A HANDBOOK OF JAINOLOGY

ACHARYADEO SHRI

BHUVANBHANIJSOORISHWARJI

English Translation:

PROF. K. RAMAPPA. M.A.. B.Ed.

First Release:

4th MAY 1987

2000 COPlES

Price:

20 / Rs.

Published by:

SHRI VISHVAKALYAN PRAKASHAN TRUST

NEAR KAMBOI NAGAR

MEHSANA 384 002

GUJARAT

Distributor:

DIVYADARSHAN KARYALAYA 68,

GULALWADI. 3td FLOOR.

ROMBAY 400004

Printed at:

HARSHA PRINTERY

BOMBAY 400 009

PHONE: 86 56 88

A FOREWORD BY THE PUBLISHERS

We are supremely happy to place in your hands this book entitled, "A Handbook of Jainology", an English version of the Hindi book, Jain Dharm Ka Parichay written by Acharyashri Bhuvanbhanusoorishwarji Maharaj.

The famous Acharyashri Bhuvanbhanusooriji who is a great scriptural scholar is highly revered not only by the Jain society but also by others. All are fully familiar with his profound scholarship, his versatile genius and his life rendered resplendent by the radiance of sacrifice, and spiritual austerities. We deem it a good fortune that we got this golden opportunity of publishing an English version of his masterly work, "JAIN DHARM KA PARICHAY". The Gurudev will elevate Panyas Pravar Bhadraguptvijayji Ganivar, his scholarly disciple; and the Guide and the inspiring spirit of our Institution to the Status of an Acharya, the highest status among the Jain Sadhus, on 4th May 1987 at Kolhapur in Maharashtra. We are specially happy that this book will be released on that auspicious occasion.

All the works of the revered Acharyashri are being published by the Divyadarshan Trust, Bombay, but we have derived benefit from the publication of this book and therefore, we express our heartfelt gratitude to Shri Kumarpal V. Shah, the Director of the Divyadarshan Trust, and to the other trustees of the Trust.

We are extremely grateful to Shri Keshavjibhai of Harsha Printery, Bombay who has carried out this challenging task of printing the book within a short period and who has brought out this book in such a beautiful and attractive manner.

This book has been prepared within a short period of about two months. Therefore, it is likely that it contains some errors. We hope that the readers will look over them and respond graciously to the efforts we have put forth to bring out this book.

The Committee of Trustees,

Shri Vishvakalyan Prakashan Trust

Mehsana.

A HEARTFELT UTTERANCE

Who has not known the tremendous magnetism and the sublime literary and scriptural creativity of the revered Acharyashri Bhuvanbhanusoorishwarji?

The great Acharya has been carrying out the lofty task of ennobling the lives of the younger generation by showing them the path of self‑discipline and noble conduct; and by elevating them to higher levels of culture through the media of training programmes and spiritual sessions. The historians of the Jain Sangh have to write his story in golden letters.

The Acharyadev himself is a Sadhak of a high level of excellence; and has a multidimensional genius. His spiritual magnetism can be measured by the fact that he has one hundred and eighty five disciples (Sadhus) most of whom are highly educated. His disciples (Sadhus) who include scholars, poets, literatteurs, speakers, as well as men of spiritual attainments and magnetism are indeed functioning as the spiritual props of the Jain Sangh.

He is my revered Gurudev. 36 years ago, I received the Deeksha from him and also received spiritual training and education from him. I lived in his company for years and had the opportunity of making a deep study of the Jain Agams and doctrines and of carrying out scriptural studies, meditation, and austerities under his elevating guidance.

Some years ago i.e. from 1952 to 1956, I got the golden opportunity of noting down his discourses, editing them and publishing them in Divyadarshan and also writing some books, I feel that those golden days have returned to me !

I have had the opportunity of only being a cause for the publication of this English version of his book. Even this is the result of his grace.

I am grateful to Muni Shri Nandibhushanvijayji who is a devoted disciple of our Gurudev and Shri Kumarpal V. Shah, our Gurudev's beloved devotee, whose loving insistence to publish this book was a great inspiration to me.

I thank Shri K. Ramappa, the translator of my books for having translated this book in such an excellent manner.

I thank Shri Keshavjibhai of Harsha Printery, who printed and brought out this book in such an excellent manner and who has become a mighty pillar of strength for the pilgrimage of my publications.

On this lofty occasion, I offer my veneration to the holy feet of my supreme Gurudev Acharya Bhagwan Shri Prem‑ soorishwarji Maharaj who has reached his heavenly abode; and whose loving grace has been guiding me to carry out the journey of my life in the service of the Jin Shasan.

Bhadraguptvijay

A FOREWORD BY THE TRANSLATOR

This book entitled, A Handbook of Jainology is an English version, prepared by me, of the book Jain Dharm Ka Parichay written by the Revered Gurudev Bhuvanbhanusoorishwarji Maharaj. It is a technical book dealing with some of the fundamental doctrines of Jainism. While translating the book, I could see that the great Acharya had given in the book the essence of the Jain Agams and Shastras. Though the matter is essentially technical, the author has expressed it in a clear and simple manner so that even lay people can easily understand it.

This book is an invaluable companion and guide to those who wish to master the essentials of the Jain philosophy of life. In it, the author expounds with authenticity the various philosophical doctrines and theories of Jainism such as the Syadvad, the Anekantvad etc.

The work of translating this book has been an enlightening experience to me. I translated this book in according with the sacred wish of Panyaspravar Shri Bhadraguptvijayji Ganivar; and as desired by Shri Vishwakalyan Prakashan Trust, Mehsana, Gujarat. I thank them for choosing me to render this book into English.

If there are any defects in my rendering the book into English, I hope that the readers of the book will treat them in the manner of the legendary swan which receives milk after separating it from water.

K. Ramappa

A FOREWORD

Incisive intelligence and spiritual activities in a righteous life constitute the basis for our own and others' welfare and for the fruitfulness of the human state of existence. Though, by the efficacy of some great punya (merit), born in the Jain tradition, the younger generation of today are afflicted with the maladies of passionate cravings, damping dissatisfaction, inebriate sensuality and ignorant groping for bearings, on account of the present day education which aims at the development of the physical and materialistic aspects of life ignoring the metaphysical and spiritual aspects. If human nature which has been thus distorted develops sinful propensities, there is no wonder in it. We have heard that spiritually conscious parents are deeply agitated by this depressing predicament of their children; and that in their hearts, there surges out compassion for their children who are going astray. We feel deeply distressed when we visualize the future shape of the Jain Sangh which will emerge from this deplorable situation.

In order to keep off these evils of inert and materialistic sciences, the intellectual atmosphere polluted by peurilities; and this life of leisure and sensual pleasures, it is absolutely essential that our younger generation should be taught scriptural knowledge and should be inspired to pursue the path of spiritual elevation. The noble souls that desire spiritual elevation must attain the scriptural knowledge which can brighten and enlighten their souls.

If the younger generation should attain mastery over scriptural knowledge, it is necessary to teach them scriptural knowledge and to impel them to contemplate on it and to assimilate it. In order to achieve this lofty objective of bringing about spiritual awakening in the younger generation by teaching them scriptural knowledge, it is essential that they should be given access to the ennobling influence of noble tatvas~ through contacts with spiritual heads, by means of a surrender to the influence of mentors, and through the task of supplying them with books and other things that can bring them real enlightenment.

Those doctrines that have been expounded by the Omniscient Vitrags are true. Those great men have expounded these lofty doctrines in the Agams. Many books containing those lofty doctrines have been published for the benefit of children. Those lofty doctrines expounded by the great sages of the past, have been presented in this book in a simple style and the material has been presented under clearly defined heads, so that children may study the material without any difficulty. contemplate on it; and assimilate it and acquire a thorough knowledge of the doctrines. The need for a guide like book for the convenience of readers who desire to acquire a knowledge of tatvas has been there for a long time. This need was fulfilled to some extent by this work.

The great scriptural scholar the revered Panyas Pravar Shri Vijaya Bhanuvijayji Ganivar, (Now, the Revered Acharyashri Bhuvanbhanusoorishwarji Maharaj), is the honoured and favorite disciple of the Parampujya, the ocean of scriptural wisdom, Acharya Bhagwan Shrimad Vijayapremasoorishwarji Maharaj. He has attained an unexampled scriptural knowledge and has attained mastery over the various philosophies and Nyayashastras. He has been carrying on the lofty task of delivering discourses and writing books in an inspiring and instructive style and by that means he has been enabling countless people to drink the sublime nectar of scriptural wisdom. He has in his heart the lofty objective and impelling enthusiasm to safeguard, preserve and to disseminate the Dharm shasan. We desire that the Jain culture and the scriptural wisdom of the Vitrag shasan should be everflowing in this world and bring spiritual welfare to all human beings. While carrying on the severe austerity of Ayambil Tap, he works with a serene mind for 17 to 18 hours a day. He has a number of responsibilities. Inspite of all this, he travels to such places as Palitana, Andheri, Nasik, Ahmednagar, Vadhavan, Palanpur, Ahmedabad and Shivganj and delivers there scriptural discourses for the benefit of Shravaks and Shravikas. Youngsters, elderly people, scholars and all the others have attained great benefit from his discourses; and many of them have also noted down his masterly discourses. There was a great need for a collection of his discourses in book form. There was also a demand for such a collection from countless people.

This demand was fulfilled 25 years ago. The great Acharya shri prepared the material and the book was first published in Hindi under the title "Jain Dharm Ka Saral Parichay". Soon after that, the Divyadarshan Sahitya Samiti'. Ahmedabad brought out a Gujarati version of the book, under the title, "Jain Dharm No Saral Parichay Part I". Every year, in "The Summer School of Jain Scriptural Studies'', this book is being used to teach the great Jain Doctrines and Principles to the students who attend the Summer School. This book has become a text book for such Summer Schools because it is simple as well as comprehensive. Because the book has been found to be immensely useful, the Divyadarshan Sahitya Samiti has brought out four editions of the book, in Gujarati.

The Divyadarshan published a Hindi version of the fourth Gujarati edition. The fourth Gujarati version had been revised and new material had been added to it. The addition and revision were carried out by the great Acharyashri after a thorough research on the subject. Every chapter has been revised and rewritten by the Acharyashri so that it might be easily understood by youngsters studying in schools and colleges. Inspite of continual Vihar, and ill‑health; and inspite of being always engaged in various spiritual austerities, the Acharyashri revised and prepared the matter for this book.

One additional attraction of the book is that pictorial illustrations of the science of life; the Ajivtatva, the Navtatva and Karmachakra have been added to it to make those tatvas clearly understandable.

This text book of Jainism comprises 39 chapters. Questions on comprehension have been given in the form of exercises at relevant places in the book. We are sure that this book will be immensely useful to all youngsters and elders.

Now, we are happy to place in your hands this English version of the book "Jain Dharm Ka Parichay". This version has been prepared by Shri K. Ramappa of Bangalore. We are happy to say that he translated the book into English with a genuine feeling of dedication.

Now, this English version will be useful to all those youngsters who are studying in schools where English is the medium of instruction and those who are in foreign countries. We hope that this book will be useful in creating spiritual awakening in them.

The present day education has totally excluded the spiritual aspect of education with the result that the youngsters of today who are getting this kind of education are becoming materialistic caring only for physical and sensual pleasures and are sinking into the morass of intellectual inebriety. In this situation, it is absolutely necessary that every effort should be made to inculcate in the youngsters the lofty ideals of our culture and our spiritual wisdom; and thereby make them spiritually aware.

This book is being used as a text ook, in the Jain schools. Even elderly people can, by means of a deep study of the book. acquire a thorough knowledge of the Dharma. Today, countless people following other faiths also have been enthusiastic to learn the philosophy of Jainism. Since this book is simple and comprehensive, they can easily acquire a thorough knowledge of the essentials of the Jain philosophy. If they study the book properly, they can attain spiritual awakening.

The advantages of studying this book:

The readers of this book can understand that the Jain tatvas are lofty, profound, sound and unique; and they can provide spiritual guidance. They will also realize the duties that they have to carry out as human beings. This book will inspire in the readers a great veneration for Indian culture, for the sublime doctrines of Jainism and for the Tirthankar Bhagvans and their commandments; and that will enable them to lead their lives in a noble and righteous way. Moreover, they will also realize that materialistic and purely intellectualistic education creates only a craving for mundane pleasures while spiritual education brings serenity and felicity.

If this book which contains the quintessence of Jainism is studied under the guidance of spiritual heads, the readers will attain a greater benefit from it. The guidance of a spiritual head would be useful because in this book, many complex and profound doctrines have been presented in a brief manner; and they can be fully understood only under the guidance of a teacher. The book contains many doctrines that will enable readers to pursue the path of spiritual elevation.

The way to study this book:

Read the matter found in a section. Make brief notes of it. Then without referring to the book contemplate on them and form correct conceptions. Continue the same method to study the other sections. Make a series of notes. The teacher takes up some topics and questions the students about them methodically and at random and elicits answers. Thus he repeats this process and makes the students understand them and memorize them. In doing so, he makes use of the points. After completing each section, he must summarize it. The next day before commencing a new chapter, he must recapitulate the previous day's lesson briefly. That will be a sort of revision. The scriptural scholar, the venerable Acharyashri Vijayabhuvanbhanusoorishwarji has bestowed a great benefit upon us by writing this book which will help students in schools and colleges to build up their character and to attain spiritual awakening.

Now, Shri Vishwakalyan Prakashan Trust of Mehsana has published this book entitled "A Handbook of Jainology", which will be useful in disseminating the Jin shasan and the essentials of Jainism for the spiritual welfare of people. Our desire is that all should read this book and attain spiritual elevation.

Kumarpal V. Shah Bombay.

AN INTRODUCTION TO JAINISM

The Evidence Regarding the Ancient Origin of Jainism.

Jainism has been in existence from times immemorial and it is older than many religions of the world. This point is evident from the Vedas, the Upanishads, the Puranas, and the opinions expressed by Indian and foreign scholars. In his preface to "Jain Dharm Ane Teni Prachinata" (in Gujarati) Pandit Ambalal writes, "Buddhism emerged only two thousand five hundred years ago. Buddha experienced the impact of the Jain doctrines. This is more than evident. Not only this; it is also evident that Bhagwan Buddha gave currency to his famous Middlepath only after being fed up with the apogee of the wisdom that had been expounded in Jain doctrines and theories; and that Middle-path became disseminated under the name of Buddhism. This is an indisputable historical truth".

The language and meaning of the Vedagranthas which constitute the Prime source of Hinduism, remain recondite and abstruse even to this day. Through the centuries several commentators have written commentaries on the Vedas in consonance with their respective philosophical outlooks, but some of the names that appear in the Vedas are suggestive of the names of the Jain Tirthankars. The same tradition is clearly discernible even in the grantha, Shrimad Bhagavata. The author of Shrimad Bhagavata has tried to narrate clearly the story of Bhagwan Rishabhdev. He has been given a place in the twenty four Avataras (incarnations of God! of Hinduism. All these facts naturally point to the conclusion that the Jain Dharma as a rich tradition has been in existence from times immemorial. The twelve great "Ganadhars (Erudite disciples) of Bhagwan Mahavir and most of the great Acharyas that emerged later were brahmins who had attained an absolute mastery over the Vedic Shastras. Because those scholars found Diksha and became initiated into the "Charitradharma". This ought to strengthen anyone's faith in Jain Dharma.

An attempt has been made in this book to prove that the Jain Dharma has been in existence from times immemorial; and so, a collection of the opinions of the Western and the Oriental scholars has been given here. These opinions have been given not by ordinary scholars but by mighty scholars who made a comparative study of all the philosophies of the world and came to those conclusions.

Panyas Shri Sushilvijayji (at present, Acharyashri Sushilsooriji) in his book "Jain Dharm Ane Teni Prachinata" says, "There are many great religions in this world. The place of Jain Dharma among them is unique. It has been in existence from times immemorial".

Some Dharmas in this world bear the names of individuals or individual Gods and are famous by those names. The Buddha Dharma is named after the Buddha. The Shaivism is named after, Lord Shiva. The Vaishnavadharma is named after Lord Vishnu. In the same manner, many other Dharmas in this world are named after individual prophets or Gods; and are famous by those names. But the Jain Dharma is not named after any individual exponent or prophet. It is not named as Rishabh Dharma after Rishabhdev; or Parshwa Dharma after Parshwanath; or Mahavir Dharma after Mahavir. Actually, the expression Jain Dharma signifies certain lofty virtues. "Anyone who has attained an absolute victory over the inner enemies such as attachments and hatred is called a Jin". The Dharma that has been expounded by the Jins is called Jainism; and those who follow the Jin Dharma are called Jains.

Arhat darshan, Syadvad darshan, Anekant darshan. Vitrag darshan, Jain darshan, Jain Shasan, Jain Dharma are the other names of Jainism. The uniqueness and the excellence of the Jain dharma are well known throughout the world. Just as all things are absorbed by the ocean, the Jain dharma has absorbed all the other Dharmas and philosophies. If each of the others take one particular Naya as the basis of its philosophy, the Jain Dharma takes the seven Nayas as the basis of its philosophy; and so it comprehends all the Nayas. The great master of Nyaya (the science of logic) the Nyayacharya, Shrimad Yashovijayji says in his work, Adyatmasar "The Bauddha Dharma is based on the Rijusutra Naya (The Naya that treats the object as the modification of the transient present); the Vedantic philosophy is based on the Sangrahanaya (The Naya that seeks unity in diversity). The case of the Sankhya philosophy also is the same. The Naiyayik and the Vaisheshik philosophies are based on Naigam Naya (the Naya that seeks to synthesise the generality and the particularity of an obiect) ".

The Mimamsa philosophy originates from the Shabhanaya. (This Naya seeks to determine the exact meaning of the word in its context). The Jain Dharma comprises all the Nayas. (Naya means a way of comprehending an object). It comprises such doctrines as the subtle and intricate philosophy of karma; the subtler interpretative exposition; and the beautiful conception of the Navtatva (the nine principles); the incomparable exposition of the four Anuyogas or inquiries; the delightful description of the four Nikshepas (dialectical processes of understanding the nature of things). The seven types of Naya; the speciality of the Syadvad and the Anekantvad, the excellent theory of Non‑violence; the sublime nature of Tapas (spiritual austerity); the endeavours relating to Yoga and the undertaking and observance of ordinary vows and extraordinary vows. In this respect, the Jain Dharma is great. Not only this; thousands of scientists and philosophers spending crores of billions, causing violence to the six kinds of jivas could not realize their objective of discovering the truth even with the help of countless sophisticated machines and equipments. Inspite of all this, a lot of research has gone on and the result is the acceptance of the soundness of the atomic theory of the Jain philosophy. It is for this reason that the greatest scientists and philosophers have praised the Jain philosophy without any reservation. The Jain Dharma is complete and comprehensive in all respects. If there are ways by which the nations of the world that are heading towards disastrous wars, can be brought back to the path of peace and prosperity one is found in the Jain doctrine. Many western scholars and others have written books and published articles in newspapers and magazines expressing the view that the Jain Dharma is a branch or development of some other religion; but now scholars and thinkers are free from this false notion; yet the history text books used in schools and colleges continue to encourage that false notion; but it is definitely not acceptable and has to be discarded. The truth has to be stated.

Evidence in support of the theory that Jain Dharma is an ancient religion:

The Jain Dharma existed even before the emergence of the Vedas and the Puranas which are said to be ancient. This point is proved by what is said in the following stanza.

Lord Rishabhdev Jineshwar the omniscient and the all pervasive incarnated himself on the magnificent Kailas (Ashtapad Mountain).

Nabhiraja and Marudevi gave birth to a son named Rishabhdev, the greatest of Kshatriyas and the first ancestor of all Kshatriyas. Mahadev Rishabhdev was born to Nabhiraja and Marudevi, in the Ikshvaku dynasty; assumed the ten kinds of Dharma; and after attaining Kevaljnan (the supreme knowledge) disseminated it.

Lord Neminath abides on Raivatadri (Girnar) and Lord Adinath abides on Vimalachal (Shatrunjay Siddhagiri). These mountains enable people to pursue the path of Moksha since the ashrams of great Rishis (sages) were located there.

Man will not have punarvajanma (he will be free from the

cycle of birth and death ) if he touches Shatrunjay Tirth; if he bows to Girnar; and if he bathes in Gajapandkund. All meditate upon Maharishi(sage) Rishabhdev , who has an ideal form ; who inspires enthusiasm in men; who is a pure soul having attained kevaljnyan(supreme knowledge); who is spotless and formless.

The fruit that can be attained by visiting the sixty eight holy places, can be attained by meditating on Lord Adinath. (Lord Adinath is the other name of Rishabhdev)

The word Arhan begins with (a) and ends with (ha). Above and below it has has the crescent moon shaped curves with Nadbindhus(dots or drops of sound). Oh Goddess! This word signifies the supreme truth. Those who realise this truth cut off the bondage of the sansar and attain moksha (salvation).

Rishabh was born to Marudevi. Bharat was born to Rishabh. Bharat (India arose from Bharat and Sumati arose from Bharat.

Just as the sun possesses rays; the Arihant possesses the wealth of true knowledge.

The Arihant is the foremost in carrying out the noble action of rendering benevolence to others and he is absolutely heroic. In the same manner, make sacrificial offerings to the worthy Gods.

Marudevi was the sixth founder of lineage and Nabhi was the seventh. Rishabh who possessed wide feet was born to Marudevi and Nabhi, the eighth fouder of lineage. He was a guide to heroic men. He was venerated by Gods and demons. He expounded and taught the three great ethics. He became the Jin in the biginning of the yuga (millenium).

I am not Rama. I do not have any desire. I am not interested in my objects. Just as the Jin is firm in his serenity , I too wish to live in absolute serenity.

THE OPINIONS OF WESTERN SCHOLARS ABOUT THE JAIN DHARMA

"I tell my countrymen that the principles of the Jain

Dharma and the Jain Acharyas are sublime; and that the ideas

the Jain dharma are lofty. The Jain literature is superior to the Buddhistic literature. As I continue to study the Jain Dharma and its literature, my fascination for them keeps increasing".

Dr. Johannes Hurtell

(Germany)

The Jain Dharma is an entirely independent religion in all

respects. It has not borrowed ideas from other religions; nor is it an imitation of other religions.

Dr. Herman Jacobi

The history of the Jain Dharma and its teachings are greatly

beneficial to human beings in their endeavour to attain spiritual development and progress. This Dharma is true, independent, simple, straightforward, very valuable and entirelydifferent from Brahminism or the Vedic religion. It is not an atheistic religion like Buddhism.

Dr. A. Girnot (Paris)

The Jain Dharma is absolutely different and independent from the Hindu Dharma.

Max Mueller

It is probably impossible to find out when the Jain Dharma arose and when it was established; and since when it has been in existence. It is the most ancient of the religions of Hindustan.

G. J. R. Furlough

In the ancient history of India, the name of the Jain Dharma is evergreen and immortal.

Col. Toad

Undoubtedly, the Jain Dharma has reached the highest point of perfection in respect of its religious philosophy.

Dr. Purdolt

The Jain Dharma belongs to the highest rank of religions. The main principles of the Jain Dharma are based on scientific thinking. As science keeps progressing it keeps proving the soundness of the Jain philosophical principles.

Dr. L. P. Tessifori (Italy)

I like the doctrines of Jainism greatly. If I were to be reborn, I wish to be born as a Jain.

George Bernard Shaw

Jainism is unique in preaching kindness to alI animals; and in preaching the need to give protection to all animals. I have not come across such a principle of benevolence in any other religion.

Ordi Corjeri (An American Scholar)

Compared to Buddhism, the Jain Dharma is more ancient. Twenty three Tirthankars~ existed before the emergence of Buddhism.

The Imperial Gazette of India

THE OPINIONS OF THE INDIAN SCHOLARS ABOUT THE JAIN DHARMA

Meateating and wine drinking in Brahminism were discarded on account of the influence of Jainism.

Lokmanya Tilak

Lord Mahavir was the greatest advocate of non‑violence.

Mahatma Gandhi

Jainism and Buddhism are absolutely Indian but they are not offshoots of Hinduism.

Pandit Jawaharlal Nehru

If those who are hostile to Jainism make a careful and incisive study of the Jain literature and assimilate it. their hostility will surely cease.

Dr. Ganganath Jha

The true and sublime message of Mahavir inspires in us the lofty emotion of universal amity as if through the cry of a 'conch shell.'

Sir Akbar Hydari

Shri Rishabhdev first disseminated the Jain Dharma.

Shri Varadikant M. A.

The Syadvad is an impregnable fort of the Jain Dharma. The bullets of the arguments and the counter arguments of the controversialists cannot penetrate this fort.

Pandit Ram Misra Acharya

"Though the Jain Dharma had to face hateful opposition and countless impediments it has always and at all places! been victorious. Arhan is none other than Lord Parameshwar". A description of Lord Arhan is discernible even in the Vedas.

Swami Virupaksha

Professor,

Sanskrit College, Indore

The Jain Dharma is so ancient that its origin and early history cannot be easily discovered.

Kannulal Jodhpuri

"I once saw two books in the hands of a Jain disciple. When I read them I found that they were true and impartial; and that I had entered ~ new realm of thought. I found that what I had studied from my boyhood and the Vedic flag which I kept flaunting were unreal and untrue. If there is a religion which is ancient, true and supremel?J sound, it is the Jain Dharma.

Yori Jivanand Paramhamsa

Only the Tirthankars, the founders and promoters of the Jain Dharma have conferred upon us the extraordinary gift of absolute non‑violence.

Dr. Radhavinod Pal

The modern research in history has proved that the Jain Dharma existed even before Brahminism or the Hindu Dharma.

Justice Rangnekar

The fact that the Jain Dharma is an ancient religion has been proved by countless rock‑edicts, caves, fossils and the excavations at Mohenjodaro. The Jain Dharma has been in vogue from the time of creation. It is more ancient than the Vedanta Dharma.

Swami Misra Jhah `

"The Syadvad provides us with a point of view of comprehensive and unified visualization. It is not related to the fundamental secret of an object. According to it, we cannot attain a complete knowledge of an object unless we view it from various points of view. The syadvad is not a conjectural approach to reality. It teaches us how we should look at the universe.

Prof. Anandshankar Dhruva

The Jain Literature is greatly useful to the world in the sphere of historical research and studies. It provides abundant material to historian~, arche.ologists and scholars to carry out their research. The Jain Sadhus have set a magnificent example to the world of self‑discipline by disciplining their senses absolutely and by observing vows and principles with the greatest degree of austerity. Even the life of a householder who has dedicated himself to the Principles of Jainism is so faultless and perfect that it should be honoured throughout India.

Dr. Satish Chandra Vidya Bhushan (Calcutta)

Lord Mahavir communicated the message that Dharma is the only truth, with his voice that resounded like the sounds of a kettledrum. It is really significant that this message has captivated the whole country.

Dr. Rabindranath Tagore

We can attain absolute serenity by following the path shown by Mahavir. In no other religion do you find the philosophy of .non‑violence developed to such an extent. On account of its philosophy of non‑violence, the Jain Dharma is worthy of becoming the religion of the world.

Dr. Rajendra Prasad

The Jain Dharma was in vogue even before the emergence of the Vedant darshan. The Jain Dharma has been in practice even from the beginning of creation.

Dr. Satishchandra

Vardhaman Tirthankar made the traditions of the F'rinciples and ideologies that had been expounded by the 23 earlier sages or Tirthankars go forward. We have a lot of evidence to establish the view that there were countless devotees and followers of Rishabhdev even before the commencement of the modern era. The Tirthankars are given prominence and honour even in the Yajurveda. The Jain Dharma has been in existence from times immemorial.

Dr. Radhakrishnan

The Jain literature is more ancient than the others and it is useful for the daily spiritual austerities and practices. So, I heartily desire to acquire a know1edge of Jain Dharma. It had an independent existence even before the emergence of Hinduism. Its impact was experienced by the greatest men of the past.

Ravbahadur Poornendra Narayana Sinha

It has been clearly established that Jainism is not a branch of Buddhism. In the Jain philosophy, there is a detailed discussion of the principle of life or existence. No other darshan has so many philosophical works.

Abjaksha Sarkar, M.A.,LLB.

The greatest principle of Jainism is its principle of non‑violence. The greatness of this religion is that it permits even women to become initiated into Charitradharma and to lead a life of service and dedication. The Buddhists do not fear committing violence so much as Jains.

I very much like the subtler aspects of the Jain philosophical doctrine

Mohammad Hafiz Sayad, B.A.,LL.B.

I am greatly interested in the Jain doctrines because they contain a subtle and profound discussion of the Karma Philosophy.

M. D. Pande

Shri Suvratlal Varman, M.A., has written this in a Urdu monthly magazine.

THE SACRED LIFE OF MAHAVIR SWAMI

Oh you Hindus !Learn to honour these great men. Their hearts were so broad and spacious like the sea in which love for human beings rolled and sent forth endless waves. He renounced everything for attaining the welfare of all the jivas in samsar. This great reformer of the world is a precious gem in the history of our culture.

He made extraordinary sacrifices; he renounced everything. He embodied the miracle of dharma. He bears the title of Jin. Whatever he said was plain and perfect. By means of Tapa (austerities), Japa recitation of hymns and Yoga Sadhana (spiritual endeavours) he attained perfection. He attained absolute self‑realisation.

KARMACHAKRA (The wheel of Karma)

The jiva has to experience, countless events in Samsar. By means of this picture relating to the Karma Chakra, we have explained and illustrated what kinds of sins are committed by the jivas in the background of those events. The Karma Chakra has 18 columns. We shall begin with the first column relating to the Jnanavaran Karma

THE JNANAVARAN KARMA:

Students experience pain and sorrow when they take up books to study. They feel so because they cannot remember what they read. This happens on account of the effect of the Jnanavaran Karma in the background. In the second column, on account of the emergence of the Jnanavaran Karma, people cannot understand what they read. They think it is their misfortune. When this Karma is destroyed, people can understand anything with the helP of authoritative books.

THE DARSHANAVARAN KARMA:

On account of the emergence and the efficacy of Darshanavaran Karma, people become blind; and cannot even see a motor car coming up. (In the fourth column) on account of the efficacy of Darshanavaran Karma, man develops the habit of sleeping so deeply that he will not be aware of a snake that may come near him.

THE MOHANIYA KARMA:

On account of the emergence and the efficacy of Mohaniya Karma, man though he receives exhortations from a Sadhu, becomes a slave to the infatuation of false perception and deems violence and other sins, duties like a fisherman. Then, when he does not commit even violence, even then he is devoid of discipline and remains like a tree bound by Karmas, but if it is not bound by the Mohaniya Karma, the tree which does not commit sins openly attains salvation (In the 6th column) (From top to bottom). Though exhorted by Sadhus, man likes meateating or enslaved by Moha, he commits sins and kills sheep; and blinded by false shastras, sacrifices animals at yaqnas. (In the seventh column). On account of the attachment and attractions of the five senses man becomes attached to various means of mundane happiness. In the eighth column, serially from top to bottom the jiva entertains anger. He grows proud like Ravana, the ten‑headed one according to the non‑Jains (but actually, he had one head which was reflected hy nine splendid diamonds. He is therefore said to be the ten‑headed one). Students may adopt the deceptive method of copying in their examinations. Under the influence of this Karma, people become extremely avaricious. Enslaved by passion, they engage themselves in "Cock and hen" loveaffairs. On account of the efficacy of Shatavedaniya Karma man experiences happiness on account of prosperity (in the tenth column) on account of the Ashata vedaniya Karma, he experiences pain by beating and driving animals and experiences sorrow on account of illness.

THE AYUSHYAKARMA:

On account of the Ayushyakarma, the jiva attains life; it takes birth and has to experience existence upto the time of death. The eleventh column shows the child in the womb and the twelfth column shows him dving after completing the span of his life, and giving up the body.

THE NAMKARMA:

On account of the efficacy of the Tirthankar‑nam Karma, the loftiest one of the Namkarma group, the Lord sits upon the triple stronghold of the Samawasaran and delivers his sermons. On account of the efficacy of the Suswarnamkarma, man sings sweetly. (In the 14th column top to bottom) on account of the efficacy of the Yashnamkarma others honour and glorify him. On account of the deficiency of the Sharir Anqopanq Karma,

one becomes lame. On account of the efficacy of the Shubha‑varan-nam Karma one attains a beautiful appearance and on account of the Ashubhvananamakarma one becomes ugly.

THE ANTRAYKARMA:

On account of the efficacy of the Labhantaraykarma, the suppliant or the beggar inspite of repeated entreaties for help receives no help because others refuse to help him. On account of the efflcacy of the Danantaraykarma, a man does not have the mind or enthusiasm to render help to the needy, though he possesses all kinds of prosperity or wealth. (Above) The Bh~ogantaraykarma shows its efficacy. Though delicious food is ready one cannot eat it because one receives a telegram or news that one's dear relative is suffering from some dreadful disease; and the food cannot be enjoyed. (In the 16th column from top to bottom). A merchant gets a large number oI customers because his Labhantaraykarma has been destroyed. Another merchant, on account of the Lab11.antaraykarma gets no customers and sits in desperation with his hands on his head. In the same manner, (in the picture shown) the Viryantaraykarma of a labourer has disappeared; so he easily carries a heavy sack of grain; but a merchant on account of the Viryantaraykarma pants for breath when he lifts even a small bag.

THE GOTRAKARMA:

On account of the efficacy of the superior Gotrakarma one is born in a noble family and enjoys prosperity and on account of inferior Gotrakarma one is born in a low family.

The jivas in samsar are as mentioned below:

(1) EKENDRIYA: Those that possess only one sense namely: the sense of touch. Examples are:

I. Fire (Thejaskay)

II. Tempests (Vayukay)

III. Mountains and Stones (Prithvikay)

IV. Rivers and water (Apkay)

V. Tree (Vanaspathikay of a special type)

VI.