History of Jainism (Set of 3 Titles)

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History of Jainism (Set of 3 Titles)
History of Jainism (In 3 Volumes)	The Jain Saga

Jainism In India

Volume 1: Jainism Before and in the Age of Mahavira
Volume 2: Historical Survey and Spread of Jainism
Volume 3: Medieval Jainism

History of Jainism has bee presented her in three parts. The first part tries to prove through the archaeological and literary sources the historicity of Tirthamkara, Parsvanatha and Mahavira, explaining their life and education besides religious, political, social artistic and literary conditions of their times.

The second part surveys the history of the Jaina dharma, its expansion and significance. The effects of Jaina dharma increased when Mauryas were ruling Magadha and Kharawelas ruled Orissa. No doubt. The period from the ninth to twelfth centuries CE was a golden time in the history of Jainism and even traders, labourers and craftsmen were highly influenced by it during Kusana period. Senn geographically, Cauhana, Paramara and Calukya were acting as watchmen for Jainism in the north, and in the south it was being nourished by Rastrakuta and Ganga (Kingdoms). Many Jaina temples were constructed, and monuments erected in honour of their deities. This part illustrates the many ways in which Jainism was served by the Jaina monks, saints, scholars and the politicians and answers questions such as: What kind of religious and social unions were made after the division and what were their traditional characteristics? How were the different leagues and monasteries of Jaina sages made? What was the lineage of various castes and how it originated?

The third part, associated with middle ages of Jainism, describes that even though there was Muslim rule, still many organizations were sponsored with the influence of Jainism. Truthfully, there was a decline in Jainism during the middle ages but it remained protected. Many pilgrimages and historical places were established with the great influence of Jainism. Dr A.H. Nizami has written here about the Muslim reign, conditions of Jainism and also about the admirable Jainas. Dr Surendra Gopal has described the social and financial conditions prevailing during this period. Dr Shyam Sunder Nigam has penned on the Middle Ages of India and Dr Prakash Chandra Jain has written about the Jaina religion in the Middle Ages in Malwa region.

This monumental work will be a treat for the minds and eyes of people curious about Jainism.

Dr K.C. Jain born on 21 April 1930 in Maroth of Nagore District of Rajasthan, completed his graduation with a scholarship from Rajasthan University in the year 1951 and post graduation in 193. He was awarded Ph.D. and D.Litt. in 1956 and 1963 respectively, from the Rajasthan University. He joined Vikram University in 1964 and served as Professor and Head, School of Studies in Ancient Indian History, Culture and Archaeology, Vikram University, Ujjain. He was appointed Senior Fellow by the Indian Council of Historical Society for a period of three years (1990 – 1993).

He has been a member of International Conference of Orientalists, All India Oriental Conference, Indian History Congress. Institute of Historical Studies, Epigraphical Society of India, Rajasthan History Congress and Madhya Pradesh Itihas Parishad.

An author of international acclaim, his other main books include: Jainism in Rajasthan (1963), Ancient Cities and Towns of Rajasthan (1972), Malwa through the Ages (1972), Lord Mahavira and His Times (1976), Prehistory and Protohistory of India (1979), Kalidas and His Times (1990), Madhya Pradesh Through the Ages (1997), Prachin Bharat mein Samajik evam Arthik Sansthayein (sixth edition, 2000), Jain Dharma ka Itihas (Hindi, 3 vols.) (2005), and Age of Vikramaditya (2009). Besides, he has more than 110 research papers to his credit published in national and international journals.

He is the recipient of awards from the State Governments of Rajasthan and Madhya Pradesh.

Jainism seems to be an original and independent religion and quite distinct in philosophy, outlook on life, ethical rules conduct and samgha organization from other ancient religions of India. It originated in Magadha but gradually became an all – India ancient religion. The Jaina monks and householders played an important role in different parts of India in shaping the political, social and religious events in different periods of Indian history. The Jainological material in the form of archaeology and literature is rich and varied, and it extended in time and space. Old Jaina caves, temples and holy shrines are important from the architectural point of view. Sculptures of very early period have been discovered, some of which are most artistic. There are numerous Jaina inscriptions. Literary works written in different languages incidentally throw light on Jaina history. The Sastra – bhandaras (i.e. collections of manuscripts) contain rich literary material. These sources have been critically examined by the scholars in order to reconstruct the history of Jainism.

An attempt has been made in this work to trace the history of Jainism from the earliest time to the eighteenth century ce. For this, several works of different scholars have been studied. Scholars held the different views about the time of the origin of Jainism. H.H. Wilson, Lassen and even Weber were of the opinion that Jainism was only one of the many different sects into which Buddhism was divided at an earlier or later date after the death of Buddha. Collebrooke, Prinsep, Stevenson, E. Thomas and others thought Jainism to be older than Buddhism. Parsva who is assumed, on the authority of H. Jacobi, A.K. Chatterjee and others, to have been a historical personage and the real founder of Jainism, dated 250 years before the death of Mahavira, lived in the eighth century BCE. Kamta Prasad Jain, Jyoti Prasad Jain and Ramachandran are of the view that Jainism is of great antiquity. It was in existence during the Vedic age, and at the time of The Indus civilization.

H. Jacobi, who translated the Acaranga, Sutrakrtanga, Kalpasutra and Uttaradhyana, was a great scholar of Jainism. J.C. Jain’s work Life in Ancient India as Depicted by Jaina Canons, and B.C Law’s India as Described in the Early Texts of Buddhism and Jainism are useful for writing the early history of Jainism. The author’s work entitled Lord Mahavira and His Times deals with the history and culture of India during the age of Mahavira in the sixth century BCE.

Muni Jivavijaya edited the historical works Kumarapaal – Caritra of Hemacandra, Prabandhakosa of Rajasekhara, Prabhavaka – Caritra of Prabhacandra, Puratana Prabandha Samgraha, Kathakosa Prakarana of Jinesvarasuri and Vividhatirtha – Kalpa of Jinaprabhasuri. Hajari Prasad Dvivedi translated the Prabandha – Cintamani of Merutunga. These works have been utilized for writing the history of Jainism.

H. Jacobi edited the Samaraiccakaha of Haribhadra and Upamitibhavaprapancakaha of Siddharsi, and A.N. Upadhye edited the Brhatkathakosa of Harisena, Dhurtakhyana of Haribhadra, and Kuvalayamala of Harisena, Dhurtakhyana of Haribhadra, and Kuvalayamala of Haribhadra. These literary works incidentally throw light on the history of Jainism. The Yasastilaka and Indian Culture of Handique is important for the history of Jainism from the cultural point of view.

The extracts from the Kharataragaccha Pattavali and Tapagaccha Pattavali by Johannes Klatt give a great deal of information about the history of the Jainas.

A catalogue of manuscripts in the Jaina bhandaras at Jaisalmer and Patan edited by Lal Chandra Bhagwan Das Gandhi, Rajasthana Ke Jaina Sastrabhandaron ki Granthasuci by K.C. Kasaliwal and others proved to be useful for the history of Jainism. Jinavijaya, Punyavijaya, Bhujbali Shastri, Amritlal Maganlal, Jugal Kishore Mukhtar, Parmanand Sastri, Agar Chand Nahata and Kastoor Chand Kasaliwal brought to light Prasastis of the manuscripts which proved to be of great value for the political and cultural history of Jainism.

Jaina inscriptions proved to be very helpful for reconstructing the history of Jainism. They were edited from time to time by B. Rice, R. Narashimhachar, E. Hultzsch, J.F. Fleet, G. Buhler, D.R. Bhandarkar, K.N. Dikshit, H. Luders, Kielhorn, L.D. Barnet, K.p. Jayaswal, R.D. Banerji, K.B. Pathak, Bhagwan Lal Indraji, Burgess, G.S. Gai, etc. The credit for the discovery of a large number of Jaina inscriptions goes to G.H. Ojha. P.C Nahar, M.B. Garde, Jinavijaya, Jayantavijaya, Agar Chand Nahata, Hiralal Jain, Vidya Vijaya, Kamta Prasad, Kanti Sagar, Kastoor Chand Kasaliwal, S.S. Nigam and K.C. Jain “Suman”.

Besides, scattered material of Jainism is found in the modern books of history, and regional works on the History of Jainism were written. There is a chapter on the History of the Jainas by J. Charpentier in the Cambridge History of India edited by E.G. Rapson. It is concerned with the early history of Jainism. In the History and Culture of the Indian People edited by R.C. Majumdar, A.M. Ghatge supplied contributions on Jainism to the volumes the age of Imperial Unity and The Classical Age, A.D. Pusalker to the volume of Imperial Author’s work Ancient Cities and Towns of Rajasthan also deals with the ancient Jaina tirthas and historical places. In the work Madhya Pradesh Through the Ages, the author discussed the growth and development of Jainism from the earliest times to ce 1305.

Regional works on Jainism inform how Jainism grew and developed in different regions. The Jaina Stupas and Other Antiquities of Mathura by Vincent Smith gives interesting details proving the existence of Jaina nuns and the influential position in the Jaina samgha occupied by women. C.J. Shah in his work entitled Jainism in North India (800 BCE – CE 256) Discussed the early history of Jainism. He discloses whatever is historical and legendary in the early history of Jainism. He fixed two limits in this history of Jainism: one is geographical and the other is chronological. The Uttara Pradesa aura Jaina Dharma by Jyoti Prasad gives valuable information regarding Jainism in the medieval period.

C.B. Seth is the author of Jainism in Gujarat and gives a brief account of the activities of the Jainas in different fields and their contribution to the cultural life of Gujarat in the medieval period (i.e. roughly between CE 1100 and 1600). In the Jainism in Rajasthan, the author has made a survey of Jainism in Rajasthan from the earliest times to the eighteenth century CE, and it remained a great cultural and dynamic force under the liberal patronage of the heroic Raput Rules.

Jainism in Bihar by P.C. Roy Choudhury and History of Jainism in Bihar by B.K. Tiwary indicate how Jainism took birth, developed and spread in Bihar. Jainism in Orissa (in Hindi) by L.N. Sahu and Early History of Orissa by A.c. Mittal are concerned with the history of Jainism in Orissa.

The history of Jainism in south India in totally different from the history of Jainism in north India. Scholars have written works on the history of Jainism in south India. Studies in South Indian Jainism was written by M.S.R. Iyyangar and B. Sheshgiri Rao, B.A. Saletore wrote the Medieval Jainism with Special Reference to Vijayanagar Empire. This is the study of the Jainas under the medieval Hindu monarchs. The history of Jainism in southern India is primarily the history of that religion in Karnataka. Jainism and Karnataka Culture (Originally Jainism in South India) was written by S.R. Sharma. Jainism in South India and Some Jaina Epigraphs by P.B. Desai is concerned with the part played by Jainism in south India – Andhradesa, Tamil Nadu and Karnataka.

Gulab Chand Chaudhary and V.P. Johrapurkar wrote an authentic introduction of the Jaina Silalekha Samgraha, vols. III and IV respectively informing about the Digambara samghas, Jaina ruling dynasties, ministers, senapatis, Jaina castes and classes, etc. of the south. Bharata Ke Digambara Jaina Tirthas in five parts by Bal Bhadra Jain in concerned with the tirthas of Uttar Pradesh, Bihar – Bengal – Orissa, Madhya Pradesh, Rajasthan – Gujarat – Maharashtra and Karnataka.

The title of the book Jaina Sahitya aura Itihasa by Nathuram Premi indicates that the topics discussed here fall into two broad divisions; those dealing with problems connected with Jaina literature and others dealing with socio – historical topics relating to Jainism. The work Jaina Sahitya aura Itihasa Para – Visada Prakasa by Jugal Kishore Mukhtar throws light on Jaina history and Jaina literature.

Osavala Jati ka Itihasa and Pragvata Jati Ka Itihasa are concerned with the history of the Osavalas and the Poravalas respectively. Jaina Community: A Social Survey by Vilas A. Sangave presents for the first time a critical account of the sociological history and achievements of the Jainas. The decline and the survival of Jainism has also been discussed.

The Bhattaraka Sampradaya by V.P. Johrapurkar is a useful work for the medieval history of Jainism. The Bhattarakas occupied an important place in the Jaina society. This work mentions their centers, their contributions to art and literature, management of the tirthas, different samghas, installation of images and their relations with the kings.

The study of The Jaina Sources of the History of Ancient India by Jyoti Prasad Jain covers a period c. ce 100 to 900. It is also concerned with the contributions of Jaina thinkers. The Jaina Dharma Ka Pracina Itihasa by Parmanand Shastri gives detailed information about Bhagavan Mahavira and his Samgha Parampara. Jaina Dharma ka Maulika Itihasa in four volumes is concerned with history of Jainism.

A Comprehensive History of Jainism by Asim Kumar Chatterjee is the first systematic historical study of Jainism. It is divided into two volumes. In volume I, the author outlined the history of Jainism from the earliest times to CE 1000. The second volume covers the period between CE 1000 and 1500. This work also contains chapters on Jaina thinkers and Jaina tirthas.

All this material from different sources has been thoroughly examined and utilized in writing this work. I made it a point that prejudice should not find place in dealing with the legends and different views regarding sects of Jainism. At every step, the temptation to follow up its diverse ramifications has been resisted with a view to attaining lucidity and unity. For the first time, archaeological evidence has been utilized in order to corroborate in with religious tradition so that truth is known.

The present work has been divided into eighteen chapters. In Chapter 1, some legendary accounts, given in Jaina scriptures, have been critically examined in the light of the archaeological evidence. It appears, both from the Buddhist and the Jaina texts that Parsvanatha is a historical figure, and the history of Jainism can be extended to his times. In Chapter 2, the sources of the Mahavira Age and the post – Mahavira Age have been discussed. The source material of the post – Mahavira Age is richer.

Chapter 3 gives an account of the life of Mahavira from his childhood to nirvana. Some controversial questions like his birth place and the year of nirvana have been discussed. Chapter 4 deals with his teachings based on the original texts. Early Buddhist texts have been used as collateral evidence in writing this chapter. Chapter 5 is “Mahavira Age” which is marked by the outstanding achievements in different spheres – religion, politics, society, economy, art and literature.

Chapter 6 is “Historical Role of Jainism.” In this chapter, it is pointed out how Jainism grew and developed under the different ruling dynasties up to the eighteenth century CE. Chapter 7 is concerned with the Jaina tirthas and historical places. The tirthas are concerned with the includents of the lives of the tirthamkaras and other great persons. Some sites are important from the point of view of art and history. Chapter 8 is concerned with the Jaina monks, statesmen and sravakas who contributed to the progress of Jainism.

In Chapter 9, the contributions of Jainism to Indian culture and reasons for its progress have been discussed. Chapter 10 is “Religious Divisions of Jainism” which throws light on the origin of several samghas, ganas, and gacchas. The bhattarakas occupied an important position in society during the medieval period. Caityavasi was prevalent during this period. The sects of idol – worshippers and non – idol – worshippers came into existence. Chapter 11 is concerned with the social divisions which in the form of different castes and gotras came into existence after the eighth century CE.

As there is ample material of Jainism regarding medieval period, I requested A.H. Nizami, Surendra Gopal, S.S. Nigam and Prakash Jain to study it from different angles. I am grateful to them for contributing their respective chapters to this research project.

A.H. Nizami has studied Jainism of the Delhi Sultanate period (CE 1200 – 1526) in Chapter 12. He has described Jaina culture on the eve of Turkish conquests. He has studied the Jaino – Sufi contacts, and their influence. Ahimsa became a trait common to both Jainism and Sufism, and they believed in universal brotherhood. The period of thirteenth of fifteenth century may be called the Golden Age of Jaino – Sufi movement. The Sufi saint Hameuddin Rihani of Nagaur was highly influenced by Jainism. Non – idol sects among the Jainas came into existence. Alauddin Khilji, Muhammad Tughluq and Firoz Shah Tughluq came into contact with the Jaina saints who sought protection and promotion of Jainism. Jainism prospered in the Provincial Kingdoms of northern India by the efforts of Jaina officials and bankers. Mulasamgha and Kasthasambha became powerful during he thirteenth, fourteenth and fifteenth centuries, and their bhattarakas established their seats at different places. Among them, Delhi, Gwalior and Chanderi were important seats. These bhattarakas contributed to different spheres towards the progress of Jainism but the bhattaraka system gradually declined because of the rise of Terapanthi sect.

Surendra Gopal has written on the social and economic life of the Jaina community during the Mogul period (Ce 1526 – 1800) in Chapter 13. First, he has discussed the different sources, and the structure of the community into the Svetambaras and Digambaras. There was demographical spread of Jainism because of the security, and mutual good relations between the Muslims and Jainas during this period. The Jaina society was characterized by caste divisions, an their gotras. The status of woman among the Jainas was high. Here were social functions, festivals and rituals. People put on dresses and ornaments, and they enjoyed music and dance. There was systematic education and emphasis was laid on writing. They believed in astrology, auspicious moments and miracles. They were vegetarians, and they had respect of life to birds, insects and animals. They refrained from wine drinking, gambling and prostitution. They emphasized on charity at the time of famines.

There are facts about the economic life of Jainas during Mogul period. First, trade was their primary economic occupation. In pursuit of their trade, they had spread all over north India from Multan in the west to Patna, Rajmahal, etc. in the east. They were to be found in major village, small towns and important commercial centres. Capital could easily raised for investment on credit; loans were available as a part of normal business practice. The combination of trade, banking and shroffage brought immense material prosperity to some Jainas. There were some Jaina merchants who were at the top in their times. The fortunes of Virji Vora were based on long – distance foreign and internal trade. The prosperity of Shantidas depended upon internal trade and diamond trade, and the wealth of the House of Jagat Seth resulted from a combination of banking and internal trade. Besides, there were several other Jainas who achieved varied degrees of success.

S.S. Nigam’s Chapter 14 on Jainism in Medieval period brings to light how two main sects of Jainism – Digambara and Svetambaa – divided into different sects, panthas, samghas, gacchas and ganas and what role did the bhattarakas fill in the period under review both in the northern and southern parts of the century. This is also revelatory of he fact how Jainism, born in the east, Disappeared from there and made its debut, and prospered in west and south India during the later period and how it could be a real blockbuster even today braving the time and sustaining its vitality. The recent rare – published material has also been utilized by the author.

Prakash Jain discussed Jainism during the reign of the Sultans of Malwa and the Moguls in Chapter 15. During this period, temples were built and images were installed in them. Jaina literary works were built and images were installed in them. Jaina literary works were written. Samghas, ganas and gacchas were existing among the Digambaras and the Svetambaras. Among the Digambaras, Mulasamgha and Kasthasamgha were powerful while the Kharatara and the Tapa were popular among the Svetambaras. There were also the activities of the Sthanaka sets. Besides, there were Digambara Jaina castes and Svetambara castes.

I feel pleasure to associate myself with the Encyclopaedia of Jainism to be prepared under the auspices of Jain Academic Foundation of North America. I am grateful to Project Director Premchand B. Gada for placing me in – charge of the volume, History of Jainism. I received help from some persons in one way or another in the preparation and publication of this work’s am extremely grateful to Kamal Chand Sogani, Chief Editor of this project for giving valuable suggestions in writing this volume. He gave me inspiration from time to time, and also provided facilities in completing this volume. I am highly obliged to S.M. Pahadia and my daughter Rekha Jain for reading the project. I am indebted to Prakash Chand Jain for reading the project. I am indebted to Prakash Chand Jain who helped me in writing it. I wish to thank Odekar for preparing maps. I am obliged to the Department of Archaeology for the photographs. In the end, I express my gratefulness to my wife Chandrakala Jain who carefully looked after my health and comforts at the time of writing this work.

This holy Jaina book describes the biographies of the most revered 24 Tirthankar’s – the spiritual victors who have attained Keval Gnana (Infinite knowledge) and had preached the doctrine of Moksha (Salvation) for the benefit of all mankind. They elucidated the essentials of Jaina Cosmology and Philosophy as well as the path of purification through which the soul may escape Kfarmic defilements and attain eternal salvation with the basic cardinal doctrine being that of Ahimsa (Non Harming).

The Trisastisalakapurusacharitra is a literary classic Biography of the Jain world. All aspects of Jain religious order are depicted in this illustrious book. The stories of 24 Tirthankar, 12 Chakravarti, 9 Baldev, 9 Vasudev and 9 Prativasudev totaling to 63 in all are described with their previous births.

The Original version is written in Sanskrit, the mother of all languages, by Acharya Hemchandrasuriswarji Maharaj at the personal request of King Kumarpal in 12th century, in Gujarat. It was later translated in other languages like Gujarati and Hindi. Many edited and abridged versions later came into being. This recent translation true to the original was done by late Miss Helen M. Johnson between 1931 — 1942 A.D.

Trisastisalakapurusacharitra is rich with science, art and architectural knowledge, literature, ethics, law, stories, myths, proverbs and warfare. However, more emphasis is laid on the spiritual science for which it is intended.

This book incorporates key elements of various science such as l-.i1`e science, Cosmic science, Karmic science, Molecular and General science, Social science, Astronomical and Dream science. This book encompasses elaborate descriptions of temple, city celestial and palace—architecture, animal and human, decorations, jewellery, dance, make up, costumes and various musical instruments.

Different topics like Anatomy, Logic, Metaphysics, Philosophy, Philology, Psychology and Theology are included in this great scripture. The travelogue and seasonal description transfers the reader to that place and environment.

The short stories, real and parables rich with morals derived from personal conscience with results of good and bad in terms of natural justice, encourage goodness and respectability. This cultivates and tills the mind to sow seeds to reap the fruits that purify the soul.

For all .lain and Non Jain English readers to know Jainism — “A Religion of Universal Laws", this book is a 'Must Read.’

Life is a provisional existence of unknown limits. We live in a 'Living community' amongst human and sub-human living forms; to co—exist, everybody has to endure through life and have forbearance towards others, whether strong or weak, able or disable, merited or de-merited, wealthy or un—wealthy, small or big, competent or incompetent, developed or undeveloped in physical-mental or spiritual aspect of life.

While people and creatures deprived of basic requirements to survive physical life are helped or seen sorrowfully, the same deprived of spiritual competency are nevertheless not valued and helped, having unbearable nature with no good morals of life. Normally they behave and exhibit themselves in a rude manner being self centered and busy in procuring happiness and keeping away from all discomforts at the cost of other's existence or happiness, not considering the resulting multiple sufferings of surrounding living creatures.

It is here they fail to assess the future results of their own deeds, speech and thoughts, which would lead them to a worse scenario than the present to face in future.

An extended vision is expected to see, evaluate and force the distant past and future in present perspective i.e. the cause and effect in reference.

People and other sub-human forms with no religious knowledge and understanding of self being a 'Soul' with infinite past and future are pitiful, but a spiritually inclined individual with a high intelligent quotient if is deluded with the actual meaning and purpose of life, falling to sensual pleasures and wasting life with no particular goal are more pitiful because of their own ignorance of a 'human state' acquired by competing with infinite soul's. Then, who should be expected for a good life?

People are in quest of all kinds of freedom from time immemorial, but it is the spiritual freedom that makes the man superior to all with a meaningful and purposeful life to attain a definite state in this life and the lives after death until emancipation. If we do not wish to reinstate our bad past in future again, we need to be more aware of different life forms surrounding us as considering it as our past, and if ignorant of the present, our future lives, will surely be affected.

The belief in self, comes from belief of a God having a past like us and gradually developed and evolved as a pure form of omniscient —omnipotent being and we becoming like him, like God. Along with this belief comes the belief of Universal law of Karmic bondages. The minute particle of matter is deposited on every soul with passion and other deeds thus changing the original nature of soul to, a form of formless (soul) in different lives, with different status of happiness etc, the level of spiritual consciousness is covered—obst1ueted, resulting in delusion and ignorance. This results in the acceptance of the cosmic structure with celestial and infernal status to feel the extreme level of happiness and torture.

Thus a gradual development of soul in different life forms, from being a unicellular being with one sense to the most developed Eve sensed human form capable of emancipation is conceived. The voyage we all have started ends with our liberation from body i.e. life and death from Karmic Bonding.

Jain religion propounded by omniscient leaders-Tirthankar is complete in each form with minute and intricate knowledge and code of conduct capable to bring about development until emancipation. The need for English Jain literature has grown much more in recent times with new generation moving away from mother, mother tongue, mother land, Mother Nature, mother of language and mother of all religion. To bring them near to all these, a conversational universal language now English is more in use throughout. Making it a medium to impart ethical and moreover religious values, an authentic translated version of a scripture was badly in need.

When I came across this book e I saw my feelings respond. I have gone through this translation many times and have found it touching. The gist of all original authors' intentions are nicely translated in words. Interesting lucid and simple words have been framed for starters. I was very much impressed by her hard work, her knowledge of both languages and her mastery over them.

Since long, many have attempted to translate in the past but the strength in constructing and selecting words has been lame. Words have been wrongly depicted misgiving the original meaning and moreover its authenticity is yet to be proved. If a presentable translation is produced at international level then it would be more worthy of acceptance.

Nevertheless people try, but here translator has kept up the international standard of language.

The translator has misinterpreted in some places where, she wrote that Acharya Hemchandrasuriswarji is inconsistent with spellings of proper names. But did not feel justified in changing his spellings.

Had she known the dictionary and thesaurus of Sanskrit words she wouldn't have erred.

To show the readers the richness of Sanskrit language Acharya Hemchandrasuriswarji has given all the possible list of proper names as viewed in substance.

In this southern middle part of Jambudveep's, Bhartkhetra in the state of Gujarat in the 12th century of Vikram Era there was a noble and very powerful king named Siddharaj Jaysingh. During his reign the religious head of the 4 fold communion of the Swetamber Jain Sangh was Acharya Vijay Devchandrasuriswarji Maharaja. Who had great control over the Sangh. He was well known for his virtues merits, spiritual heights and devotion towards Jainism.

The Author of this great book and many others, his holiness Kalikal Sarvagna Acharya Shrimad Hemchandrasuriswarji Maharaj was his humble disciple.

In the year 1145 of Vikram Era on full moon day of 1st month of the year, in Dhandhuka, Gujarat mother Pahini a devoted laywoman gave birth to a bright child and named him Changdev. The brilliant light emitted at the time of birth was an announcement of his bright future. Nurtured by the milk of religious talks by his mother he grew, inclined spiritually from a very small age, as it was just continuation of the midway termination of the Sadhana of previous life.

Of his profound spiritio—intellectual level he renounced the social life and accepted the Jain ascetic life at the age of 9 in the year 1154 of that Era, by the name of Muni Somchandra. He grew fast and easy with the spiritual learning of the Jain order.

He learnt by heart all the scriptures as his name, with its deep meanings in all different combination of space, time, substance and nature.

His reverence for God and Guru gave him the required faith to interpret the ultimate meanings in all contexts and was accepted by all the elders of his time as the authentic leader amongst them.

His inclination and hard work for acquiring knowledge gave way to his (inner) spiritual growth, with it, emerged the inbuilt qualities like the gold purified by fire. This was rewarded and responded by 'Saraswati' the goddess of knowledge coming in actual, in his auspice presence.

When he decided to create new scriptures for easy understanding for future generations the thought of getting help from the Goddess arose, and thus started for seeking her towards southern part of India in 'Tripura City'. He must have moved for just 3 days towards the city and goddess Saraswati presented herself saying :-

"Where are you going looking for me? I bless you for your wish be complete". By his virtue and ‘the blessings‘, he created many scriptures comprising over three and half crores stanzas.

He was so pious and celebate that by virtue of those powers he acquired many merits. On one occasion when he moved to some place for alms, he was made to sit on a heap of coal and with his touch the heap turned to 'gold', as a result of which he acquired the famous name 'Hemchandra'.

Once Vimleshwar Yaksha asked all the munis to ask for a boon. Shri Devendrasuri asked that he be given knowledge, Shri Malaygiri asked that he be given the strength to personify the principles, whereas, Shri Hemchandrasuriswarji asked that "maintaining all promises 1 may lighten up the religion of Jainism, give me such strength.” Vimleshwar Yaksha granted them the boons.

He was handed over the auspicious reign as the head of the communion by his gum and the insistence of the present 4 fold sangh in the year 1192 V. S. at a young age of 17. And thus the highest rank of Acharya was conferred on him being competent for the said post.

Though he travelled in many states, his main area of vihar (travel) was Gujarat and in it mostly around its capital ‘Patan’, (now, a city in north Gujarat). He was well known for his soft nature and was renowned for his discourse on Jainism with reference to all religions. The city people grew fond of him and thousands paid homage to him daily. Soon his name spread amongst the Jain community throughout the country. He was regularly invited and expected in the Rajbhavan of King Siddharaj. Seeing the propitious promulgation of religion he accepted the invitation by going daily as per the proposition of the king, to his durbar; By this pleasant combination the religious grip grew more on political reign. The king saw the religion prosper in all ways throughout his country.

King Siddharaj was a Shiva devotee but grew fond of the Acharya's discourses on Jainism and developed a soft corner for this religion. At King's request the Acharya made a Sanskrit Grammar book by the name 'Siddha—hem Sabdanushasan'. With King's help, reconstruction and restoration of Girnartirth was made possible, where a great sum of money and manpower was applied.

There was a possibility of Kumarpal his nephew becoming the next king of Gujarat after the death of King Siddharaj. Due to this an enimity rose between the two and so King Siddharaj ordered his men to find Kumarpal live or dead, For this reason Kumarpal had to run for his life out in the jungles saving himself from Siddharaj's men following him like death in person and he alluding them and death as if fate was sure to make him the crowned king. He roamed up to 50 years of age taking many obligations for his survival from people and repaid them in multiples when he became the king, remembering them all in person.

On many occasions Acharya Hemchandrasuriswarji saw the greatness of Kumarpal and helped him to escape, gave asylum to him thus protecting him by his power and assistance. Thus the relation of two great developed as a consequence, creating trust and confidence in men Acharya with due devotion.

After the death of Siddharaj, Kumarpal somehow by his power and merit became king of Gujarat with 18 countries of Bharat. He had to spend 20 years co—ordinating and organizing, getting a complete hold on his kingdom and protecting his kingship. After getting a strong hold and expanding his empire he came in touch with Acharya again and remembered his favours.

At the age of 70 he stared learning the Jain Scriptures and the Sanskrit language in which the commentaries on the Scriptures were written. The Acharya specially made new scriptures for his easy understanding on his request and insistence to know the different aspects of Jainism like the philosophy, biography of God, the true qualities and nature of God, the code of conduct of a Guru and laypersons, the cosmic structure and the karmic laws that govern the universe and all living souls and the Jain yoga.

H became a devout Jain layperson with the acquired faith, knowledge and code of conduct. He introduced different practices of daily rituals of repentance, penance, worship in temple, hearing of daily discourses etc.

He constructed fourteen thousand Jain temples, Shrines and installed beautiful idol of Tirthankars in thousands. He reconstructed sixteen thousand dilapidated temples under the guidance of Acharya. He wrote and got written the scriptures on palm leaf which had a life of over 1500 years, thus creating many religious public libraries.

He made tirthyatras in auspicious presence of Acharya with thousand of lay devotees spending crores of rupees in those times. He helped the 4 fold communion grow in his country. He ordered that there should be no killings and eating of non-veg food. He stopped the cruel activities of fishing and shooting. He banned the alcoholic drinks throughout and made strict rules and regulations for every person in religious and ethical codes. Thus by his good deeds he became famous with the Acharya. A mere wish of Acharya was fulfilled by the king. Acharya Hemchandrasuriswarji passed away in 1173 a. d. just two months before King Kumarpal's death.

The present saga came into being in those times when the king requested the Acharya, being inclined to learn the biography of great people and the brief history of Jainism. Acharya sri with the blessing of goddess wrote 34,000 stanzas in Sanskrit, creating this Jain Saga thus weaving the life of the twenty four Tirthankar, twelve Chakravarti, nine Baldev, Vasudev and Prativasudev with their life prior to the last life till emancipation.

The illustrious saga contains many more aspects like philosophy, cosmic science, life science, Karmic science, the society then and their trends, the definition of good and bad people and their after effect. The greatness of 'Tirthankar', as, the lord of the gods Indra with theirs retinue would attend all the important happenings of the Tirthankar's life. To gain faith in religion and in one's own self, one should read this book consistently.

The original construction in Sanskrit with simple words, using all kind of grammar, composition, figures of speech, construction of sentences, the usage of appropriate words rich with illustrations of places, persons etc with a definite meaning to everything, proves itself competent to transform the values and trends of life which makes it truly inspiring biographical epic story.

The Adisvaracharitra is the first book of the Trisastisalaka- purusacharitra, the lives of the sixty—three famous men, by the Jain Acharya.

The biographies of the Trisastisalakapurusacharitra very greatly in extent and interest. Others are rich in folk—lore, fiction, exposition of Jain doctrine, etc. The Adisvaracharitra is one of the best, containing the biographies of the first Tirthankar, Rsabha, and the first Cakravaitin, Bharata. It is in itself almost a handbook of Jainism, for the lexicographer it has a large amount of new material; and for the student of folk—lore and the origin of customs it gives the Jain tradition, which is very different from the Hindu.

The second book of the Trisastisalakapurusacharitra, like the first one, includes the biographies of one Tirthankar, Ajitanatha, and one Cakravartin, Sagara. The event of importance that occurs also in the Hindu epic is the destruction of the 60,000 sons of Sagara, described in the sixth chapter.

Book III contributes the lives of 8 tirthankars from Sambhavnath to Shitalnath. The sermons are rich with description of the four Gati. (state of being)

Book IV consists of the biographies of five Arhats, five Baladevas, five Vasudev, five Prativasudevas, and two Cakravartins. The Sreyansanathacharitra includes the biographies of the first Baladevas, Vasudev, and Prativasudevas and each of the four following biographies of the Arhats includes one of a Baladevas, Vasudev, and Prativasudevas. The lives of the first group, Acala, Triprstha, and Asvagriva, are treated at great length. Indeed, all the biographies of the Baladevas, Vasudev, and Prativasudevas are given in more detail in the Trisastisalakapurushcharita than anywhere else I could find.

They are treated very cursorily in other works. Book V is devoted entirely to Santinatha with a wealth of detail equaled only in the Adisvaracharitra and the Mahaviracharitra. But, as Suriji's is one of the favorite tirthankar with Jain authors, even Acharya Hemchandrasuriswarji’s detailed biography is exceeded by others.

Book VI of the Trisastisalakapurusacharitra includes the biographies of two Tirthankar who were also Cakravartins, of two Cakravartins, Balabhadras, Vasudev, and Prativasudevas each. Kunthunatha and Aranatha are comparatively obscure and not popular with authors of the Tirthankar biographies. Hemchandrasuriswarji’s biographies are routine and brief. It is only the story of Virabhadra, which is introduced into Aranatha's biography, that lends interest to it.

Mallinatha is outstanding as the only woman Tirthankar and is fairly popular as a biographical subject. The reason she was born as a woman is in itself interesting and strictly Jainistic.

Munisuvrata is perhaps better—known to the faithful than Kunthunatha and Aranatha, An account of the origin of the Harivansa and a short story about an enlightened horse redeem the biography from complete aridity. All the biographies contain sermons invaluable for the comprehension of Jainism.

The biography of Cakravartin Subhuma includes the story of the destruction of the ksatriyas by Parasurama and that of Brahmans by Subhuma. This version differs greatly from Hindu epic versions. The story of the 'three steps' saves the biography of Cakravartin Mahapadma. Hemchandrasuriswarji’s version of the 'three steps' also differs markedly from the epic one. The biographies of the two Balabhadras, Vasudev, and Prativasudevas are stereotyped and of little interest.

The first ten chapters of Book VII constitute an elaborately detailed Jaina Ramayana. This includes the lives of Rama, the eighth Balabhadras of Laksmana, the Vasudev, and Ravana, the eighth Prativasudevas. Naturally, it is very different from the Hindu Ramayana.

Chapter XI of Book VII is a brief routine biography of Neminatha. Chapters XII and XIII are stereotyped accounts of the tenth and eleventh Chakravartins.

Book VIII of the Trisastisalakapurusacharitra, the Neminathacharitra, includes also the lives of Krishna, the ninth Vasudev, Balarama, the ninth Balabhadra, and Jarasandha, the ninth Prativasudevas. It gives more space to Krishna than to Neminatha himself and is, in fact, a Iain Harivansa. The first chapter of Book VIII narrates the previous incarnations of Neminatha Chapters II-IV is a long wearisome account of Vasudeva's many marriages. Chapters V- VIII concern Krishna's affairs, with much repetitious detail of battles, especially the one in which Jarasandha is killed. However, Hemchandrasuriswarji manages as usual to introduce interesting episodes which redeem the tiresome narrative of unromantic marriages and fighting. The founding and destruction of Dwaraka are interesting and offer data for the much-discussed site of Krishna's Dwaraka.

Book IX includes the lives of Brahmadatta, the twelfth Chakravartin, and of Parsvanatha.

The Mahaviracharitra, the tenth parvan of the Trisastisalaka- purusacharitra deals with the life of Mahavira only and includes many historical events associated with him, e.g., the association of Gosala and Mahavira and gosala's subsequent enmity, and the heresy of Jamali. Historical events subsequent to Mahavira's time are introduced in the guise of prophecies by Mahavira. Its historical data, if not altogether dependable, may be assumed to report a Jain tradition well—established in Hemchandrasuriswarji’s time. The parvan has much exposition of Jain doctrine, next to the Adisvaracharitra; and numerous devotional hymns.

This holy Jaina book describes the biographies of the most revered 24 Jainas or Tirthankar’s - the spiritual victors who have attained Keval Gnana (infinite knowledge) and had preached the doctrine of Moksha (Salvation) for the benefit of all mankind. They elucidated the essentials of Jaina Cosmology and philosophy as well as the path of purification through which the soul may escape Karmic defilements and attain eternal salvation - with the basic cardinal doctrine being that of Ahimsa (Non Harming).

Writing the preface of this book was a complete surrender to the ideas that always didn't seem to fit a linear rational approach and it has changed me in a way that’s like the core energy of Jainism... Simple and powerful. There are no complications in it... Its wisdom is so profound and yet you find yourself startled by its Simplicity and naturalness. When I began reading this ‘Iain saga' and the birth biographies of our most revered 24 Tirthankara’s...enlightment was far away from my mind! What I was looking for was some abstract notion called peace of mind and probably some quick fix methods to solve my problems! But enlightment? No ways!

And yet, as I read the holy doctrines of the birth and karmic cycles of the 24 celestial lords... the light of the 3 worlds - earth, hell and heaven... my foundation of doubts and disbeliefs rocked... a powerful change took place! In one stroke I moved from blaming, judging and fighting - to acceptance, self responsibility and its empowered action! As I read more I got completely submerged in lord Rishabdev Swami's sermon of true dharma and its four fold division of dana, shila, tapas and bhava... lord Padmaprabha's urge - a symbolic red, like a burst of anger to crush all your internal enemies to gain emancipation, Lord Parshvanath swami's innate equanimity with, Kamatha and Dharnendra's and Lord Mahavira’s compassion even for sinful people made me ready for forgiveness.

In a strange way l resonated to the mystical and practical philosophy of each and every "Tirthankara with the joy of applying it in my life in today's modern world. These are not ancient redundant scriptures reflecting some bygone era in ages... But they are powerful potent archives recording the wisdom of sheer human existence, its cause, its effect and the way to emancipate oneself from the constant birth cycle to being one invariable energy of light. I realized enlightment is not something for only the Tirthankara's or sages, it is not an impossible dream and it does imply a distancing of self from all that we have held dear. Life, even our very contemporary life are not mutually exclusive states.

The scripture taught me how to live my day to day life with integrity, joy, peace and balance. l realized that cause and effect simply outlines that we are the cause not some outside other, fate or god... we only reap what we sow, through our thinking feelings or action. This is what karma is - what we have chosen over lifetimes to experience, expand and disempowered and thus meet as outer effects. lf the powerful Tirthankara's had also to experience the effects of their good and bad karmas of lifetimes, then how can we as mere human beings escape? Negative karma is not some retribution or punishment from god but simply an awareness that you are yet to align with your higher potential. The more you become aware, the higher energy you attract and more karmas you burn. Difficult people and situations change from being problems we have no control over to self chosen opportunities for growth. Diseases and fears are not suppressed or condemned but seen afresh as soul purposes each has chosen in their higher wisdom to explore and expand.

One of the many gifts of absorbing this amazing text is its mind stretching quality reflecting the Tirthankara's wisdom by using irony and paradox. lf you think being forceful is the appropriate response - lord Rishabdev will urge you to see the value in being humble. lf action seems called for, Lord Mahavira asks you to consider non action. If you feel grasping will help you acquire what you need or want Vasupujya swami counsels you to let go and be patient. Only 'your karma' is the supreme reality ~ an all pervasive source of everything. Karma never begins or ends, does nothing and yet animates everything on this planet Earth of form and boundaries. Moksha is attained by those who practice unceasingly the brilliant trait of knowledge, faith and conduct. All the Tirthankara's in their sermons preach and urge to understand this ocean of samsara 'burdened by numerous birth — nuclei} is filled with the flames of anxiety, disease, old age and death. To break these recurrent cycle of life and death the only answer is emancipation, where there is no death, no birth only bliss - an eternal form of light brilliant with ‘the luster of omniscience. And this can be achieved only when all your good and bad karmas are burned. As Padmaprabhu swami puts it' in the whole universe there is not a space of a point of a hair, which is not touched by creatures in various forms because of their karma. Inhabitants of all the four gatis - hell, heaven, human and animals are all subjected to this universal law. When a human birth has been won with difficulty in the ocean of existence, it is like the most beautiful jewel for attaining moksa and to burn all your karmas with right knowledge, faith and conduct. But alas, when this human birth, which is earnestly hoped even by gods, is lost by ignorant people in the pursuit of materialistic pleasures, it is like a lost jewel. Pure minded people, after reflecting that samsara is worthless, should strive for emancipation by means of mendicancy and gain enlightment.

As I soaked more and more in the simplicity of this texts powerful wisdom, I began to see this world and its web of human existence and relationships in more clairvoyance. I realized that on the surface the obstacles against spirit are enormous. Everyday life is a kind of swirling chaos and the human mind is entrenched in its demands. My destiny is to move in the direction of my soul and the fuel that makes my destiny move is INTENTION. And yet with the intentions, I realized I need discipline and thus the Tirthankara's laid down rites and rituals, regular meditation and prayers for sages and common man, on moment to moment basis to make their intentions strong and to feel centered inside. How can we then not be grateful to these Lords of the Gods - these powerful beings for showing us the way to emancipation? Our society teaches us often to be skeptical of the sacred. But these are revered saints who have through their own experiences laid down a wealth of scriptures - an infinite treasure to attain eternal bliss and fulfillment.

Cherish it as a new born baby as one lifetime seems incredibly short and transient, even to fathom its powerful messages. But even simply meditating on the biographies of these great jaina Tirthankara's can help to fight the whole package of illusion, of money, power, sex and pleasure, which are supposed to fill up all lack, but they never do. The Jain Tirthankara's offer you simple tools to combat materialistic pleasures and raise your consciousness on a daily basis. I consider this classic as an ultimate discourse on the nature of existence. I know about so many people who overcame life threatening addictive behaviors by simply reading and re reading this ancient text. I can think of no greater vision for our planet and universe.

Jains are one of those few communities that can trace back their glorious history right within the remote prehistory. Theirs is a composite culture that has contributed amply to the abound development of humanity in this part of the world. Almost all facets of social and individual life, viz. art. literature, philosophy, architecture, music, science, etc., have been enriched by the followers of Jainism.

Such illustrious nines, from the country's past, as Shrenik-Bimbasara, Ajatshatru, Chandragupta Maurya and Samprati of Magadha; Kharavela Kings of Kalinga; Rashtrakuta Kings of Orissa; Siddharaj Jaisingh Dev and Kumarpal of Gujrat; and many others, have been intimately associated with the Jain culture.

The influence of Rishabha Dev on Puranic India is well known. He has been accepted as one of the Avatars (reincarnation) of Vishnu. Even the more dogmatic of the later sectarians could not remove him from the revered position in Puranic literature, but hardly anything in detail has been mentioned about his contribution there. Mahavir has been a historical figure, but justice has yet to be done to the evaluation of the colt played by hits and his followers in the history of the country.

In Indian culture there are certain themes and motifs that have been contributed by the Jains. The Kayotsarga pose is a sure contribution of Jains. The trident is a motiff that is common to both Vedic as well as Jain cultures. "Dharm-Chakra" (the wheel) is common to Jains and Buddhists. The remains from Kushan period indicate that although there are differences in rendering and decoration, there are visible thematic similarities with the Mohan-jo-daro findings. A study of the remains of Harappan culture and those from post Harappan cultures indicates that the remains found at Harappan sites contain some Jain symbols. However, unless conclusively proved, we can not stretch back the history of Jain archaeology to that period.

One of the important indicators of Jain antiquity is a copper plate inscription found from Prabhas Patan that mentioned--"King Nebuchadnezzar of Babylon renovated the Nemi temple at Raivatgiri." These are the indicators that take back the history of Jain archaeology to the sixth or seventh century B.C.

The Shishunag and Nand rulers of eastern India were Jains. In the Kshatrap period Saurashtra was dominated by Jains. The Kharavels of Kalinga were great followers of Jainism. During the reign of Chandragupta Maurya. Jains occupied prominent positions in affairs of the state. Samprati is known as the 'Ashoka' of Jains as, like Ashoka did for Buddhism, Samprati worked for the spread of Jainism. These are some areas where a lot of research could be done to unearth more details. In peninsular India the history of Jain sculpture and archaeology spans the period between 200 B.C. to 1300 A.D. The archeaological remains of Southern India are, comparatively, in a better state of preserve but there still is a need for lot of continued research. Recently Dr. Jawaharlal of Dept. of Archaeology and Museums has published his thesis, 'Jainism in Andhra', that provides some new indicators. Also, M. Vinaysagar has compiled a book on ancient Shwetambar temple of Kulapak, near Hyderabad.

Rajasthan, that has probably the maximum number of followers of Jainism in modern times, also has a large number of places of archaeological and historical importance. Of these, detailed work has probably been done mainly on Abu and Ranakpur. Nagda, near Udaipur, drew attention of late Muni Kantisagar and he did some gocxi efforts of compiling inscriptions from many known and lesser known sites. Recently M. Vinaysagar has also compiled the history of Nakoda Parshwanath. Of the numerous places that need attention, some important ones are Osian, Lodrava, Jaisalmer, Phalodi, Kareda Parshwanath and Jirawala Parshvvanath.

With such a glorious past, a spread covering the whole subcotinent, and an unbroken history of at least 2700 years, Jains also have a 'tale of destruction, devastation and conflict' to tell. At times they had to abandon their strongholds and settle in new areas. The grand sculptures, temples and other edifices constructed by them were transformed into places of worship of other religions or reduced to dust. It is difficult to accurately piece together the story of such a chequered past and more so when the inheritors lack the will and enthusiasm to recapture their lost glory. There have been only some local or, at the most, some regional efforts at historical research. Unfortunately Jains have not given much attention to compile their history properly and scientifically in consonance with the general history of the subcontinent. It appears that during some period in the past stress was given on the ritualistic religious activities or purely philosophical and spiritual pursuits. This had a negative effect on the society and all other fields of social and intellectual activities were either neglected or pursued only by a few bold individuals.

The attitude, by and large, still prevails. The Jains have mainly contributed to researches in sectarian history or, at the most, regional religious history. Maximum work on overall Jain history and related fields has been initiated and done by non-Jains or the specialists of their specific fields.

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