stocratic and oligarchical in its character now became exclusive, and this exclustveness it seems to have retained for Cyer, afterwards * Dutt--Arriolution of lodu, p 85.

·( 10 )
period, ao section 10 Hinduism was left with a brord
and cosmopolitan outlook to ctablish contacts with
foreigners whose immigration into India continued
as ever, and to act as the instrument for the spread
of Aryan culture among them Thus, 2 gulf was
created between the indigenous elements of the Loduan
population and the immigrat foreigners, a gulf which
in the course of time became a perpetual feature of the
Indian soal staation.

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·हमारे नये प्रकाशन Studies in Jaloa Philosophy-- Dr Nathmal Tatiya, MA D.Litt Rs 16/- Hastinapura- Shri Amar Chand Rs 2/41 धर्म और समाज- प० श्री सुखलाल जी संघधी, रे रुपया माचीन जैन तीर्थ-(मेस में) रा० अगदीश चन्द्र जैम, M.A Ph.D दो रुपया आचार्य हेमचन्द्र का शिप्यमरल- प्रो० भोगीलाल सारेसरा, M.A, Ph.D माठ भाना A Critical & Comparative Study of Jain Epistemology- (in the Press) Dr S Bagchi Rs 51 The Sunutar JAIN CULTURAL RESEARCH SOCIETY F3 BENARES HINDU UNIVERSITY मनारस हिन्न नियमिटी प्रेस बनारस।

·buttato No. 32
MAHAVIRA
AMAR CHAND
JAIN CULTURAL RESEARCH SOCIETY
PO BANARAS HINDU UNIVERSITY
Barch 1953.
Six aman

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·MAHĀVĪRA
Condition of the Country
The sixth century B C 13 one of the cardinal epochs
la human history It was the age of extraordinary
mental stu and spiatual unrest practically all over the
wodd For instance, Socrates in Greece, Zoroaster
in Persiz, and Lao Tse and Confucious in China marked
2 revolution in the thoughts of those countries The
appcanence in India of Mahavir and the Buddha,
In the same way meant the advent of philosophical
mtionalism.
In Indian society, this age was in various ways
cconomically, socially, religiously and even politically,
a peaod of transition and uncertainty From the
simple, and, on the whole, republican social organisation
of the Vedic times the country had been passing through
& process of gradual stratification, unul by this time
caste distinction and prestly oligarchy had become
a means of populat exploitation and a source of enormous
social untation Ratuals and ceremonies came to be
worked out in endless details, and most fanciful and
mystic significance was attached to them. Bloody
Bacnfices became the order of the age and lasted for
weekt, months and even years Sadras, the fourth
and the lower-most caste, which formed a bulk of the
population were not only socially boycotted, but
their very existence as questioned and even barc
necessities of human life were refused to them,

·Such a state of things was very disconcerting to
the considerate and serious-minded section of the
society Lord Perfvanitha the 23rd TIntbankan had
preached against the existing evils of the society some
250 ye218 before the advent of Mabavim But after
his death soacty was again condemned to yet worse
state of affairs It was in the above arcumstances
that Mahavira, the twenty fourth and the last in the
galaxy of Tirthadkanas, tas bom.
Parentage
The birth place of Alabávira was Kundagtima,
which was e suburb of the flounshing town of Vaisali,
about 27 miles north of modern Patna It was in
important seat of the Jnātçka Ksatriya clan, otherwise
named Nāya or Nāta It was oligarchic republic, its
government being vested in a senate and presided over,
with the title of king, by Alabāvira's father Siddhantha,
also named Sreyām,a or Yasirmua. He belonged to
the Kasyapı gotra. The name of Mahivin's mother
was Tasalā, also known as Vidchadatā or Payaldinni,
of the Vaśışthe gotra She was a sister of Cetaka,
the powerful ruler of Vidcha, at whose call the Licchavis
and the Mallas mllied together for the purposes of
offence and defeace.
Birth
In the year B C 599 op the 13th day of the bright
half of the moon, in the month Caitra, when Tasala
herself was in peefect health Mabivira was bom.
The Kalpa Soin speaks about the great rejoicingt
that took place in the family and the town on the binh

·of the child, about the great illumination of the houses und streets, about the liberation of pasoners, and about the performance of numerous chantable deeds Names and Appellations Mabivira has been remembered by numerous names, such as Vafallye auzen of Vašãlı , Videa son of Vidchadatia , Arhat being worthy of Venemdon, Anhanta-destroyer of enemies, Arhantadestroyer of the roots of Larmas Sasananāyaka. head of the order , Buddha-having attained the lugliest knowledge in the Jaina Agamas be is rcferred to as Vardham on, because of the increase that had taken place in the silver and gold, the intensity of liberality, and the popularity of his parents ever since the moment he had been begotten The gods gave him the appellation of Mahüvīra for his forutude and hardihood in beanng patiently all sorts of privations and hardships, for his strictly adhening to the rules of penance, and no less for his indifference to pleasure and pain. The Buddhists, on the other hand, know him by the name of Nigantha Nățaputra This was undoubtedly the name by which he was known to his other contemporades At the very face of it, this game is composed of two distinct epithets, the first of which is religious and the other secular He was a Nigantha (Nigrantha) in e literal as well as in a figurative soseutanrdly noclothed sad inwardly free from worldly bonds and tiet. His followers, accordingly, came to be hrown 25 sırgrunthus, and lay followers as nirgrantha frárokas or framapopasakas He was called Năţzputra because he was a saon of the Náu or Níta clan ·He was also alled Jina le the conqueror of the bermas-the greatest cnemies of the soul, and from this appellation Jainism derives its banc. Mahavia's a versions to love and hatred cared for him the appella tion of Sramana or recluse. He is also called Vim, Ativire, Sanmat Siddha Mukta and by a host of other names in the later Jaina literature. All these are clady qualımare names, that 15 to say they are meant to draw our attention to certain qualities possessed by Mabăvira Early Lefr The facts of the early life of Mahavira are very few indeed 25 gleaned in early works But the later accounts have connected him with certain anec dotes, myths and miracles Here is one, illustreuve of his supreme vloor "One day, while playing with his facads 10 the garden of his father, Mahāvina saw an elephant which was mad with fury with juice flowing from his templos, rushing towards them His companions—all boys shocked and frightened on the sight of the impending daager, deserted their comrade and reo amy Without losing a moment, Dahivira made up his mind to face the danger squarely went towards the elephant caught hold of his trunk with his strong hands, and mounted his back atoncc, In person Dahivira pas very handsome and impressive The several names by which he 18 called indicate that the chief quality of his character was courage and valour. Hc 525 jatelligent and possessed ·(8) of every keen intellect The Sütras mention that from his very birth, he possessed supreme, unlimited, and unimpeded knowledge and intuition and bad the aspirations of a man of knowledge Mahavira's carly life was spent in a royal atmosphere tempered with healthy influence of a republican character His upbringing was quite balanced and his development was perfectly proportionate His early years were spent 10 comfort, but not in luxury His ambition was that to conquer, but not with a view to mastery over others From his later thinking we find that he was deeply influenced by the democratic ethos of the society in which he was brought up He was also impressed by the inadequate application of this ethos in the political, conomic and social life of the community without its being based upon a really democratic religious system, so that later on he took it upon himself to work obt and propagate a system of complcte spiritual demoancy in the form of Jainism Mahavira was an unusually reflective lad from his cady childhood, and thought of renunciation in his carly youth. He was however, always prevailed upon by his affectionate parents to change his resolve In order to create around him a luscious atmospherc of amusement and pleasure, and to engage bis miod in worldly things they married Nabāvima to an exceedingly charming princess Yasodt, of the Kaunçınga gotra, and a daughter Anują or Pagadarśanā vas bom to them. This daughter, eventually was married to a nobleman Jamāli, who after becomag a follower of hus gicat father in law, ended by opposing bum Their ·child, or Mahivina's grand-daughter was named Yasomat or Ścsavati The Digambar accounts, however, differ on mariage Mahävin bed no desire to hurt his parents if he could help it and so he promised his mother that he would not rcnounce the world as long as his parents were alive This would suggest that Mahāvim TUS : duuful and considerate son, although very strong in his determunaton, for, in his twenty-eighth year, when his parents died he repeated his desire of renundation to his elder brother But the brother dismaded him saying, the deaths of our parents are sull fresh in our memonics your leaving us at this time would render our bereavement the more unbcamable and painful' Mahāvim, therefore, lived for two more years in the house. $ Renriation Disgusted with the non finality of the things of the world, and pursuaded by a desire to search for the ulumate Truth, Mahārīra formally renounced all hus secular boods and set out for the life of a houscless monk. The great cvent has been somewhat poignantly descobed in the Kelpa Sutra 'In this age, in the first month of winter in the dark fortnight of Märga'sirga, on its fifteenth day when the shadow had turned towards the cast and the first Purust was full and over, on the day called Suyrita, in thc #wharta Vijaga, in the palanquia Candraprabhd, Mahiīra, followed on his way by a train of gods, men and asumas went aght through Lundapure to a pack ·called Sandavena of the Jäätskas and proceeded to the excellent trce Aŝoki. Therc under the excellent tree Asoka, he caused his palanquin to stop, descended from his palanquin, took off his omaments garlands and finery with his own hands and with his own hands pluched out his hair in five handfuls When the moon was in conjunction with the asterism Uttará phálguni he, after fasting two and a half days without drinking watet put on a divine robe, and quite alone, nobody else being present, bc tore out his hair and leaving the house entered the state of houselessness The Jainas mark with great precision the five kinds of knowledge (Jñana) Mahavir was bom with the first three-Mati, Sruta and Avadhi On the ove of his renundation, be guned the fourth-Manah paryaye, by which he knew the thoughts of all sententbings and it remained for hina to obtain the fifth and the final degree of knowledge which 18 called Kevala The Asortie Lift Mihävira's ascetic life, before his attainment of the highest spintual knowledge lasted for more than His parents were lay-disaples of the Oder of Pārsvanatha. Mahavirz, therefore, began his Dovitute as an ascetical member of the same Order His habits of life during this period of preparation for the perfect knowledge may be bacfly menuoned He went about neked possessed not even a bowl for collecting food, and ate in the hollow of his bands - twelve years ·10 He neglected his body completely Many insects crawled on his person, bit him and caused him pain, but he bore it with patience People were shocked at the sight of him. They shouted at him, and even struck him. For days and months he would observe silence and remained absorbed his thoughts He zvoided men as well as women, often gave no answers to questions pat to him, and omitted to return greetings Penances Mahavir 8 idea of tapas was that of Samvara or practice of self restrunt, with regard to body, specch and miad In his vicw gustenties had to be ioward as well as outward and fasting, absolute chastity and unmiugated meditation were its several forms He, therefore, performed a very prolonged course of severe penances for twelve years for the destruction of bis karmas. This course comprehended uolater rupted meditation, unbroken chastity and the most scrupulous obscrvence of the rules concerning eadng and danking The account of his sodhams given in the Adrūnga is litcrally soul-stirang Hc meditated day and night uadisturbed and unperturbed Avoiding women, and giving up the company of householders, he Icalised singlencss. He did not care for slecp for the sake of pleasure and slept only for short hours In winter, he meditated in the shade, in summer he exposed himself to heat He was free from sa and desire, not attched to sounds or colours, and never acted circlessly Thoroughly knowing the carth-bodics, water bodies, fire-bodles, ·wind-bodies, the unchens, seeds and sproutes, and comprehending that they are, if narrowly inspected, imbued with life, he avoided all lods of sins, and abstained from all sinful activities He did not use what had expressly been prepared for him knowing measure in eating and drinking, he was not desirous of deligous food for more than a couple of veats he led a religious life without using cold water He remuned arcumspect in bis walking speaking, begging and obeying the calls of nature He remained arcumspect in his thoughts, words and acts Hc guarded his thoughts, words, acts senses and whastity He moved without wrath, pride, deceit, and greed He remained calm, tranquil, composed liberated, free from temptations, without egoism and without property In short, he had cut off all earthly ties, and W23 not trained by any worldliness His was unobstructed like that of life Like the firmament he wanted no support Like the wiod he knew no obstacles His heart was pure life the water in autumn He remained unsoiled like a lotus leaf His seases were well protected like those of a tortoise. Like a thinoceros he lived single and alone He was free like a bird, always walking like the fabulous bud Bhörand valorous like 20 elephant, strong lhe a bull, difficult to attach ube a lon steady and firma like the mountain Mandara, deep libe ocean muld like the moon, effulgent like the sun pure like gold, patient like carth, and shining in splendour like a well Lundled fire He'lived, except in the rainy season, all the aght months of summer and winter, in villages only a single course ·( 10 ) ought, and in towns only five nights He was indifferent alike to the smell of ordarc and the street scent of sandal to straw and jewel dirt and gold pleasure and pain, this world or the world beyond to life and death. Ho cierted himself for the stoppage and the defilement of karmas came Varaur rog and Mettrog orth Goldla The Acaranga mentions that renunciation implied the quitting of the nonhem ksatriya part of the place Kundagrima, and acaval in the village Kummira, presumably a suburb of Kundagilma. Then hc moved to thc settement of Kollaga, ncar Nålandā, where he was bospitably reccived by the brāhmana Bahula. After roaming about in this area for six months, Mahāvina to Astlugiama, identificd with the modem Burdwan, to spend his first rainy season there. On way to Asthugima MdSvira hed the first taste of those bitter caperences which were going to be a common faturc of bus sadhaka life-) of hostilny towards him of the other panviājuka sccts roaming in those areas and (b) of his persecuuon at the hands of vanous tempter gods Mahavira second cainy season as spent at Nilanda, where he was met by Gosala Mankhalıputta (Mashanputra) the Ajivo ka teacher Gofila was then wandenng about showing pictures to the people. Hc wat atuacted by Matīvir owing to bis cxtraordinary self rearrant and impressive habits of medsrauon Possibly another factor, Mahävin scapaty to prophay things correctly, also helped to increasc Gośdla's kecadess in him from this ume on unrds both travelled ·( 11 ) together for a period of over six years, and visited Camph, Bhaddild--the capital town of the Mallas Magadha, and Ladha deśa In the tenth year, on return from the Ladha country, while they were travelling from Kumiragrāma to Siddhārthagrama there sprang up acute differences of opinion between them Gosala separated bumself from Mihávira and became known as the founder of the Așivaka sect Enlightenment Thus as bero at the head of a battle, he bore all hardships, and icmuning undisturbed with oght knowledge, faith and conduct he meditated on himself for twelve years Duning the thirteenth year, in the light fortnight of the month of Vasākha, on its tenth day, outside the town Jşmbbikagrāma, on the band of the aver Rjupall, not far from an old shrine in the field of the house-holder Syimaka under a Sala trec and the asterism Uttari-phalguns he attained the highest knowledge and intuition called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete and full He was at that time absorbed in deep meditation in a &quattrog position with joined heels, exposing bamself to the heat of the sun, after fasting two days and a half, even without drinking water Thus at the age of forty two, he became a Jina, an Athet, a Levalin, omniscient, all seeing and allknowing Propagation of the Doctrine The last thirty years of his ufc, Mahävir spent the propagation of his doctanc He travelled ·( 12 ) through many parts of India, preaching and converting people to his faith, stopping as before for the four months of the rainy season at one place Knowing that a big jafia (sacnfice) had beca organised by a brāhmana Somilidirya at a place at some distance from Jgmbhikagrāna- the place where hc attained Enlightenment Mahāvina moved to that place and held a public eudience there He esplained his doctrine of the Jiva Ajiva, Astara, Bandha, Sammira, Ninjari and Moksa The result was that among others, cleven of the learned brāhmapa teachers, who had come there with a band of disaples to participate in thc sacrifice became converts to Mahavira's fath. They are known as the eleven Ganadharas or the chicf dwciples of whoin Gautama Indrabhuu was most prominent Under these Ganadharas were placed all the monks of the Order Thcsc conversions have to Mahāvica e respectabic community of 4411 Smantañas and a large number of lay-disapics or Sramanopasakas The genius for organisation, which Alahavira possessed, 18 shown in nothing more clearly than in the formation of the order of the lay-disciples both of men and women. Nou Alahävira s fame as an omniscicnt secr began to spread fast and widely Mahārıca had some powerful supporters among the ruling kangs and pooccs also to whom was duc the spread of his doctrines King Udayana of the country of the Sindhu Sauviras king Dadhirdhana of Campi and his daughter Candnä, kung Satanska of Kaufimbi and king Canda Pradyota of Arnou arc notables in the list of such tulers ·( 18 ) Further, the fedem illumination in honour of Alahāvira's death by eighteen Gañasăjās of Kasi and Košala, aine Mallahis, and nunc Licchavis points to the extent of his influence and to that of his religion over these republicen people But Mahavira, libc the Buddha, was also known for his devoted disciples some of whom attained to Kapalra His first conserts were the eleven Gañadharas, already referred to Gardabhäll, who made a monk of king Sanjaya of Kampulya is another notable In one of the well kpopo Jaina Agamas Uvasagadasło the names of ten of the most important lay-followers of Mahāvim art recorded. Vāņujyagrāma, Campā, Vāranası, Alabhia, Kämpilya pura, Polāsapura, Rajagsha, and Srivast are mentioned es the important ones among the places visited by the penerablc“ Ascetic In Vanijyagtáma, the great laydisaples Pere Ananda and his wife Bhadrâ in Vārānas, Călanípoya and his wife Syām., Sarādeva and his wife Dhanya in Alabbit, Cullašataka and his wife Bahula 10 Kampilyapura, Kuqdakolıta and his wife Puşyž 10 Polāsapura, Sakadálaputra and his wife Agrimutra in Rājagthe, &hāšataba and his wifc Revau and in Sravasti, Nandınlpnya and his wife Ağvini Šaleyikapită and his wife Phálaguni These lay-disciples are men tioned as persons of opulence and influence, and as those noted for their piety and devotion Personality of Mahavira All these disciples and folloners suocerely believed that their Master was a great Sramana, a great Brāhmana, 2 great Tirtharihara, a great Guru, a great Teacher, who ·was gifted with a supreme knowledge and vision of the saman bonito To them he stood as a living example of highest human virtue and perfection. His life was to them a perencial source of light and inspiration. His suffering and forbearance kept them steady in all their toals and tribulations And his teachings or instructions were to them not ordinary words but uttenaces of one who saw the ught of Truth, and was able to lead others along the path of Truth. In all camestness, they sought to obey those words both in letter and spint. In other words, those teachings of his were readily accepted by them as a meas of sausfying their supreme religions aceds Wandırmg and Nirvana During the 30 years of his carest as Teacher, Mahavira spent four rainy seasons in Velsali and Vapijyagrāma, fourteen ua Rasagpha and Nalandi, sıx in Mithila, two in Bhadokā, one in Albhika, onc in Praltabbūmi, Obe la Srivasti and one in the town of Paris , which was his last miny season. In the fourth month of that miay season, in the dach fortnight of kinuha, on its Aftecath day, in the last watch of the night in the town of Pivā, in king Hastipila s office of the white, the venerablc Ascetic breathed his last went off, quitted the world, cutting asunder the ties of birth, decay and death Legends have gathered as thickly round Mahavira's death as round his birth. One tells how nearly all the ruling chiefs of the country gathered to hear his discourses, and how the Saint preached to them with wonderful eloquence for six days Then on the seventh day he took his seat upon a diamond throne, in the ·( 16 ) centre of a magnificent hall, which had been specially built for him on the borders of a lake It was a dark bught, but the hall was brilliantly illununed by the tuper-natural glow that issued forth from the gods who had come to listen to the illustrious Preacher Mahavira preached all night The Saint Lucw that his end was drawing nigh, so he set reverently with clasped hands and crossed kaces (Samparyadka Asana), and just as the morning dawned, he attained Nirvana Mahāvina attuned Nirvana in BC 527 at the age of 72 The Licchavis and the Mallas were the two peoples to whom the rise of Mahavir was an object of national pnds, and accordingly, it is said in the Kalpa Sain, that when the great Soul departed the 18 confederate kings of Kasi and Košala, the nine Mallalis, and the nine Lucchavis insututed an illumination saying, 'Slace the light of intelligence is gonc, let us make an illuminauion of material matter', and this is thought to be the beginong of Diwall among the Jaisas. Contemporaneity prth the Buddha The evidence of Buddhist literature is sufficient to establish the contemporaneity of Mahăvirs and the Baddha. Although they had not personally met cach other there were occasions when they felt interested in koowing and discussing each other's views and position through intermediares Dirghatapasvi and Satyaka among the Nirgrantha recluses and Abhayaan the prace, Upal—the banker and Simhache Licchari general, among the Jaina luty loom large among those intermedianes ·( 10 ) Teaching and its effets Ahimsa or non-violent attitude is the very first ponciple of higher life that Mſahávira inculcated to his disaples and followers. The visible dects of Ahimsa were sought to be proved by practical demonstration also As a result in his life-ume, prctically all nghtcous hings made it a point of duty to vouchsafe the lawful protection to all forms of life It also had solutary effect on dict People gave up killing and took to vegetables, which provided no less energy The same ponciple served to mitigate the nigour and ruthlessness of the caminal justice for times to como The ancient laws were considerably modified and humanised. Compassion for the suffering fellow-beings is just the other 31dc of Abims. In this way more and more philan thropic actividcs humanitarian deeds and instituuons were encouraged The Kriyavida or doctrine of action, which Mahivira taught, contributed towards making people conscous of their responsibility for all their acts mental, vocal and physical The same also awaheaed the consciousness that salvation was not a gift of favour but an attainment within human reach through pious deeds Thus the distant and or ulumate object of Janism as taught by Mahátira is Nirvine, which consists in Perfect Peace Nicvina 18 just the other name of Mokpo or liberation, Muktı or deliverance "There is a safer place, Mahavira declared, in view of all but difficult to approach, where there 18 no old age, nor death no pain nor discase This is what is called Nirvina of freedom from pain, rather perfection. It ·( 17 ) is the safer, happy, quict and eternal place, which the great sages reach But if Nirvana or Mokşa 18 & reel state of swkha or bliss how can it be reached? The opinion that pleasant things are produced from pleasant things-Molşa, a pleasant state is ardved at throngh comfortable life, another pleasant thing 18 opposed to and proved to be funle Even the Buddhist mode of life appeared to be too comfortable to be compatible with the aght path to salvation Mahāvina, therefore prescribed rigorous practice of penances for the attainment of Mokşam-the highest bliss Sacavaca or practice of self-restraint with regard to body speech and mind was just the other aspect of tapas as taught by the great Teacher The several practices of sustentes were to be resorted to as means of weaning out and ultimately destryoing the effects of karmas or sinful deeds committed in former castences, and also of not giving effect to new karmas Mahavira declared “There are 0 1 granathas, some sinful deeds and acts you have committed in the past, which you must wear out now by this acute form of austerity Now that you will be living restrained here in regard to your acts speech and thoughts, it will work as the non-doing of harmas for future Thas by the exhaustion of the force of past decds through penance and the non-accumulation of new acts (ou are assured) of the stoppage of the future course of scbirth, from such stoppage, of the destruction of the effect of karmas, from that of the destruction of pun, from that of the destruction of mental feelings, and from ·( 18 ) that of the complete wearing out of all kinds of pain." And there follows 28 a result, the non-gliding of the self in the course of Sepisara in future, This 16 what 15 seproduced from the Jaina Sarnas in the Majjhima Nikāya, and the historcal importaoce of this Buddhist statement of Mahăvia's ideals is that It points to a very early formulation of the main ideas of Jainism. Its importance lies also in the fact that it sets forth the entire chun of reasoning by which the terms of the Jaina thought were interlinked the sequence cnding in Mohsa. It serves also to naval the plan of thought in which the chain of reasoning was sought to be developed by arranging the terms broadly under two heads-positive and negative Salvation was assured to all without distraction of castc creed of sci. Mahavira lay great emphasis upon chastity—both sexual and moral It was a virtue, bc declared, alike for individuals and options to develop The Svidrada 18 a doctrine forming the basis of Jaina metaphysics and dialectics It was formulated as a scheme of thought in which there is room for considerauon of all points of view and of all ideals This was brought forward at a most crucal period of Iodian lifc, when many conflictlog dogmas were adumbrated without ludug to certitude. The Spidvida stands out as an intellectual idea of that harmony among men which is based upon mutual understanding In Literature it has served as a basis of eacyclopaedic known ledge in which many of his voturies have excelled.

·(19) Such was the form of Mahavín s declarations which aroused confidence in so many hundreds and thousands of his followers who had gathered round his personality and impelled them to follow bis example in their own life. And such was the special attraction of religious life which was held out to the householders, both mea and women from all families and social grades who came to form a large body of lay-disciples of the vencezblc Asccuc Mabavira Bisumé Mahavira was one of the great teachers of mankind He was indeed one of those teachers through whom the problem of the perfection of man came to recognised as the highest problem before progressive humanity All the rule of religious life, which he had enjoined, Feste intended to be practical and to the attainment of perfection of self The goal set before mankind was the blissfulness of the coure being which could not be brought by wealth, pomp and power in the world. This happy state is to be attained through patience, forbearancs, self-denial, forgiveness humanity compassion and consideration in short suffering and sacrifice, love and kindness Mahavira has died, but only to live 29 an entemal personality ·जैन संस्कृति संशोधन मडल, बनारस-५ के प्रकाशन जैन संस्कृति संशोधन मंडल की ओर से दो श्रेणी में पुस्तक पुस्तिकाओं का प्रकासन होता है। एक है सन्मति प्रकासन' और दूसरी है पत्रिकाएँ । समति प्रकाशन' माला में अभी तक पाठ पुष्प प्रकाशित हए है और पत्रिका के रूप में ३३ पत्रिकाओं का प्रकासन हुआ है। इसके अतिरिक्त 'धर्म मौर समान तमा 'उस्मार्पसूत्र' सविवेचन मामा दो पुस्तके माल की ओर से क्रमग हिन्दी मन्परत्नाकर कार्यालय, मंबई, और अपभवास रोका बर्षा से प्रकाधित हुई है। सभी पुस्तकों पा संक्षिप्त परिचय यही रिया पावा है। मंग्रेजी की पुस्तकों का माम अंग्रेजी में ही दिया गया है। सन्मति प्रकाशन 1 World problems and Jaina Ethics-Dr Beni Prasad M.A Ph D , D Sc Aos Six इस छोटी सी पुस्तिका में स्वर्गीय गफ्टर साहिब मे अहिंसावि पानों पतों का विवेचन करते हुए बताया है कि इनके पासन से विश्व की समस्पामों का समाषाम किस प्रकार हो सकता है। इस पुस्तिका की दूसरी आवृत्ति पी है। पुस्तिका विसरण करने योग्य है। Lord Mahavira A Study in Historical Perspectives-Dr Bool Chand M.A., Ph.D., IAS Rs. 4/8/ इस पुस्तक में थी गक्टर साहिब में भगवान महावीर के जीवन की पिपना ऐतिहासिक दृष्टि से की है और उनके उपदेशों का संग्रह भी संक्षेप में कर दिया है। भगवान् महावीर के जीवन के विषय में अंग्रेजी में यही एक मात्र पुस्तक है जो छोटी होने पर भी विभोग्य है। ३. गुजराप्त फा जैन धर्म-मुनि श्री चिनविजय पी चिरेक्टर, भारतीय विवाभवन बबई। गुगरात के सांस्कृतिक विकास में ही नहीं किन्तु सर्व प्रकार के विकास में बैन पर्म ने पो देनी है उसका संक्षिप्त किन्तु विधद मौर वारहवामा ·प्रामाणिक विवेचन ऐतिहासिक दृष्टि से आचार्य श्री जिनविषय पी ने इस पुस्तर में किया है। ४. जैन प्रत्य और ग्रन्थकार-श्री फतहबन्द बेसानी न्यायतीर्ष भ्याफरणती म्पायरन । देख रुपया मैन प्रन्य और ग्रन्यकारो का यह संकरन हिन्दीभाषी विद्वानों को जन साहित्य का घतानी के अनुसार परिचय देन रे लिए एक मात्र साधन है। इसमें पुस्तकों के विषय का भी निर्देश कर दिया है। पुस्तक बहुत ही महत्व की है। 5 Jainism-The Oldest Living Religion -JP Jain MA, LL.B Rs 1/8 इस पुस्तक में लेखक ने मैन धर्म की प्राचीनता पर प्रकापागला है। 6 Studies In Jaina Philosophy-Dr Nathmal Tatta MA, D Litt Rs 161 यह श्री शक्टर साहिब का फलफसा विश्वरिपालय की री सिट की नपाधी के लिये लिसा गया महानिषष है। जैन तत्वज्ञान का सर्वागधर्म विवेचन करने वाली यही एक मात्र पुस्तक उपलब्ध है। लेखक ने इस पुस्तक में अनेकान्तवाद रा विवेचन, गाना का निरूपण, यविद्या का निरूपण, जैन दृष्टि से कर्म का विचार चैन पृष्टि से योग का विचार, भारतीय अन्य दर्शनों के साथ तुलना करके विस्तार से किया है । इस पुस्तक की भूमिका महामहोपाम्पाम ग. गोपीनाय पविराज ने सिली है। देश व विदेश के अनेक विद्वानों मे और हिन्दु', 'अमृत वनार पत्रिका मादि प्रतिष्ठित पत्रों मे इस पुस्तक की बहुत प्रचसा की है। ? Hastināpura The Glory of Ancient India- Amar Chand, MA Rs 2/4 भारत की प्राचीन सुप्रसिस मगरी हस्तिनापुर का परिपय एसक म । मैविक बौर और जन साहित्य के आधार पर दिया है। भारत सरकार पारा यहाँ होने वाले सुवाई कार्य का सस्य निरोक्षित विवरण भी दे दिया है. पतएव इस पुस्तक की महसा वर गई है। पुस्तक सपित्र है। इस पुस्तक की भूमिका कासेज मोफ गेसोगी के प्रिन्सौपा ग. राजसि पाण्डेय ने लिसी है।

·( २२ ) ८ भारत के प्राचीन जैन तीर्थ गे. जगदीशचन्द्र जैन, एम ए पीएचगे दो. इस पुस्तक में खफ में भारत के प्राचीन भगरों का परिचय बना गम मोर पासि प्रिपिटक के बाभार पर रोचक रंग से दिया है। पुस्तक में भगवान महावीर के विहार का तथा महावीर फासीम भारत का मकमा भी दिया गया है। भारतीय प्राचीन इतिहास और भगोल के विद्वानों के लिए पुस्तक बहुत उपयोगी है। पत्रिकाएँ १ जैन दार्शमिफ साहित्य के विकास की रूपरेखा~यी वसमुस मालपणिया। पार आना इस छोटी सी पत्रिका में लखक ने संक्षेप में जैन पार्शनिक साहित्य के ऋमिक विकास की स्परेखा मंकित की है। पुस्तक पढमे योग्य है। 2, Jainism In Indian History-Dr Bool Chand Ans Sir. इस पमिका में घमण खौर वाझम संस्कृति जैम मोर पोर पर्म भगवान महावीर बार मैम धर्म प्राह्मण संस्कृति के प्रचार में जैन धर्म की देम इत्यादि विषयों पर संक्षेप में प्राय गमा गया है। ३ विश्व समस्या और प्रत विचार बेनी प्रसाद पारमाना समति प्रकाधन की प्रपम पुस्तक का यह हिन्दी अनुवाद है। 4 Constitution- Aas 4 इसमें जैन संसति संगोपन मंडष्ठ का संविमान दिया गया है। 5 (1) महिंसा की सायना-श्री काका कासकर (1) Jaina Cultural Studies Dr Bool Chand Ans 4 इस पत्रिका में काका साहिब मा महिंसा की सापना के विपम में मामिक विचन है वीर साप ही मास के पन्च होगम्भि सारभूम मुद्रालेस के रहस्म का उत्पाटन है। इस परिका में . पूसचन्द पी द्वारा लिखित पेन सोसाविक बम्पयम की जावस्यकता बार चसकी पिणा का निस्पक एक अंग्रेजी लेख भी पोर पिया क्या है।

·( २३ । ६, २६, २६ और ३२ धार्षिक कार्य विवरण इन पत्रिकामों में मेरल का परिचय और वापिक कार्य विवरण तमा माषिक स्पिति मोर माय-म्मम का हिसाव आदि दिया गया है। 7 Jainism In Kalingadesa-Dr Bool Chand Ans 4 इसमें मसिंग का प्राचीन इतिहास और जैन-नृपति बारवेल का परिचय उनके प्रसिय मिळालेस के आधार पर दिया गया है। ८. भगवान महावीर-श्री दासुख मारपणिया । दो माना इस छोटी सी पुस्तिका में भगवान् महावीर की साधना और उनके उपवंश का रोधक वर्णन है। पुस्तिका में दी गई सामग्री को देखते हुए मूम्प कम है। 9 Mantra Shastra and Jainism-Dr AS Altekar Ans 4 इस पमिका में 'भैरवपनापती कस्प' नामक पुस्तक और उसकी प्रस्तावना-मनशास्त्र का एक तुममात्मक अध्ययन की समालोचना की गई है और बेन-धर्म में मन्त्रशास्त्र का क्या स्पान है, यह विद्वान् सेखक ने बताया है। १० अन संस्कृति का दय-१० श्री मुसमानी चार माना निन्तिमार्ग मोर प्रवृतिमार्ग का विवेचन करके सेसक ने मन-पम को मिवृत्ति-प्रवृत्ति के समन्वयस्प बताया है। ११. मगवान महावीर का जीपन-१० श्री सुप्समासनी भगवान् महावीर के जीवन की पटनाओं पर ऐविहासिक दृष्टि से थी परितमीन इसमें विचार उपस्थित किए है। १२. (1) बैन हस्थमान-५० श्री सुखासमी (i) जैनधर्म और नीतियार-वॉ० रानवसि पाण्डेय पार आना इस परिया में दोनों मिटानों में पैन दर्शन मोर मापार के विषय में अपने सारगर्भित विचार संक्षेप में रसे हैं। १३. मागम युग का अनेकान्तयादपी दससुस मासवगिया माठ माना ·- ( ४ ) भगवान् महावीर के पहले के दार्शनिक विचार का संक्षेप में निमण करके भगवान् पुर के मनारमगाव और बिमज्यवाद का परिचय दिया गया है। सदनन्तर जैन भागों के बापार पर भगवान् महावीर मे बने कान्तबाव का यो उपदेश किया है, उसका मिशद विवेचन किया गया है। १४-१५. निम्रय सम्प्रदाय (पो भाग)-० श्री मुखलासपी एक रुपया प्राचीन जैन माघार विचारों के विषय में मौत त्रिपिटक, नागम और बदिक वाममय की सुमना परफे इस पुस्तिका में एतिहासिक दृष्टि से प्रकाश गफा गया है। भासकर निम्न विषयों पर विवेचन है- सामिप-निरामिप आहार, मधेसस्व-सवेलस्व, सपस्या आभारनिधार मातुर्याम, उपोसप पौषष मापानिधार, भिवष्य, श्या वीर समस्त। पुस्तकें बहुत महत्व की है। १६. पस्तुपाल का यिचामपरल-1० भोगीमाल सरिसरा एम०ए० पीएम गुजरात के इतिहास में प्रसियन वीर पुरुष बस्तुपाल के पास पास विद्वानों का जो घमघट पा उसमें से कुछ का परिचय लेखक ने इस पुस्तिरा में कराया है। १७ जैमागम-श्री वासुन माझपणिया दस माना इस छोटी सी पुस्तिका में छेखा म मैनों के मान्म बागों का संक्षेप में परिचय दिया है। माम मूस का ही नहीं किन्तु टीकोफ्टीकामों का परिचय भी दिया गया है। १९. गांधी जी मीर धर्म-पं. मी सुसष्ठाय भी पसमाना इस पुस्तिफा में तीन सेस है (१) गोपीनी की जैन धर्म को देन, (२) गोपीजी का जीवन धर्म (२) श्री दामुष माहगमिमा का क्षमा श्रमम गांधीगी २० अमेकान्तवाद-म्यवहारिक मोर सात्त्विक-.प्री मुमसानी माठमाना पाए मामा अनेकान्तवाद के द्वारा म्यानहारिक और सात्विक दोमो क्षेत्रों में किस प्रकार समम्बम रिया जा सकता है इसका विशद विवचन पी पंडित पी ने इस पुस्तिका में किया है।

·( २५ ) २१. जैन दार्शनिक साहित्य का सिंहालोकन-धी दानुष माशपणिमा दस आना पत्रिका न. १ में ओ स्मरेता दी है, उसी का पल्लवन इस पत्रिका में सेना ने किया है। और आगम युग अनेकान्त स्थापन युग, प्रमाम शास्त्र व्यवस्या युग और नवीन न्याय यग-इन चार युगों में भगवान महावीर से लेकर भारत का साहिस्पिक विकास किस प्रकार हमा है उसका दिग्दर्शन कराया है। २२. रामपि कुमारपालमुनि भो भिनविरम भी माठमामा मैनभर्म को अंगीकार करके सर्व धर्म सहिष्ण रहनेवाले रामपि कुमारपास का संक्षेप में एतिहासिफ परिषय इस परिका में करामा गया है। २३. जैनधर्म का प्राण-घी पं० सुमखास भी छ. माना इस छोटी सी पुस्तिका में परित बी ने मैनपर्म के प्रागमूस तत्वों का परिचय दिया है। २४. हिन्दू, जैन मौर हरिजन मदिर प्रवेश-भी पृप्पी राज मैन, एमए सात माना विपम' नाम से ही सष्ट है। सप्ट म से सेसक ने ऐतिहासिक वापारों पर जैनों को हिन्दू कहा है मौर हरिमना के मंदिर प्रवेश का समर्थन किया है। 23 Pacifism and Jainism-Pt Sukhlalji Ans8 पोति स्पापन में जैन धर्म का क्या योग रहा है, इसका विवेचन कसे हुए पति नो ने इस छोटी सी पुस्तिका में मन धर्म का भी संक्षिप्त परिचय दे दिया है। जीपन में स्पावाद-श्री पाकर पुषस बारह माना नौवन के प्रत्येक क्षेत्र में स्पाराव का पया स्पान है इसका विषय वर्णन पैसा प्रस्तुत पत्रिका में समा म किया है पैसा मन्यम पुरंभ ह । २८ भन्तनिरीक्षण ---या पं० मुपसाछ नी भीमद् देवर जी के एक स्तवन मापे० थी सुखलार जो ने इसमें लेमन किया है। इसमें पति के ही नहीं किन्तु समाप के भी आया रिमक जीवन का प्रतिविम्म है। छ थाना ·( २६ ) २० जैन साहित्य की प्रगति (१६४१-५१)-पं० श्री सुमालास भी पाठ माना यह मस्तूवर १९५१ में लखनऊ में हुए ओरिएन्टल कॉग्स के मपिवयन में ' प्रात और जैन पम' विभाग के अध्यक्ष पद से दिया ममा प्यास्यान है। ३१ हेमचन्द्राचार्य का शिष्यमरमा० भोगीलाल साडेसरा पांच माना सुप्रसिद्ध नाबार्य हेमचन्द्र के कुछ विद्वान् गियों का परिचय इस पत्रिका में दिया गया है। 33 Mahuvira--Amar Chand, MA As61 तरुण लेसक मे इस पुस्तिका में भगवान महावीर के जीवन पर संक्षेप में प्रकाश गला है मौर सन के उपदेशों का भी वर्णम किया है। मेस्सया अन्य प्रकाशन १ धर्म भौर समास-पं. भी सुसहास भी इसमें परिस पी के पम मौर समार विषयक विचार पूर्ण मेसों का संग्रह है। २. सस्वार्य पुत्र (विवेचन)-पं० श्री सुसमाप्त गी ह. ५॥) बापार्य उमास्वाति के सुप्रसिद्ध तत्त्वार्य सूत्र का विस्तव विवेचन श्रीपरित पी में पवेताम्बर, दिगम्बर सभी टीकायों के मापार पर किया है। प्रारंभ में विस्तृत भूमिका में मूस टीका मूहकार मौर टीकाकारों का विस्तृत परिचय दिया है। सूत्र पाठ धौर शम्द सूची भी शामिल है। 3 The Jaina Philosophy of Non absolnlism- Prof S Mookeri M.A, PhD Rs 15/ इस पुस्तक में मनेकान्तबाव के पिपम में विस्तार से सुमनारमक विवेपन किया गया है। इस विषय की यह एकमात्र पुस्तर उपसम्प-है। 4 ACritique of Organ of Knowledge-(प्रमाण-भीमामा) Prof S Mookerys and Dr Taua Rs 151 मापार्य हेमपन्द्र की प्रमाणमीमांसा का अंग्रेमी मनुबाद इस में दिया पया है। जैनम्याय पास्म के निमासु के लिए यह पुस्तक सपास है।

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·IMPORTANT PUBLICATIONS । -- - 2/411 । . Lord Mahavira -Dr Bool Chand RE 4/8/ Jainism -JP Jain Rs 1/8/- Studies in Jaina Philosophy -Dr.Nathmal tatus Ro 16/- Hastinapura -Amar Chagd Rs The Jaian Philosophy of Non Absolutism -Dr S Mookerji R. 15/ A Critique of Organ of Koowledge, -Drs SMookeryce & N Tatra Ra 15/- -० थी सुलझास पी R. 5/81 धर्म भोर समाज R: 1/8/-1 अनन्ध मोर प्रन्यफार-श्री फतवा वेसानी RS गुमराव का जैन धर्म -ममि थी जिनविजय की Re /12/- मारत के प्राचीन जैन तीर्य -गो. जमदीपचन्द्रमैन Rs 2/- जैन साहित्य की प्रगति-4 थी सुखलास बी Ro -18/- - सवार्य सूत्र 1/8/- । L Nalo - Boob nie pont by Y P P only Commission-20% to book sellan and 123% to Lahraries Concotuon to poor atadonta The Secretary, Jain Cultural Research Society, PO Hloda Ualvenalty Bioara5. ।

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