 Thank you very much kind introduction Paul and good afternoon all and now I'm going to talk about talking about Jambu-Biji but my talk is not so academic. General Jambu-Biji is a famous as eminent sculler in the field of Indolezy and as popular among the Shibetan Jains in India as well as overseas. In this paper first I would like to mainly his aspect as a sculler by sketching his life and second we'll discuss sources to prepare a biography of Jambu-Biji. As born in a Jain family at a town in Gujarat, India at the age of 40 I mean in 1937 he became a Jain monk under the guidance of Muni Bubanabiji who was being the father of him in secular life. Thus he had securely a token opportunity to join any formal education educational institution. His genius talent however and result of intensive study of his own religion couldn't remain hiding from the scullery world. To my knowledge his first academic writing appeared in the Shri Jain Satya Prakash volumes 13 and 14 published in 1984. Before that however his ability as a sculler seemed to have been approved because in the preface of Anaykantaja Pataka volume 2 which was published in 1947 Professor H. L. Kappadia refers to Jambu-Biji as I quote a learning disciple of Bubanabiji helped me unquote. What makes him famous in the field of Indoleezy all over the world is in my humble opinion his vast knowledge of Tibetan. As you know he commanded Sanskrit Prakrit very well but there are many excellent scullers on other than him in terms of these languages. On the other hand Jambu-Biji was the only or the most able person that could translate Tibetan into Sanskrit and vice versa. Many such texts which were not available anymore are kept in the form of Tibetan translation so knowledge of Tibetan is useful in the field of Indoleezy especially in Buddhist philosophy. Here we do not touch how Jambu-Biji learned and mastered Tibetan. In the course of his research Jambu-Biji came to realize that fragment of Praman Samutya by Dignaga who is the father of Buddhist logic remained in various texts of Jainism. So he tried to reconstruct the original Sanskrit texts of Praman Samutya. His achievement in this field can be found in Nayachakra Volume 1 or Vaisesika Sutra with Chandrananda's commentary and so on and many scullers have highly appreciated them in various way like in Professor Hidenori Kitagawa's studies in Indian classic logic for example. It's not clear but this is his Sanskrit translation from Tibetan. First part of Praman Samutya, this is a part of appendix in Vaisesika Sutra with Chandrananda's commentary. In 1989 Professor Alex Tain Kelna of Vienna University invited Jambu-Biji to the first international conference on Dharma Kirti, a great figure of Buddhist logic. Western scholars wanted to show the approval of and respect to him his abilities in Tibetan anyway even though Jambu-Biji couldn't take man-made vehicles such as airplanes to attend the conference. Jambu-Biji continues his study on the texts written in Tibetan and in 1929 he published Nihaya Praveshaka with commentary of Hari Bhadra which contained some Tibetan materials. In India as well as abroad Jambu-Biji is famous scholar of in journalism especially on Jain Agamas. Here we'll keep referring to his editing works on other than Agamas such as Stree Nirvana Kevali Bhukti Prakarni to concentrate ourselves to discuss Agama texts he edited. These texts can be grouped into two categories. The ones were edited by Jambu-Biji in his early days while the others were in later. Those two have a common character as well as a difference. Jambu-Biji edited all of them with manuscripts as many as available. By doing so he could choose the best one when he came across various readings and could prepare the critical edition. However this method of editing is not unique to him but common among scholars in the Jain such as Muni Punyabijaya Pandit Skara Sangabi or Pandit Dasgu Malvaniya. Thus Jambu-Biji followed the tradition of Jain scholarship which had been established by the Jain scholars near to him and part of his discursive utilizing various manuscripts for editing a text must have been learned from the Western Indolee. And for this purpose eminence Jai monks including Punyabijaya and Jambu-Biji himself were very eager to collect the manuscripts and compile the catalog of them. Now let us have a look at the difference between the two groups of work Jambu-Biji edited. Agama texts belong to the first group of such as Ayarang which was published early in 1977 from Shri Mahavira Jain Vidyayaya as Jain Agama since number two part one contained only the main text. Oh this is not clear but this is a part of Jambu-Biji edited and published in 1977. This contained only Sutra commentary. He must have adopted this style by following the method decided by chief editors of the series namely Muni Punyabijaya, Pandit Dasgu Malvaniya and Bojack. Though commentaries on the main text were utilized to edit it, they were neither edited nor printed. With this style Jambu-Biji edited four agamas which have been published from the same publishers. In his answer to my question of how to study Jain Agama or Jain text, Jambu-Biji always emphasized that whenever commentary was available we had to use it to understand the main text comprehensively. Understanding the Agama without commentaries is very difficult even for learning scholars. Fully realized this advantage of the edition without with only original text Jambu-Biji started to re-edit to re-edit Jain Agamas with commentaries. As the first step in 1978 he published the first four angas with Britti or Tikka which are formally published in Agama Buddha series. After that he decided to critically edit and publish all 45 agamas with commentaries. The first result is Anugadbara Sutra part one with three commentaries published as Jain Agama series number 18 part one in 1999 from the same publishers. After this he had decided four agamas with a commentary which have enriched studies of Jain philosophy. To our regret however he dreamed to edit and publish all 45 agamas with commentary has not come true because of his sudden death in 29. Fortunately Acharya Chandra-Biji has taken over this task from Jambu-Biji and so far he has edited and published two agamas with commentary. First one Viyava Sutra with Varsha and Britti by Maragiri. The second is Apapatika Sutra with Avedeva's commentary. Even now he continues to edit other agamas with commentaries and will soon have his new edition of Jiva-Jiva Agama Sutra with Britti by Maragiri. Thus some days in future all 45 agamas with commentary may be available to us. This is Acharya Chandra Sutra edited by Jambu-Biji with commentary with Sutra and Varsha and Sanskrit commentary. Now we must talk about making a biography of Jambu-Biji. So far as our knowledge goes there is still no comprehensive biography of Jambu-Biji. Thus making such a one is our task to know when and where he was and what he did. Fortunately enough we have a list of places and years of his chaturmas prepared by himself. With this we can know where spent his chaturmas since 1931, somewhat 1988 through the 2009. Besides this there are three kinds of sources as material for compiling Jambu-Biji's biography. First is his own writings or works. Second, letters to various persons and third, writings about Jambu-Biji's. Sorry this is a list of chaturmas written by Jambu-Biji. First he stayed in Madhya Pradesh. From the December 20, 1988 to we have a complete list of this. Now I shall discuss the first material. Through his academic life Jambu-Biji edited more than 20 works and wrote a preface to each of them. The prefaces themselves are very important to grasp Jambu-Biji's attitude towards editing text. They are also very useful for our present purpose. At the end of his writing in a preface to the work he edited, for example, Jambu-Biji made it a rule to note down when and where he wrote it. These are written in Gujarati Sanskrit English. For example, at the end of the preface in Gujarati to Nia Praveshaka published in 2009 he mentioned that he had written it at Paritana on the 22nd of March 2007 and at the end, at the one in Sanskrit, the date is the second of April 2007 with the same place. Thus it can be assumed that he stayed at Paritana, the sacred place for at least 10 days in the spring of 2007. We are not sure whether this kind of noting on date and place is common among the Jain monks and nuns. Anyway with this we can put out that where we can put out that he stayed at so and so place and so on the date more precisely. Like most Jain monks and nuns in his days Jambu-Biji also refused to use any electrical devices at the tool for communication, though he admitted the utility of them such as mobile phone. Therefore he had written a lot of letters to various places during his wandering and chaturmas correspondence of these letters include Jain monks belong to the same gacha and scholars abroad. Sometimes he wrote five or six letters in one day to the different person. We have no idea about the priestess number of the letters Jambu-Biji had written all through his life. I mean in 2008 when he was still alive a collection of his letters was compiled and published under the title of Himalaya Padhyatra. This collection contained 29 letters to Jain monks Padhyamanthuri during his pilgrimage in Himalaya 2001. With this we can plot his tour in that district precisely and besides that this collection works as a valuable material to know how Jain men can manage to travel in the district with very few or no Jain leave. To my knowledge this is the only collection of letter Jambu-Biji wrote. The remaining must be kept separately. For example professor Harry Franco once told me that letter to the late professor Harry Franco from Jambu-Biji was deposited in the University of Vienna. If this is the case this letter will also give the priestess information. Jambu-Biji himself wrote materials mentioned so far. On the other hand many persons in India as well as abroad differed to Jambu-Biji and describe what he was and what he did in various ways. This provides us information on Jambu-Biji's life. Dr Wiley for example sketched out his life very compactly in her dictionary. This is very useful for us to have a conscious biography of Jambu-Biji. On the other hand a late doctor Kendall Fockert in his scripture and community gives a detailed account about Jambu-Biji on a particular place and particular time in the form of research notes. He stayed with Jambu-Biji during the rainy season or chattel mass in 1985 at Sami a small village in North Gujarat. From this writing we know vividly how Jambu-Biji spent his stay in the village and how he performed as a Jain monk. However moreover snapshot in this writing show Jambu-Biji's activities during the rainy season concretely and vividly. We also have another writing about Jambu-Biji. Fundarika Ratna-Biji in his Parampu-Biji Agam Jr. Muni Sri Jambu-Biji Ji Mahalajan Ji Iban chart in what I studied by Muni Chandra. This is also a very important document to know Jambu-Biji's life because the writer was initiated into Jain monkhood in 1988 and since then had lived with Jambu-Biji for about 20 years. So he's one of those who know what Jambu-Biji was. In his writing Muni Fundarika Ratna-Biji tells us about Jambu-Biji's lineage and his experiences in his life is Jambu-Biji. So I'd like to ask all of you to share information or material about Jambu-Biji's life. Thank you very much.