FULL TEXT OF THE ADDRESS.

BY

Dr. TUKARAM KRISHNA LADDU

B. A. (Cantub) Ph. D. (Halle a/s). M.R.A.S., M.A.S.B., M.G.O.

Professor of Sanskrit Epigraphy Queen's College. PRESIDENT AT THE TENTH ANNIVERSARY

ON

December 25, 26, 1914.

Published by

The Hong Secretary

THE SYADVADA MAHAVIDYALAYA

Printed by Pandya Gulah Shanker, at te Tara Printing works.

BENARES.

1914 FULL TEXT OF THE ADDRESS

BY

Dr. TUKARAM KRISHNA LADDU, B. A. (Cantab), Ph. D. (Halle a/s). M. R. A. S., M. A. S. B., M. G. O. S. ,

Professor of Sanskrit and Epigraphy Queen’s College,

PRESIDENT. AT THE TEHTH ANNlVERSARY The Syadyada Jaina Mahavidyalaya, BENARES.

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Gentlemen,

Before I begin to deal with the main subject of my speech, I take this opportunity to express my thanks to you for the honour done to me by calling me to preside on this occasion. T am, however, sorry that for want of time, I cannot do something like justice to this fascinating subject which comes within the range of the Indian Antiquarian topics with which I have been occupied for sometime past. A number of European and Indian scholars have been trying to unravel the past of this hoary India and reputed savants like Dr. Weber and Dr. Jacobi have contri­ buted much to our knowledge of the early history of . I am quite a novice to this subject yet and must, at the outset of my speech, warn you not to expect any new theories and hypotheses which one can put forward only after a deep study of the subject which I have not done yet. I intend, therefore, to sum ( 2 ) up the main results arrived at by other scholars who have worked and have been working in this line of research, as a preliminary paper on this subject, wishing to take it up in future for further investigation, and I shall try in this speech to present a clear picture of Jainism as we know to-day.

Early History or Jainism.

In our inquiry, the first question that presents itself to us, is, who was the founder of Jainism ? When did he live ? AV hat was the necessity for a new religion ? What was the state of the Society in which he appeared ? In short, what is the early history of this religion "

These questions are natural and appear to be simple but the problems of the early history of a people or their institutions are the hardest to solve when there is no reliable history written by the people concerned. This is unfortunately the case with the early history of India. There is, however, one consolation, although not very satisfactory, namely, we have a vast amount of literature on the subject dealing with the religious beliefs of ancient India. I say. this source of our information is not satis­ factory even as regards our inquiry about religion itself, because most of the -acred books were written centuries after they had been com|>osed and by the followers of the respective religions. A comparative study of the rival religions and their sacred books is therefore the only wav to arrive at a tolerably reliable inform­ ation on the subject.

In the matter of our present inquiry, we have, thus, to study the two rival religions, , in order to get some trustworthy account of either. About Buddhism we know ( » ) tlmt it was Founded by one Siddhartha Gautama belonging to the Silkya chin. He was a Ksnttriyn prince, Imrn in about 563 B. 0. and died in about 483 B. C. , on the other hand, who is known ns X'ardhamana Jftataputra, Jina, etc., is supposed to have lived from about 59!) B. C. to 527 B. C.* He was also a Ksat- triyn, belonging to the family of the Jfiiitas and was related from his mother’s side, to the king of Vaisiili. Iu his introduction to the translation of the Kalpasutrns ( S. B. E. Vol. XXII. ) Prof. Jacobi gives the genealogy of Mahavira which shows the relationship of that Prophet with the king of VaiSali. Mahavira’s father Siddhartha had two wives Devanandn, a Brahmani and Trisala, a Ksattriyani. The latter was the sister of Cetaka, the king of Vaisiili. This relationship should be borne in mind. It will ellucidate some historical incidents shortly to be referred-to.

From the dates given above, it will be apparent that Siddh­ artha Gautama, the founder of Buddhism, better known as the Buddha ( the enlightened ) was a contemporary of Mahavira Vardhainana, but younger. Scholars who have investigated into the early are not unanimous in their view as to what position Mahavira occupies in his connection with Jainism. There were some like Dr. Weber and Prof. Lassen who had given out that Jainism was only an offshoot of Buddhism. There are others forming the majority, who think tltat Mahavira founded Jainism, while there are some, like Prof. Jacobi, who feel inclined to take the origin further back, to Piirsvanatha, who was the predecessor of Mahavira in the line

0 These datoa arc taken from Prof. Ilapaon'a * Ancient India', published at ilia University Prose, Cambridge. 1911. Other dates have nko been proposed by other scholars. ( 1 ) of the twenty-four prophets, (with Mahavira us the last) as believed by the orthodox Jninas. To get to sonic decision on this point, we have to turn our attention to the oldest sacred books of the two religions. The Buddhist books, the subject matter of which has been believed to be very old, as old as some centuries before the Christian era, refer to the Jain sect not as a new oije or as one that is recently founded, but as one that already exists without saying anything definitely as to from when it began to exist. In the Jain sacred books whose antiquity, to use Prof. Jacobi’s words, “ can vie with (that of) the oldest books of northern Buddhists,” it appears that some of the disciples of Mahavira had approached the Buddha to refute his doctrine. Such incidents are again corroborated by the Buddhist books, and if true, will, by pointing to the anxiety felt by a religion at the rise of a new rival, show to us the older origin of the existing Jain religion. The Bauddhas as well as the Jainas have a long list of Prophets, the first of whom is believed to have lived at the beginning of this Kalpa, the present creation, but this tradition is of no use for the purpose of history. The first Tirthakara, as the Jain Prophet is called, namely, ]_>>abhadeva might be identical with the person of the same name referred to in the Bhagavuta Purana, and these Jain prophets, who were in fact great ascetics, at least some of them might l>e those referred to in the Puranas, whom the Hindus regard as great Rsis of old. All this is, however, only idle conjecture. We cannot trace any reliable history of Jainism beyond Vardhamiina Mah; ivira. This much, however, is certain, from what has been already said, that Jainism is older than Buddhism and was founded probably by some one, either Piirsvanatlia or some earlier ­ kara who had lived before the time of Mahavira. ( * ) Professor Lassen who believed the priority of Buddhism has put forward four arguments in support of his theory. Prof. Jacobi has convincingly refuted all of them in his introduction to his translation of the Kalp Sutras of the Jainas. Prof. Lassen says that Jainism is younger than Buddhism because, in the first place “.both sects give the same titles to their prophets : Jina, Arhat, Mahavira, Sarvajfia, Sugata, Tathiigata, , Buddha, Sambud- dha, etc.” secondly, “both sects worship mortal men, their prophets, like gods, and erect statues of them in their temples", thirdly, “ that the Buddhists and Jainas measure the history of the world by those enormous periods of time which bewilder and awe even the most imaginative fancy,” and fourthly, that both the sects lay a special stress on the principle of Ahimsii, not killing of living beings.

It is true that in the literature of both the sects occur all the names mentioned above with reference to Mahavira and Buddha but on a minute examination, it becomes apparent that there is a partiality for some of the titles in the Jain books and for others in the Buddhist works. The Jainas prefer to designate Vardhamana as Mahavira, Arhat, Jina etc, whereas the Baudhas more often call their prophet the Buddha, Sugata, Tathagata etc. Whenever the Jainas gave Buddha as the name to Mahavira, they probably wauted to imply that lie was enligh­ tened. Similarly, the Bauddhas probably used the present Jain terms irf their literal sense when they applied them to their prophet. All these names, most probably, were at first used in their etymological sense only and were later on segregated into two different groups, acquiring the sense of permanent cphithets.

Deification of the prophets and worship of their images is a very old institution in India and plays an important role in Indian ( 6 ) religions. As far as Hinduism is concerned, its origin goes back to the hoary past of the Vedic times, to the Vedic sacrifice, which itself was invented to court the favour of the divine powers of Nature to satisfy the temporal as well as spiritual wants of the people. Symbolic representation of the gods, who arc supposed to be the benefactors, comes quite naturally in the course of the development of religious notions of the early people. That Mahavira and Buddha who are believed to have shown the spiri­ tual path of salvation, came to be worshipped as the gods of the respective sects was, therefore, perfectly natural and for this, it is not necessary for the Jainas to look to the Bauddhas. If, at all. they had borrowed the idea from any one, they might have done so from their Brahmanic neighbours about whose antiqui­ ties no donbts have been entertained. It is, on the other hand, less likely that a sect would borrow any principle of religion in­ vented by a rival. They would rather oppose image-worship, for instance, if it had been the exclusive property of the Bauddhas.

The high notions of time which the Jainas and the Bauddhas have are due most probably to the desire of either party to prove the beginninglessness or remote antiquity of their respective reli­ gions, and they have their counterpart in the Brahmanic idea of the four ages, the Yugas, and longer divisions of time, the kalpas. It is not necessary to deduce, from the similarity of such ideas of time, that one sect has borrowed them from another. The same arguments apply to the last point about Ahitnsii. It is thus evident that Jainism is not a branch of Buddhism, nor has it borrowed its tenets from the latter.

The tenents of Jainism have not only been not borrowed from Buddhism but, they are, some of them, different from those of the latter, nay, quite opposed to them. What Buddha ( 7 ) himself thought of the state of Nirvana, we do not know, since he evaded the question when asked by one of his disciples. There is however no doubt that he did not participate in the Brahmanic conception of an omnipresent Atm a. The very existence of Atmii is not necessary for his ethical system, where­ as the Jainas believe in the existence of souls although of limited dimensions—not omnipresent. Secondly, “ the Buddhist theory of the five Skandhns with their numerous subdivisons have no counterpart in the psychology of the Jainas.” Thirdly, the Jainas believe, and they outdo in this their Hindu Brethren, that there is life or a soul in not only animate beings and plants, but also in water (cold) and even in minerals freshly dug out from mines. It is this principle which enlarges the sphere of the Jain Ahimsa. Fourthly, the Jainas have, like the Hindus, differ­ ent stages in the spiritual progress of an individual, whereas according to Prof Jacobi, there is nothing analogous in Buddhi­ sm. These points sufficiently bring out the difference between Jainism and Buddhism.

Before we pass on to deal with the main principles of Jainism, it would not be out of place to enumerate one or two historical references to sect, which will corroborate its antiquity. * It has been already said that Mahavira was related to ('etaka, the king of Vaidali. This king, it appears from the genealogy already referred to, had a daughter. Cellana, the wife of Bimbisiira, King of Magadha, also known as Srenika, who belonged to Saisunaga dynasty. He ruled from about 530 B. C. to about 502 B. C. * Birnbis lira’s son was Ajatasatru who is said to have ascended the throne by murdering his father, although the latter

° These dates are taken from the 3rd edition of the early History of India by V. J?mith, Clarendon Press, Oxford. 1914. ( « ) had made him the king or rather the Regent and retired into private life. This prince is said to have repented of his patricide and to have gone to Buddha for spiritual help. His dialogue with Buddha is given in Smith’s history and says that Buddha converted him to his Faith.

This anecdote is interesting, as it belongs almost to tfie time of Mahavira. Bimbisiira and AjataiSatru are referred to in the works of both the Jainas and the Bauddhas. As already noted above. Cetaka, the king of Vaisali was the brother of Trisala. who was the mother of Mahavira. And from the Jain sources, it is known, and it is very probable, that Jainism was patronised by the influential relatives of Mahavira. It is, there­ fore. likely that Cetaka as well as Bimbisara were Jainas, and and Ajiitasatru, too, at least in the first part of his life, was a Jaina before he got converted to Buddhism, apparently owing to the pangs of conscience consequent upon his patricide. At this point, it should be noted that two events—the abdication of the throne by Bimbisara in favour of his son Ajata^atra and Bimbisiira’s murder by Ajata^atru have been preserved by tradition and almost given credit to by Smith in his history. Smiths’ explanation that Ajatafctru was impatient is not convincing if Bimbisara had abdicated the throne in favour of his son and had retired into private life. If the fact that Bimbisara had abdicated the throne in favour of his son be true, Ajatasatru’s patricide cannot 1x2 explained by saying that he was impatient. The real explanation lay probably in another fact. Ajiitasatru embraced Buddhism because he annexed the kingdom of Vai^ali. After conquering the kingdom of the maternal uncle of Mahavira, although after the latter’s death, he ( Ajataisatru) could not continue to remain a Jain and, ( 9 ) therefore, probably changed his religion. Mahavira’s sect must have enjoyed, ns is affirmed by tradition, a special privilege through the patronage of the Royal family of Vai&ili and the loss of that support by Ajiitasatru4 annexation of that kingdom must have been keenly felt by Mahavira’s followers. It is, there­ fore, very likely that the Jains disowned him and, perhaps, to account for his desertion, fabricated a story of his patricide as the reason which compelled them to forego the patronage ofjSuch a geeat king. To counteract the rising influence of Buddhism, they might also have intended to show to the people by circulating the stories of Ajiitaiatru’s patricide, the worthlessness of that religion from the moral point of view in as much as it apparently countenanced even such crimes as patricides. This is however a hypothesis only, put forward by me, to solve one of the enigmas of the airly history of India, and a careful comparative study of the Jain and Buddhist books dealing with that period of history, which I hope to do sometime, might enable me to find some further facts which will settle the point one way or the other. The fact, however, remains, for our present purpose, that we have a very early historical reference to Jainism in this Bimbisara-Ajatasatru legend.

I shall cite only one more historical reference which is almost equally old-Jain tradition says that Candragupta Maurya wa's a disciple of the Jainacarya and accompanied the latter to’the Deccan where he remained till his death, and that this I event is commemorated by the Candragiri inscription at S'ravana- Belgola in the Karnataka country of the Southern India. Mr. Rice has edited this inscription in his book ‘Inscriptions I (at S'ravana-Belgloa’ (published in 1889), and Dr. Fleet has criticis- I ed his interpretation of this inscription in the Indian Antiquary ( m )

(Vol. XXI, pp. 156—IGO) in 1892. Smith, in the third edition of his ‘Early History of India ’ (page 1-16), refers to the con­ troversy between Rice and Fleet and believes, after going through the arguments on both sides, that Rice’s interpretation is correct. The volume in which Mr. Rice has edited these inscriptions and his latest book ‘Mysore and Coorg, from inscriptions,’ (1909) not being available here, my information is based on Fleet’s article referred to and a facsimile and Sanskrit text of the said inscription given in the Jaina Siddhfinta-Bhaskara, a Jain quarterly published at Calcutta for the Jaina Siddlianta-Bhavana of Arrah. In the said inscription, as understood by Mr. Rice, it appears from I)r. Fleet’s reply, it is stated that Bhadrabahu, a Jainiiciirya belonging to a line of Acaryas illumined by saintly personages Gautama, I.oharya, Jambu, Visnudeva, , Govardhana, Bhadrabahu. Visiikha, Prosthila and other.-, mastered in Ujjain the science of prognostication, foretold a famine lasting for twelve years and, taking the body of the Jain monks with him to the Deccan, came to a prosperous group of villages. There finding out that his death was at hand and taking leave of the entire , he went to Katavapra hill along with Prabhacandra and died. This Prabhacandra was the name of Candragupta Maurya as a Jaina monk and the Bhadrabahu referred to was the first one of that name.

Dr. Fleet’s objections to this interpretation are (1 ] :—There is ' no evidence to prove that this Prabhacandra is the same as Can­ dragupta Maurya (2) Bhadrabahu mentioned here cannot Ire the first one who was a contemporary of Candragupta, but probably the second one, since, in the list of teachers mentioned here, several names are given after the first Bhadrabahu, (3) the inscription does not say that Bhadrabahu himself went with the sangha, ( 11 ) hut rather the .\caryn Prabhacanlra took leave of the sangha and went to the said hill with an unknow n disciple. (1) the inscription is not dated, and from palaeographic considerations it can belong to approximately the seventh century A. D. etc.

From the facsimile that is attached to the first issue of the Jainsiddhanta Bhaskara, if it be reliable, it is clear that Dr. Fleets’ dating of it is not far from the truth, because the script used belongs to the late Gupta period. The disputed reading refers to words in the sixth line of the facsimile. Dr. Fleet reads

jtftasrrg etc. Mr. Rice reads st+tt- etc. According to Mr. Rice the Acarya must refer to some person different from Prabhacandra and ‘ sisyena ’ will naturlly agree with Prabhacandrena which with the next word ‘ amii ’ would mean ‘ with the pupil Prabhacandra.’ Dr. Fleets’ reading makes ‘ acarya ’ agree with ‘ Prabhiicandra ’ and the disciple nameless. The facsimile itself shows without the least doubt that there is a cerebral n after ‘ dre ’ or'dro’. In the phrase, i Prabbacandronama, na of nama must not be changed into 11a, according to Sanskrit grammar, whereas, in the other read­ ing such a change is necessary. The fact that later teachers are mentioned after the name of the first Bhadrabahu does not reejuire the assumption of a second Bhadrabahu here, because, as the inscription is a much later one on palaeographic grounds— ithat is‘more than five centuries later than even the second iBhadrabahu’s time*—there could appear names even later [than the second Bhadrabahu’s date. The inscription itself is

0 TI10 second BhadrabAhu lived in 53 B, C. PattAvalls [Ind. Ant, Vol

ST, 1892]. ( 12 ) situated on a hill which is known by the name of Candragiri, there is an old temple or a place known by the name of Candra- gupta Basti, and there arc other inscriptions of Seringapatain belongin'* to seventh and ninth centuries which refer to the legend of Bhadrabahu and Candraguptii Munindra. All these points would lead one to identify Prabhacnndra with Candra- gupta and to believe that the former was the name of the latter as a Jain monk. I suppose something like this is probably the line of argument adopted by Mr. Rice in his last book ‘Mysore and Coorg from inscriptions,’ which convinced Mr. Smith and induced him to alter that portion of the second edition of Indian History in his new edition of 1914. I believe all the objections raised by Dr. Fleet to Mr. Rices’ indentification of Candragupta with Prabh'candra and of Bhadrabahu with the first one of that name have been satisfactorily answered above. This historical reference to Jainism in the time of such a great emperor of India has been, in all probability, preserved and handed down with great care by the Jainas as they have done with reference to the names of their Xcaryas in their Pattavalis.

There is also another consideration which would have given additional importance to this event. Tradition says that since the timeof Bhadrabahu the first, the Jain Church has been split up into two great divisions known by the names of Digambara and S’vetambara sects which have remained separate ever since. If f this be true, this was certainly an incident which would never escape the memory of the people concerned. Consideration of these two most important events likely to happen to a religious sect leads us to the irresistible conclusion that although the Candragiri and other inscriptions were probably recorded in the sixth and the following centuries A. D., the tradition represented ( 18 ) them must have been based on a solid historical fact.

I have dwelt upon this point too long, but I would not have lone so, if the Secretary of the Sytldvada Muhavidyalaya, Kumar Devendra Prasad, had not sent that number of Jaina Siddhanta lhaskara to me a few days ago. As a professor of Epigraphy, le perhaps wanted me to discuss this question and if I had not lone so, he and others would, perhaps, have been disappointed.

Pkincipi.es of Jainism.

Jainism is a religion and as such, one might expect that it shares, with most religions of the world, a belief in the existence >f God ; but when it is remembered that it is an Indian religion, >ne will not get surprised to hear that Jainism does not jostulate the existence of God as the Creator of the universe. Like the Vedilnta, it believes in the beginninglessness and endless- tess of this world. Unlike the Bauddhas, it believes in souls, dthough as occupying a limited space and is a philosophical •eligion rather than a mere ethical system like Buddhism. The souls which are called Jivas are believed to have been impure from iternity owing to their having been mixed up with or influenced by non-soul or rather matter called by them by the name of Pud­ gala and they get themselves freed from matter through right belief, right knowledge and right conduct which three things constitute their three gems, llayanas (as they call them). Thus, their philosophy differs from Vedanta which lays stress Bn the eternal purity of the souls and explains their bondage as flue to their wrong identification with Prakrati (ignorance) and its Karya (products) which (bondage) is to be got rid of by true Knowledge. Like Hinduism it has got castes. Brahmana fsattriya, Vai^ya and £udra. Of these the last three are ( 14 ) supposed to have been instituted by (Isabhadeva, the first prophet (Tirthakara) of the Jainas in this Kulpa. His son is believed to have found the necessity to add the fourth caste, namely, of the Briihmanas. Like the Hindus, they have sacrements also which number, however fiftythree. The

Jainas have their own sacred books also. The < and the Svstatnbaras, and as already stated above, had, probably, separated and at the time of Bhadrabaliu the first, that is, at the time of Candragupta Maurya in the fourth century B. C. I hese Digambaras have their sacred books composed by Aciiryas of old. The oldest books of this kind like the and others are supposed to have been composed by Kundakundacarya who, according to the Digambara Pattavali published in the Indian Antiquary ( Vol. XXI ) by Dr. Hoernle, lived in the first century A. D. A detailed list of some of the most important works of the Digambara sect of the Jainas has already been given by me in my Sanskrit speech, and I do not, therefore, repeat it here. The Sacred Books of the S'vetambara sect are supposed to have l>een composed at the time of Devardhigani who lived pro­ bably in the fifth century A. D. From this general consideration of Jainism, let us pass on to some of the most important tenets of this interesting religion. According to Jainism there are only two categories of things—the soul (sffa) and the not-soul (^rsrhr), or to express the 6»mc in other words they hold that there are six substances. < The first is, of course, jiva which is an active sentient being. The second is ’T^’T'TT or matter, also an active principle ; the third is ( ) space, the fourth, 37(73 ( time ). The fifth and the sixth are and Adharina respectively. These last terms are however, according to what I have been informed by a member of the Digambara community, not used in their usual sense.. Dharma ( 15 ) is supposed to help the soul in motion whereas Adharma helps the soul when not in motion. Tt appears, the special aspects of the soul in the two conditions of action and inaction arc desi^nat- ed by the terms Dharma and Adharma, and represent a peculiar combination of Guna (attribute) and (action) of the V^i^esikas, but until I study some authoritative work of the Jainas, which deals with this subject, I cannot compare these Jaina terms with those of any other philosophy.

There are seven tenets of Jainism. The first and the second are again the Jiva and the already described above. The third is which means sin. Sin is defined as the application of body, speech, mind and action. This definition is in perfect accord with the general idea of salvation which, according to the Jainas, consist in total cessation of all activity which a pious Jaina reaches at the time of his death, if, by means of right belief, right knowledge and right conduct, he had already reached in his life time the stage of a Sayogakevalin, that is, a stage in which four out of eight active attributes are destroyed. These four attributes () are Jfianavarani (obstruction to right knowledge), Darsaniivarani (obstruction to right perception), Antaraya (checks of various kinds), moha ignorance). Only four other karmas remain in that stage of a Sayogakevalin. They are, (1) Ayuh (length of life), (-) Nama (that which is supposed to cause the Sangh ta (body with the senses), (3) Gotra (family) and (1) Vedani (power of enjoyment of objects). The fourth tenet is called (bondage of the soul); the fifth, the (checking of sin); the sixth, the (austerities) and the seventh, the moksa (getting rid of all not-soul). They classify the sins into groups. The first is Himsa, which is defined as the injury done to life through mistake. The second is called Asatya (untruth); the third, steya (taking something not given): the fourth, Abrahma (viola­ tion of celebacy) and the fifth, Parigraha, infatuation which is the effect of the idea that this is mine, with reference to one’s possessions.

From the state of bondage to that of Nirvana, the Jain works describe altogether fourteen stages, beginning from the state of ignorance called Mithyatva Guna to the state called Avogakevali, the state in which the Jiva is absolutely free from all the eight karmas described above, that is, when he attains the rank of In the fifth stage, he is called the S’ravaka, and from the sixth stage onwards, the Jain is called a muni (monk). In the eleventh stage, he becomes Upasantamoha. that is, all the passions cease to give effect. In the twelvth stage, his passions are destroyed. In the thirteenth stage, he becomes Sayogakevali who has already been described above. Some Sayogakevali become kevali. The Tirthakaras have been Ksattriyas. These Tirthkaras have been altogether twenty-four in this Kalpa, Mahavira being the last. Parsvanath was the twenty-third. Benares has been famous for four Tirthakaras. The 7th Siiparsva was lx>rn at the place where the Syadvadamahavidyalaya is, the 23rd Parsvanatha in Bhelupura in Benares, the 11th S’reyansanatha, at Saranatha. and the Sth Candraprabhu, at Candpur about

CONCLUSION.

From this rapid survey of the fourteen stages of the spiritual path of the Jainas which form an important feature of their religion and which I would have described with fuller details if ( >■ ) time had allowed it, I now pass on to the present activities of these worthy sons of India. Theie are Jain institutions of varions kindsallover India, Colleges, boarding houses, orphanages, students’ homes, widows’ homes and the like. Newspapers and periodicals have been well-conducted at various centres. Lastly, there are numerous associations, meeting at intervals to look after the welfare of the community. Of these numerous institutions and activities the following are the most important.

Among institutions, the Syadvadamahavidyalaya of Benares, Siddbiinta-vidyalaya of Morena in the Gwalior State, ljsabha- -srama of Hastinapur, Siddhanta-Bhavana of Arrah Bihar, which has also got an Art gallery and Archaeological museum attached to it, Jaina oq hnnage of Delhi are the mostimportant. There are students’ homes at Bombay, Allahabad, Jubblpore, Sholapur, Ahmadnagar and widows’ homes in three other places. Among newspapers and periodicals the following may lie men­ tioned :—Jain Mitra, a Hindi forty-nightly and Jaina Hitaisi, a monthly of Bombay, Digambara Jaina, a Gujriiti periodical of Surat, Pragati and Jinavijaya Marathi weekly papers of kolhapur, Jaina Siddhanta Bhaskara, a historical Hindi quarterly of Arrah, Jaina Gazette, an English monthly of Lucknow, Jain Pradipa, an Urdu fortnightly of Deoband, district Saharanpur. At Benares, Sanskrit and Prakrit works on Jainism are being published bv Pannalal Baklival, and Kumar Devendra Prasad has been engaged in the work of organising and editing the Sacred Books of the Jainas on the lines of thegacred Books of the Hindus Series under the title of “Bibliotheca Jainica.” This de­ voted scholar is also the Secretary of \ angiya Sarvadharma Parisad. Pandit Sitla Prasad Brahmacari, the learned and pious Principal of the Sy advada Mali avid valaya, Benares, has been ably conducting the ( l-S ) work of the Mahavidyulaya and helping the community in various other wavs. From these activities of various kinds and from the institutions and associations, it will be apparent that a time is fast approaching when the keenly felt demand for a Central Jain College with possibilities for a future development into an acad­ emy of Jain research, and for an All India Jain Educational Conference will have to be attended to by the members of the Jain community. Ender the leadership of such able workers! as the distinguished Vakil A jit Prasad of Lucknow, Kumar! Devendni Prasad Jain and others, the energetic band of Jain workers will, no doubt, with the active cooperation of the proverbially wealthy Jaina community realise, before long, their long cherished aspirations and ideals. The annual report gives room fora hope, nay,even an expectation, fora bright and splendid future under the aegis of the benign British government which has at its heart the well-being of every section of the Indian community.

Tckakam Krishna Laddu.

Jaina Pharma ki Jai.

The Tarn Printing Works. Benares.