 So just a few moments of meditation. You can close your eyes. Omri. A warm welcome to everyone who made the journey to sow us today in anticipation of the ensuing book launch of Johannes Klutz, Jaina Onomastikon, whose appearance was already announced last year followed by the 17th annual Jaina lecture to be delivered by Professor Fujinaga Shin, President of the Japanese Society for Jaina Studies, which serves at the same time as the opening lecture of the 19th Jaina Studies workshop, which this year is dedicated to the interface between Jainism and Buddhism. We are most grateful to all 12 speakers who have made a special effort to come here to inform us all about their latest research findings and to their universities, some of which supported their journey to sow us. I'm particularly excited about the fact that many speakers came all the way from Japan, where comparative work on Jainism and Buddhism has a very long tradition. Without the generosity of well-wishers, an annual event like the Jaina Studies workshop could not be sustained. In addition to individual universities, sponsoring travel expenses, the main sponsors of this year's conference are the V&A Jaina Art Fund in London, the Jiv Dyer Foundation of Dallas, both of which regularly supported our workshops in previous years, the Center of Buddhist Studies at Sowers for the first time, and the family of Dr. Atul Shah, which generously sponsored the Free Jain Vegetarian Conference lunch tomorrow. We also received donations by well-wishers of the COGS who prefer to remain anonymous. On behalf of us all, I would like to thank all the sponsors and speakers, including the session chairs, Dr. Vincent Tournier, Paul Dandas, and Dr. Marie Helen Goris, whose presence and contributions are enabling us to keep the annual workshop open to the public without charge and to learn more about the rich heritage of the Jaina tradition. Let us give them all a very big hand. Some of you will have noted already a significant number of changes in the program, the originally advertised program, which incurred due to unforeseen circumstances. It may be a blessing in disguise, however, that the originally extremely dense program has boiled down to a humane proportion, notably, is that though Professor Samini Dr. Kusuma Pragya of the Jaina Vishwabharti Institute in Lardman cannot be here in person, on her behalf, Samini Pratipa Pragya, I should say, Dr. Pratipa Pragya, who just completed her PhD at SOAS, has agreed to read her paper with a revised title, Why the Buddha is Missing in the Isi Basi Aime. Finally, before handing over to Professor Wright, who will honor this year's winner of the undergraduate Jaina essay, Prize Seer at SOAS, I would like to point out that, as per convention for keynote annual lectures, there will be no public discussion following Professor Fujinaga's lecture. Professor Fujinaga will, however, be available for private discussion at the reception following the annual Jaina lecture, which will be held in the Buena Suite upstairs, to which everyone is invited. So these celebratory lectures are not democratic. Let's be absolutely clear about this. But before Professor Fujinaga will be introduced by Professor Hampana Nagarajaya from Bangalore, two special accomplishments will have to be celebrated. And that is, of course, the Jaina essay prize and the book launch celebrating Johannes Klutz's work. Last but not least, I would like to thank Jane Savery, who has organized our SOFAR 19 workshops so well with her team and wish her a wonderful year on maternity leave in the hope that she will come back afterwards. Can we give a big hand to her as well, please? I hope the conference will be an enjoyable experience for everyone, and would like to call up Professor Wright now to honor our Undergraduate Prize winner. Unfortunately, our Honored Prize winner is precluded from coming tonight, but his sister has agreed to come and accept the certificate on his behalf. Please do so. So for a very careful and very accurate undergraduate essay on comparison and contrasting of the codes of conduct for Jaina mendicant and laity, the prize is awarded to Daniel Johnson by proxy. Now we do this little ceremony. In honor of Johannes Klutz, I would like to call upon all the participants in this little ceremony, the two summonees, who will receive something in a minute. And Professor Hampena Nagarajaya, Dr. Cornelius Krimpelman, and Dr. Renata Zurnitima. What it all means, I will say in a minute. This is all choreographed to produce a wonderful photograph, publishable. Yes, this will be very short introductory speech, and then we will move forward. As fate would have it, two of the main works in Jaina studies composed in the second half of the 19th century would not be published during their author's lifetimes. Ernst Leumann's work, Übersicht über die Awasjaka Literatur, was edited and brought to the press by his disciple Walter Schubring in 1934, three years after the author's death. It is only now more than 124 years after Johannes Klatt's death that a print edition of his monumental Jaina on a masticon is made public to the scholarly world. The name of Johannes Emil Otto Klatt, 1852 to 1903, classical and oriental philologist, custodian at the Königliche Bibliotheque in Berlin. And I should give you an impression. How can I flick it forward? Here we have him. He has a custodian at the Königliche Bibliotheque, the Royal Library in Berlin, and pioneer of Jaina studies has almost entirely disappeared from the records of 19th century intellectual history. Despite the fact that between 1873 and 1892, as librarian and bibliographer, he became one of the pivotal figures in oriental studies. Klatt was one of a handful of scholars coalescing around his teacher, Albrecht Weber, 1825 to 1901, of the Friedrich-Williams University in Berlin, who together with Georg Bühler, 1837 to 1898, in Zurich and Vienna, effectively established Jaina studies as an academic field. Not only is Klatt not recognized as standing among the major German Indologists of the 19th century as Nalini Balbir writes, he's not mentioned in any of the many recent studies on the history of oriental research, not even in those dedicated to the history of Indology in Germany, few of which touch on Jaina studies at all. Histories of the Royal Library at Berlin where Klatt occupied a prominent position for 20 years also take note of his existence. At the occasion of the posthumous publication of Klatt's magnum opus, now available in print, the Jaina onomasticon, which Walter Schubring repeatedly praised as one of the principal accomplishments of 19th century Jaina research, the time has come to rediscover its author and his still relevant work, not merely for posterity, but also as a paragon and tool for the ongoing exploration of South Asian history and culture. Klatt's encyclopedic compilation of literary bibliographical information on Jaina authors, texts, and places remains without parallel. The text of the Jaina onomasticon offers more biobiographical information than any other comparable work to date and will serve as an invaluable resource for future research in Jaina history and culture. Johannes Klatt's Jaina onomasticon is a historical document and is published as such. It reflects the state of the art of Jaina studies in 1892, but it is by no means out of date. The advantage for the historian of intellectual history is that the emergence and development of Jaina studies as a field of inquiry is documented in as much detail as possible in the text and can be unlocked, especially if it is used in conjunction with the various annual reports on Oriental studies, which Klatt and others produced well into the 1880s. Klatt himself never visited India, and there's no evidence that he ever corresponded with any member of the Jaina community. He belonged to a generation of Indologists, a relatively new name term, who defined themselves foremost as classical and Sanskrit philologists or as scholars of comparative linguistics or the study of classical antiquity. Klatt's academic degrees were in philology and the official diplomas in philosophy. In conjunction with the Jaina onomasticon, the surviving letters of Johannes Klatt were published in the Berliner Indologische Studium. The micro-historical gaze at the minutiae of the work filled life are one of the significant figures in the academic network of Oriental studies in the 19th century, which the permitters tells us a lot about the general history of the field as a whole. The details of Klatt's routines and working methods of generalist interest for intellectual history offer a glance into the ways in which normal science was conducted in the 19th century by civil servant engaged in Oriental studies and also how information was processed in the Royal Library in Berlin, the Prussian Imperial Library, at a time of exponential influx of published and unpublished data from all over the world. The study of the networks of teachers and colleagues with whom Klatt interacted regularly also offer a key for the reconstruction of the pivotal role that Klatt played as a bibliographer and compiler of information from previously unconnected sources in the 19th century, Europe and India. If Johannes Klatt's life and work teaches us anything about the history of Jaina studies as a specialized field of academic inquiry and indeed of Oriental studies as a whole, it is this. Rather than being driven by political or ideological agendas, the academic study of the Jaina tradition was developed in the pursuit of knowledge as a unique craft whose difficult mastery was motivated by the old fashioned values of duty and honor. The editors, that is myself and Dr. Cornelius Krimpelman, are indebted to the Arsene Africa Institute of the University at Hamburg, which entrusted the handwritten manuscript of Johannes Klatt's Jaina Onomastikon for almost six years to them for the purpose of editing. And that is the original manuscript. Without lever, you trust research ground so and so, however, covering the period from October 2013 until February 2016, Johannes Klatt's Magnum Opus would still lie unpublished. Last but not least, the three advisors to the project are to be thanked for their vital input. Professor JC Wright, honorary president of the Center of Jaina Studies at SOAS, whose good counsel was invaluable. Dr. Renate Sointima of SOAS, and Professor Willem Boulay of the University of Heidelberg, and of course, Harasovic's publishers for their excellent work. It is our great pleasure to present, on behalf of Johannes Klatt, one copy each of his work to summoning Dr. Pratibar Pragya and summoning Unata Pragya of the Jaina Vishwa Party Institute in Ladnum. And one copy to Professor Hampanar Nagarajaya of the National Institute of Procret Studies and Research at Sravana Belagola, two of the most important Jaina research centers in India. For the group photograph, we have all stood up here. And now, let us proceed first with Dr. Krumpelon. Please go. I'm calling to receive. Let's show the book of Jaina, the old Indian way. The strength of the book. To what we trained for, Pratibar. Switch off the laptop. How to do that? Is that better? Yeah. Put yourself in a better position. Should I leave the two of you? So now I hand over to Professor Nagarajaya. I have so many pockets. I have to search. Dr. Peter Fruga takes pleasure in making his friends stand before the learned audience for one reason or the other. If there is no scope for his friend to deliver a lecture, Mr. Peter would ask him to introduce the guest of honor at least. Thus, here I stand to perform most pleasant duty of introducing my dear and the esteemed scholar friend, Dr. Fuzhidangashi, who in fact needs no introduction. He had his early education and also completed his graduation course in 1980 from Kumamoto University, named after the same town where he was born in 1956. Exactly 20 years after my birth. Interestingly, his first and possibly lost love is philosophy, my sympathies to him. But interestingly, my first and possibly lost enemy is philosophy. Despite being at crossroads, I like and respect him because that is my philosophy. When he was very keen in continuing his higher education, also in philosophy, luck graced him, graced on San Fuzhinaga as a scholarship student by the government of India. He reached India and studied philosophy at the Gujarat University, Ahmedabad. Subsequently, he obtained master's degree from Hiroshima University with Indian and Chinese philosophy as main subjects. Curiously, he obtained PhD from the same university in 2003 in the same subject of Indian and Chinese philosophy. Dr. Fuzhinaga has been a member of staff in general education in Miyakonoji Konojo National College from 2004. As a serious student of Jain philosophy, he is actively involved in promoting Jain studies and inspiring young scholars in Japan. He has focused his studies on the ancient Indian wisdom enshrined in Jain philosophical texts. No wonder that the theory of Sadwada has attracted him. We all know that it is Bhatta Akalanka, science scholar and dialectician has rightly defined Sadwada as the banner of Jain philosophy. Shrimad, Paramagambhir, Sadwada, Aamoghala, Anchanam, Jiyad, Treloed, Nathasya, Shasanam, Jina Shasanam. May the doctrine of Jina be victorious, the doctrine of the Lord of three worlds, the unfailing characteristic of which is the glorious and most profound Sadwada, the doctrine of qualified assertion. Yes, as fire is known by smoke and sea by water, Jainism is known by the Sadwada, the doctrine of qualified assertion. One who has a fair knowledge of Sadwada will be impartial and will respect other religions. It is meaningful that he is also the president of the society for Jain studies in Koto, Japan. He is one of the associate members of this center of Jain studies, S.O.A.s. He has authored books and articles which include the Omnipotent, authored books and articles which include the Omniscience of Jainism published in 2001. And about 50 research papers on various topics published in international journals. I take this opportunity to place on record my sweet memory of our friendship. We have met and shared common platform in several international seminars. Delhi, Kolkata, Lumbini Nepal, National University Seoul, South Korea, etc. He was kind to visit my house in Bangalore with his friends and we spent valuable time at Srona Belgula also. I gratefully recall his dear daughter's help who took me around Tokyo. Friends, there is a common rhythm in our personal names. He is Fuzhinaga and I am Hampanaga. Once again, I welcome philosopher Fuzhinaga. My inspiration was such that I wanted to take rather talk minimum two hours. But wisdom warned me that I am supposed to be a follower of Ahimsa, non-injury. Since I am short, I decided to make my speech shorter. In fact, small is beautiful. Look at me. Thanks for saving your time. Fuzhinaga. Thank you very much, Professor Hampanaga Jaya for your kind introduction. And good evening, all audience. Professor Hampanaga Jaya said we have one common thing. Both of us are Naga. But I think in my dear, he is a big Naga and I am a small Naga. But I am in a sense very happy Naga because my name is Pujianaga. So, and tonight I am going to be talking about Nidhana. Many of you are very familiar with this word because in Hindi or in Gujarati also you may use this word, Nidhana. And this word is used in both Buddhists and Jain. But so far, very little to us about this term, especially in Jainism. And I am very thankful to Professor Peter Fugel who kindly invited me to this lecture. And so, as all of you know, Buddhism and Jainism like a twin brother born in the same country and brought up in different areas have similarity in their basic ideas and practices. They deny that this universe is created and controlled by Supreme One and they maintain that what happened to your past is a result of his or her own activities in the past. Moreover, in both tradition monks and nuns fundamentally spend mendicant life. They also share a lot of terms or phrases in Prakrit as well as Sanskrit. It is very natural because both are from the same soil of Mother India. Such a parallel usage, so to speak, has been studied by scholars in various countries including Japan. Some of the terms, however, are used in different ways to show the diversity between the two cultural traditions. This has also attracted attention of scholars of Jainism. Today, we are going to explore one of such terms that is Nidhana in Sanskrit and as well as in Pali and Niyana in Prakrit. Professor P.S. Jaini, one of the most eminent scholars in our days, and who were both in Jainism and Buddhism, point out different usage of the word Nidhana in the two traditions. He imposed the diversity of the meanings. Buddhists use this mainly in the sense of causes. In Jainism, the word holds a specific meaning, the mothering of the penance. Hence, shows a negative concept. The one who also notes that both Sattvas in Buddhism can't be possible in Jainism because of the idea expressed by this term. To my knowledge, any complete research on the Jain usage of this term has not yet been carried out so far. This lecture will show the outline of this topic as follows. First, ranges of the text in which Nidhana appears. Second, a context of usage of the word. We fully understand that the word Nidhana, which is the main theme of this lecture, is used not exclusively by the Buddhists and the Jains, but also appears in the Brahmanic texts. For example, in some texts of the Brahmana, we come across this word. Today, however, let us concentrate ourselves on examining the Buddhist and Jain texts. First, Buddhist texts. The Buddhists use this word in the various texts written in Pali and Sanskrit. Among them, the oldest usage may be that in Stani Pata. In the fifth part of the second chapter, a lecture addresses to the Buddha and letter answers as follows. Here, La Gacha Dosa Cha Kuto Nidhana. Oh, this one. La Lati Lati Roma Hansa Kuto Ja. La Gacha Dosa Cha Kuto Nidhana and so on. This is a Stani Pata verse 270 and 1. This verse is mean, I think, from what? From what? Last and hate arise. From what? Like and dislike and fear arise. From itself cause, last and hate and so on. Here, what Nidhana means, a cause which makes last and hate arise. We understand this meaning of Nidhana more clearly in another Buddhist Pali text called Maha Nidhana Sutta. This text, another disciple of Buddha declares to his teachers that the cause and effect relationship Padthichas Samuppada is wonderful and deep, but is very clear for him. To this, Buddha persuades his young student not to say so and explains the true meaning of the relationship that follows with him. Having another understand the relationship between birth and aging death, Buddha says, Aseva hei tu, etam nidhana, eisa samudayao, eiso pachayao, jarra maranasa yadidam jati. This phrase appears in Maha Nidhana in various places, more than 10 times, I think, with different combination and cause and effect. In this context, word Nidhana is clearly meant a synonym of hei tu and samudayao and pachayao. All of these words mean something which makes others arise. So we conclude that here the Nidhana means cause, origin, or source. As a whole, this sutra teaches that all the things in this world have their causes and they themselves affect or result of other things. In other words, everything is conditional and absolute or eternal, not absolute or eternal. This consists of the main parts of the Buddha's teaching. So Nidhana plays one of the important roles in Buddhism. It is also important that in Buddhism the word Nidhana itself means something neutral. The idea expressed or indicated by this word is neither to be avoided nor to adopt it like a concept in science. So now let us study the Nidhana in giant texts. First, we check usage in canonical texts. And as you know, there are so many giant canonical texts. So among them, first let me pick up an older or senior one that is Archer Langer and Uttara Deyada Sutras. At the very beginning of the sixth chapter of Archer Langer it is said that in this world a wise man preaches a road to the liberation but someone can't understand and can't read to the condition to illustrate this. One example is given, it's read. Herbanyakobi translated this as the tree of as the trees does not leave their place through the shaken by storms and so on. Thus, men born in the various families cry bitterly because they are attached to the object of the senses. On account of their sinfulness they do not reach liberation. Here, Nidhana clearly refers to the something which obstructs one's way to liberation. On this portion, Sri Lanka comment and paraphrase this word as Upadana Karma. This interested us because in Buddhism the term Upadana means a special cause of the reincarnation. In another part of Archer Langer the word Nidhana appears twice with the negative prefix R in the same phrase. It reads and the professor Enomoto from Osaka University points out this phrase has been misunderstood so far. Following the explanation of commentator we understand in this manner. Those who are calm are said to have no Nidhana on bad karmas. Here, Nidhana means something wrong which causes bad effect to someone especially passion like anger. Besides Archer Langer we have another area which contains the word Nidhana that is Uttarajiana Sutra. In this sutra the word Nidhana is used several times. For our study the most important portion must be the 13th chapter which narrates the story of Chitta and Sambhuta. This story is very famous because as Professor Royman suggested more than 100 years ago, three main trains of sources of Indian culture that is Jainism and Buddhism and Hinduism have their own works which tells a long history of two brothers Chitta and Sambhuta. There is no time to discuss the story itself so let us concentrate ourselves on the word Nidhana. The very first verse of the chapter 13 leads in this way Again, Yakobi translated this verse in this way being contemplatively treated for the sake of his birth as a Chandara Sambhuta took in Hastinapura the single resolution to become a universal monarch in some later birth descending from the heaven region Padma-Gurma he was born a child in Champirya as a Brahmadatta Yakobi translation is karma is produced by the same sort and you have entertained them by the influence of the karma that we have separated In Hastinapura I saw the powerful king and I took a single resolution in my desire for sensual pleasures and this verse it does not contain the word Nidhana it is important because it shows relationship between Nidhana with penis I read the text and since I did not repent of it this has come of it that I shall long for the sensual pleasures though I know the law Here in these verses we understand several important points in the term of the Nidhana among them the following two verses of the verse following two verses of the special attention first the idea of Nidhana in this context should be regarded as one of causes which make effort such as rebirth this forms contrast with the usage of this word in Buddhism which means as we have seen before a cause in general second the whole chapter including these four verses from the narrative telling the dogmatic theme of Jainism this must have close relationship with another canonical text which we are going to discuss soon and must have exerted influence on the later works in which the idea of Nidhana is a major role now for our investigation of the Nidhana let us take another canon that is Archara dasa because the last chapter of this text fully describes Nidhana among the canon this text belong to the subgroup called Chedasutra which deal with monastic discipline as the title suggests this text consists of ten chapters Archara dasa dasa means ten as you know so the first seven chapters prescribe monastic discipline and this chapter has a famous another name Kalpasutra is very famous because most of Shibetanbar Jain used this text during the during the Parishana and Nais is on Kalmas and ten chapters again contains ten stories on Nidhana and besides our Nidhana this text contains many elements peculiar points which attend the attraction of scholars first of all no famous monks or scholar in ancient or medieval times in India wrote commentary on this text in Sanskrit as a fundamental canon such as Anga or Banga or even other texts belong to the Chedasutra have been explained by the various monks in the form of Vritti or Tikka so far we have no idea about this absence of good commentary but this may be one of the reason for the lack of the study on this text by the modern scholar inside as well as outside of India to our knowledge the only study on this if we may call it a study is water siblings brief introduction to his edition and note on text siblings edition of included in the Dora Chedasutra and this Jain canon Ayala Dasao Baba Hara Nishihara it's published in 1963 and here's another book by Dr. Natumal Tatiya and Moonimahendra Kumar which translates some chapters of this text in there the name is aspect of Jain monarchy published from Radhunon in 1981 the second peculiarity of this text is that this unity of its context as we have seen above here this cannot can be divided into two parts first this seven chapters and this first portion is deal with monastic discipline and this portion has some unity because all of the sevens deal with monastic rule but the rest three has no unity so this makes us presume that these three chapters has been added to the preceding seven to make the number ten as a whole such procedure may have been required because there are other canonical texts which consist of ten chapters anyway Archara Dasa provides us with important material for our investigation of Nidhana now let us have a look at the context of the tenth chapter which narrates a dogmatic story we have two versions of this story the long one and the shorter one here we adopt the shorter one I mean edited by Shupin the tenth chapter again contains the tenth sub-story sorry the tenth chapter again contains the tenth sub-story and first nine consist of Nidhana and the ninth and the tenth that is the last one narrates a Nidhana though we can't clearly divide one story from the other in some part let us follow this discrimination main character of the first and the second story are Jai monks and nun who happened to observe the king, Senya and his queen Chela Nara spending a happy life with gorgeous ornament and a lot of attendants then they thought in their mind I'll skip the text English translation of portion must be in this way if there is a special result of the penis regulation trusty and preserving then we will also enjoy various enjoyment of human beings that is good this kind of thought is called Nidhana by Mahavira he continued to talk such a mendicant having done a Nidhana without confession and atonement will be born as a god and reborn as a member of good family but they will not be able to listen to the Dharma in the third story a monk worried about his life as a man and want to be born as a woman but in the fourth and non-expressive difficulty of her womanhood and desire to be a man this wariness and desire are also called Nidhana that's even if they will be reborn as a god or a goddess without confession and atonement and enjoy their life in the heaven they can't believe the preaching of the omniscient one what is told the next three stories that is the fifth, sixth and seventh is not completely clear the outline of it however understand in this way without difficulties abandon the match of food and salt fasting food with confession and reflection in the state of concentration and the period of time the person and his or her life this is also a bad result of Nidhana because the person remaining as a layman lay follower not a mendicant this tells that even the mendicant who observed the fasting and practices meditation at the end of his life after confession and reflection will suffer from the pain of reincarnation if the mendicant has Nidhana to contrarily the tenth story described the practice without Nidhana are mendicant practices on the way to liberation without any desire and attachment when such mendicant has no Nidhana then he or she will acquire perfect knowledge and belief I mean Kevara, Nidhana, Dantsana and this mendicant ends their life fasting to attend perfection the last part of the tenth story I again also skip the text having listened to this near the Mahabira many of the mendicant saluted and bowed to him they reflected and confessed the state and regretted as well as censured themselves again they left and purified the state they decided not to do then they practiced the penance of attachment according to each ability with these ten stories we learned a lot about Nidhana Nidhana is the thought which brings the bad effects in Prakrit or Sanskrit or Parvapara in the next life second in terms of result and person there are various kinds of Nidhana and mendicant as well as lay person may have Nidhana and the result caused by Nidhana is not absolutely bad one may be born to a good family or mendicant even if he or she makes Nidhana in previous life another kind of Nidhana is that it caused the rebirth and hindered the liberation another important point which we learned from this story is that Nidhana leads us to the rebirth we do not confess it and practice atonement prior to it this suggests that even if we continue to Nidhana it will not be effective when we admit the fact that Nidhana does not follow the public and follows the procedure because of this nature Nidhana is discussed in the two kind of texts the one is a canonical text which deals with this procedure in Jain monarchism and this may be a reason that this chapter is included in the text Achara Dasa a canon of rules for the Jain mendicant the other is a text deal with the behavior of lay person or Shravak Achara this means that Nidhana concerns all categories of Jain followers now let us go to the other canonical text as we suggested above as the canonical texts also deal with the topic of Nidhana on the one hand texts concerning monastic rules and other texts of encyclopedic characters among the former group let us pick up Buriha Kalpasutra with commentary on it strictly speaking this sutra we come across Nidhana only once but in the commentary many verses discuss this idea as almost last part of the whole text also declares the six elements which destroy the rules for the mendicant conduct here the very last part of the whole we have the Kalpasutra this portion can be translated into English this way desire for obtaining something is the destroyer of the path to liberation to have no desire for anything is pride by the blessed one here Nidhana is said to have cause of destroying one's way to the final goal thus it can take place at any stage of the way even at the very beginning or at the place just before the goal in other words a mendicant as well as a lay follower must be careful of Nidhana even mendicant who is on the way to liberation in advance of lay follower may commit this fault commentaries explain this part of sutra in some detail as follow I quote Buryad-Kalpasutra Basha 6333 Aniyadam Nibbha Namd Kaunam Bhakti O Vabhe Rao Rao O Pao Devalam Aaya Tim Tangha Aniyanaya Seya this Basha can be understood in this way if one practice without desire for obtaining then the person will reach liberation if the person could not obtain the state or six and remaining in the same condition then atonement for the short one month should be observed even if obtained the person will reincarnate therefore the practice with desire is excellent the object which person want to get through the Nidhana is according to the sub commentary on this Basha both concrete one and abstract one the former means delicious food and so on while the latter includes the status of King, Emperor or even Jinnah we learn that such state acquired through the Nidhana is not regarded as a good one among the Jain canonical texts we have two encyclopedic works that is Starlang Sutra and Sababha Yang Sutra these texts classify the subject matter in medical standards for example four types of mendicants 12 Angad and so on in them we find Nidhana by itself and as a part of compound among them Nidhana Marana in the sutra 113 and Nidhana Sharia sutra 188 which means taking place just after Nidhana and Nidhana painful like a sown irrespective these two attract our attention because the seldom appear to our knowledge in the other canonical texts and we come up with them in the later texts written in Sanskrit as well as another text so this much is Nidhana in canonical texts now we are going to Sanskrit texts the Tattvata Sutra is a compendium of Jain doctrine authorised by all the sects because various Jain philosophers write commentary on it in this text the author Umas Bhatti uses the word Nidhana twice in two contexts one is Nidhana by itself in Shibetanbara edition chapter 9 and sutra 34 in Digambara edition 33 and once as a part of the compound Nidhana Karana in addition a so called auto commentary uses the word in another place and naturally commentators make them in their ways let us study these three sutra wise the first Nidhana in the auto commentary on sutra chapter 713 this sutra says the one who holds discipline has no sown niksriya bhutti to this the auto commentary explains Mahayana Nidhana Mitya Darsana Sharyayitthi Biyukto Niksriyas one who has no sown means a person who defends from the three sown Dillusion Nidhana and Longbili and Tattvata Siddhi by Fujiya Pada in Digambara edition sutra 718 says Nidhana Bishaya Bhoga Akaan Kshak this means Nidhana is desire to enjoy the object this Bishaya is is very important in discussion of Nidhana I think I'll touch this one this portion again afterwards this explanation by both sides are very simple but from this we understand the various points of Nidhana first here Nidhana is told in relation to the burrata or bow this bow concerns mendicant as well as lay person because the following sutra says the observer of discipline is the mendicant and householder agarya anagarya stya second Nidhana referred to here is the state or mind or thought of a person but not concrete object because the auto commentary put it along with the Dillusion and Longbili and because Fujiya Pada clearly says that it is a desire this desire according to Fujiya Pada is aimed at the real matter Bishaya next Nidhana in this context is metaphorically expresses a song sharia according to the Fujiya Pada the original word means that something which gives us pain mentally as well as physically as a song gives a pain when we got it in our body the second reference to the Nidhana occurs in the sutra 732 in the Shibetambara version and 37 in the Digambara version Jivita Marana Shasamitra and Ra Suka Anu Bandakka Nidhana desire for the living and death attachment to the friends remembering of the past pleasure Nidhana are transgressions for the Sarekana band here Masubati and Fujiya Pada explain Nidhana as one of five transgressions of Sarekana the auto commentary says nothing more and Fujiya Pada's explanation here is slightly different from previous one as we have seen before on the sutra 718 he says here his explanation here difference between the two explanations by Fujiya Pada since right the former refers to desire for pleasure from objects and the latter to the desire for pleasure in general this makes however Nidhana of two kinds that is daily life and that at the end of life in daily life both mendicant and lay person may have various kind of desire to various objects such as delicious food good social position and it may give us pain like a song in our body this kind of Nidhana is mentioned in commentary on sutra 713 or 718 Nidhana in sutra 632 or 37 is that is at the time of time terminating one's life by fasting in this occasion desire of real object is out of question we must be very careful not have desire concerning one's next life a man observing Sarekana should avoid thinking of being born as a king and so on by the effect of his or her tapas Sita Senagani a commentator of Umasubati automatically explained this as follow Mama Asti Paran Tato Jamma Antare Chakraborty Sian Ardha Barata Adhipati Mahaman Mandik Dikak Subhago Rupa Vanitya Nidhana is a destroyer of the penance of light conduct in the form of thoughts such as if this penance of mind result then I will be an emperor in the next birth of a king of Han Barata or governor of large province with happiness and good shape we found here that this Nidhana at the end of life has closely related with tapas or penance in daily life of mendicant or lay person we may have some desire and it will make us pain like a song such Nidhana should be prohibited because it hurt us Nidhana at the end of Sarrekana is prohibited and blame because as we as well known or Sita Senagani says it destroys the tapas but why does Nidhana destroy the tapas the Jain have two kind of tapas outer ones and inner ones and inner tapas consists of atonement modesty service service to other study giving up one's body and meditation the third and the last sutra on Tatova Sutra which contains the word Nidhana is very simple it reads Nidhana Nam Cha what this means the previous sutra is Alta Laudra Dharma Shikura Nidhana this means mournful and lastful and mournful and pure here auto commentary reads in this way Kama Upahatakita Nam Fyonara Baba Vishaya Nidhana Alta Dya Nam Bhavati mournful meditation in the form of Nidhana occurs the person whose mind is hurt by sexual desire and caught in the pleasure of object in the next life Pujya Pada explains this in the slightly different ways Voga Anksha Turyasya Anagata Vishaya Praptin Prati Manak Pra Nidhana Samkarpas Chinta Prabandak Turya Yama Arta Nidhana Iti Ujjyate to the one who suffering from the desire for pleasure the fourth mournful meditation called Nidhana takes place in the form of concentrating of mind towards the object containing of the object in the future and every thought as well as continuous idea both Umasavati and Pujya Pada agrees on asserting that desire in the life in this life and the future makes Nidhana our person but Umasavati limited the format to sexual desire while Pujya Pada take it widely this attitude of Umasavati towards Nidhana in meditation remind us of the story narrated is Achara Dasah chapter 10 story 5th, 6th and 7th where God has sexual desire and as a result they will reborn as a human being again not only human beings is a mendicant or a lay person but also God may practice the meditation in the upper world if we fail to do it properly that is if we do it and every thought on our life then meditation does not lead us to liberation thus we must practice it with best care and attention this much is Nidhana in Tattvata Sutra so next let me talk about Nidhana in later from canonical texts besides these canonical texts and dogmatical texts we come across the word and idea Nidhana in various kind of works in Jainism for example Kubalaya Mara a shampoo composed by Udyotana in 77, 79 contains some narratives concerning Nidhana however here we pick up the work called Samaraj Chakaha written by Hath Badra before the Kubalaya Mara this narrative has been widely studied even outside India since Helman Yakobi edited and published the text with copious introduction and appendix earlier in 1926 as a volumes of Vibhutekha Indika here let us check the Nidhana this work with the help of Yakobi Samaraj Chakaha is classified as Darmakaha by the author mainly narrates nine births of two persons in the nine chapters this means that two G-births reincarnate eight times and they have some relationship with each other in every birth the origin of the story is narrated in the first chapter there are Crown Prince Gunasena and the son of King's priest Agni Sharuman they grown up to a king and sorry and aesthetics respectively once Agni Sharuman get anger when his thinker neglected in the king's palace the first chapter Helman Yakobi Samaraj this portion in this way and this thought influenced his hatred towards the king to such a degree that he uttered an awkward result Nidhana if I have acquired a merit by keeping my bow may I then be born again and again to kill him in every one of his births this attract our attention again in the other point first the person who has Nidhana here is not a giant but a Brahmanical aesthetic living in wood as Yakobi knows thus at least Haribadra thinks the Nidhana can occur to non-giant too of course intentional Haribadra here must be to point out that Nidhana is a bad thought which should be avoided by the giant therefore he may have made a non-giant character at Nidhana even then we understand that Nidhana is not a peculiar to a giant and through this resolve one may repeat incarnation many times this point is suggested in some chapters of Achara Dasaha but here also expresses the lasting effect of Nidhana because of this we must be very careful not to have this kind of thought otherwise a single comet of Nidhana would lead us to the long journey of Sansara in another part of this narrative that is six chapters two kinds of Nidhana are explained in this way Haribadra can be understood in this way Nidhana is of two kinds that related to this world and that to the next world the form is this order of wind and others caused by engaging unsuitable things while the latter is the result of bad karma the form can take place without the latter the latter should be avoided this kind of dichotomy does not appear in the canonical text at least any text does not mention this explicitly and here Haribadra regards Nidhana related to this world or this birth as a kind of physical disease or disturbance of humans and he says that it is caused by harmful cells while Nidhana related to the next world is just bad karma thus this distinction seems to be based on the result I should be noted here that Nidhana is explained with medical terms as a matter of fact a person who called himself a Shabara doctor as well as a Dharma doctor explains the two categories of Nidhana the phrase Baya, Ida, U, Koho in Sanskrit Bata, Aji, Dhat, Kshobak here is Haribadra is Bata and Dhat this is used in the face of medical and here Apatya in Sanskrit Apatya this is something as a food or drink in particular components these two words used in relation with this Nidhana so we can understand that Nidhana has some relationship with disease or some medical practice of these two of these two the Nidhana related to the next world radical and in its essence the Nidhana is long-lived according to Haribadra to avoid this one should follow and practice the preaching of Jinnas more concretely we must listen to the doctrine of Jinnism every day and observe the five bars of beginning with non-violence thus here Nidhana is intended both Jinnomendicant and lay person next and the last Jain philosopher we discussed in relation with Nidhana is a famous monk monk Skara Hemachandra who was active during 12th century in Gujarat titled as Karikara Sarvajna or an omniscient during the age of darkness he composed various works covering wide range of subject then however Hemachandra used the Nidhana in the few works here we select two works one is Turishya Sharaka Purushya Charitra and Yoga Shastra with auto commentary in Turishya we come across the Nidhana in about 30 verses which makes a part of about 30,000 verses of the whole though Hemachandra uses this word in various meanings mostly it occurred with reference to the penance and desire in the future to quote an example here we have this translation by Helm Johnson he practiced the very serious penance and made the Nidhana as a result of this penance may achieve the non-druth of doctor thus we can say this Nidhana in this context is used to denote the thought to obtain some state in the future as a fruit of one's austerity this kind of thoughts naturally should be blamed and to be avoided it is very interesting to observe that in the Turishya Shastra the word Nidhana occurs three times with the verb this is one of them this is this is again I quote translation by Helm Johnson afflicted with grief at his wife's killing at him he practiced the serious penance made Nidala for killing his wife, Kidnappal. He fasted and died without confessing in the Anarotrya, without confessing. The Nidala and the world-born are powerful gods in the heaven of Mahendra. This barb, I mean our lodge, with its derivative forms, is used as a technical term in discussion of atonement, and it means confession, as I understand from this translation. A person will be reborn in the heaven because of making Nidala and failing to confess it. Then, how a person will be, if not failing, or if he or she confesses it? Then, the three cases in the Trecious makes us suppose that Nidala itself is an able thought, but it may be amendable. Nidala also appears in Hemachandra's other works on behavior on Jaina's title Yoga Shastra, with auto-commentary. In this treatise, the author uses the word Nidala four times, and of which twice in the sense of codes, and two in the sense of something to be avoided. For our purpose, the latter is useful of the two cases, once it appears in the auto-commentary on the birth of dealing with meditation. Here, in the auto-commentary, the author says that there are four kinds of Nidala in this way. In the second case, Nidala is used in the context of discussion, the birth 3151 in this way. Here, we clearly understand that Nidala is a type of desire for social position or happiness in the future as a result of one's own penance, and that should be avoided. So, we just have a look at the word of Nidala in Buddhism, while we have explored that in Jaina somehow widely, leaving that in Hinduism untouched. The basic meaning of this word must be a cause of something abstract, as well as concrete, shown in Buddhist texts and some Jaina works. From the point of ethical values, it denotes a natural and neutral one. The Buddhists did not expand this usage Nidala too much. On the other hand, the Jaina have extended the meaning of this as to put it on the central portion of the religious doctrine, a cause of something bad and to be avoided. Results caused by the Nidala in this sense may be regarded as abstract, but Nidala itself must be abstract or not concrete one. In other words, Nidala is a kind of thought which we may have not and which we have negative value itself. This is important because a result which we take place from the concrete cause may be prevented in advance, but that from the abstract one, like Nidala, must be difficult to avoid. The Jaina, both mendicant and layperson have paid full attention to avoiding Nidala, which must hinder their way of religious practice and way to liberation. As typically shown in Tattvata Sutra and commentaries on it, the usage of Nidala can be divided into three groups besides those common to Buddhism. First, every thought in general and every thought in practice of penance and that during the meditation, the first one is very common even in our daily life. Judging from the examples, the Jaina try to avoid having desired to a political high position. The second and third types of Nidala concern the religious practices. We suppose there are many causes that prevent us from practicing penance and meditation. Among them inner ones or every thought in our mind are most difficult to avoid. The Jaina philosophers fully understand this and therefore they give importance to this with name of Nidala. This evening we have referred to some texts concerning the topic among the numerous works. Further research on the Nidala, we must study the other various texts. Among them here, two groups should be mentioned. One is Digambar texts and another is Shravaka Archer texts. Today we mainly use the texts by Shwetambara writers for our discussion. If we study Digambara texts such as Shatkanda Agama with commentary, they will give us useful information on this topic. On Shravaka Archer, we have a copious monograph by Williams which contains a reference to our topic. To develop his contribution, we compare the difference with the Nidala concerning mendicant activities. To conclude this lecture, I would like to quote Professor A.K. Warder's remark to the Nidala when he describes the stories of Samarit Chakrha by Hadvadra. The Nidala hypothesis thus seeks to explain the irrational behavior which has no apparent cause and which, alas, is so common in human life as to make the same very convicting. Thank you very much for your kind attention. May I have one hope, not desire. This time I prepared my draft with the help of many societies by various countries. I get much help from our contemporary researchers. As you know, in Japan also there are many, not many, but some researchers, some of them will read a paper tomorrow and almost of them are younger than me at least. So, I hope all of you here kindly listen to my lecture, though it must be very painful. All of you help and encourage our young researchers in Japan. That is my hope. Thank you very much. Thank you very much indeed, Professor Fujinaga. Now I would like to invite everyone to enjoy a beverage without desire, of course.