So Mr. Agarwal, is this your first interview? Yes sir. And you are appearing for the first time also? Sir, I have prepared twice for the prelims and I could not clear that for my third attempt at first interview.  Yes sir. What is IIPS? Sir, it's the name of the institute, Indian Institute of Professional Studies. So it is actually a CA tuition centre, so I am teaching economics to CA foundation and Indian Institute of Professional Studies. Okay, basically it's for those who are planning to become a chartered accountant. Yes sir. Okay, good. Yeah. Hello Ramak. Hello sir. The Governor's role has become very controversial of late. I mean probably it was always controversial but in recent times we find that there have been occasions when both are at loggerheads, the state government. What do you think is behind this and what could we do? Tell me the situation. Sir, I have got your first question. The reason for the differences between the state government and the governor. Yes sir. It's twofold. One is the appointment of the governor which is a bit politicized recently and second is due to the lack of cooperative federalism. Sir, the state which I come from, West Bengal, it is one of the prime examples of the situation which we are talking about right now. So according to me the solutions can be which is mentioned in various reports. Like, first of all, the appointment of governor should be done by the central government along with the recommendation of the chief minister and the state government. And so second is that the person who is a politic governor should be the least politicized person or rather not have any link with the political arena. And third, just like we have the GST council, we can have various state and center meetings on various state subjects so as to remove the differences between the state and the central government. You mentioned about cooperative federalism. You also mentioned about GST council. Yes sir. Which is perhaps one of the latest instruments for promoting cooperative federalism. But in spite of that, do you think the concept of cooperative federalism is on the strain at the moment? Sir, the entire concept is a process. It cannot be achieved at any point of time. It is like, we are moving from competitive federalism to a cooperative federalism regime. But as we know because of democracy and because of federal democracy which we follow, differences between state and center will remain if there are two different political parties. But the thing is that differences should not come as an impediment in the development of a state or the entire nation. Sir, just as talking about GST council, there were various differences but still the states and the center could come to circumstances. We have had, although the implementation was a bit delayed and it needed to be refined but still proper measures were taken on time whenever needed. So, we are on the process. Now, prior to the setting up of the GST council, there have been some such bodies to resolve interstate disputes and to promote national integrity, unity and integrity. Can you name those institutions? Sir, we have the interstate river authority, river basin authority for the interstate rivers. Sir, we have the interstate councils. Then we have the council. Interstate council, zonal council. Zonal councils. Yes. And there is a body to promote communal harmony, national unity. So, national development council. That is another, I am forgetting the body. National integration council. Yes. Now, the budget, let me ask a question. On social sector, primarily health and education, are you aware of some important provisions made in the budget in these two sectors and do you think these allocations have been adequate? Sir, one of the key indicators. Take one by one. Let's take health first. Health first. Yeah. Sir, the prime thing was the budgetary allocation towards Ayushman Bharat. Yeah. Sir, that has not, because the government had to follow the fiscal consolidation path, therefore the budget which was required to be allocated to be increased, it could not have been done that much because it had to resort to various off balance sheet financing as well. And therefore the allocation was not huge and not enough. However, there have been attempts where we are talking about converting various district hospitals into colleges. We are talking about privatization of various health centers. And so. Private sector participation in hospitals. Yeah. On a viability gap. Viability gap funding for that. Yeah. And so should I shift. Education, yes. On the education front, the allocation has been one of the highest, it is around 1 lakh crores, 99,300 crores. It is very huge as compared to the previous years. But again, because we know that the gross enrollment ratio is on the rise and the government is not adequately funded right now to meet that requirement for the higher education students. We are talking again about the private sector participation. But so according to me that might lead to commercialization of education, which we are already seeing the impact in the primary and secondary education sector. So the some of the various important factors like vocational training and the implementation of draft national education policy was not the roadmap was not given. But since we know because of the constraints of the three, the fiscal deficit, the animal spirits and the demand growth, we had to resort to this kind of budget allocation. To have educational institutions have been proposed under budget form of university, national level universities. So I am not able to recall those two right now. One is national police university, the other one is national forensic sciences. Thank you sir. This term urban knockouts is being talked about a lot these days. Who is talking about it and who is it directed against? Certainly context is regarding the protests which are going on regarding some of the government policies and legislations. But speaking from a point of view, this is something which is a beauty of democracy. Had this been in China, it would have been a very different scenario. But since we as Indians have always been looked upon as an inclusive society, we have the right to protest. And due to the present government is representing the protesters as the urban maxis because according to them, they are focusing on dividing India on the religious lines. But sir, this is due to misinformation on the various... The Narsals have never advocated division on religious lines. Yes, exactly. That is why they are referring to urban maxis. So it's not a fair branding? Sir, in my view, protests have to be allowed but again, hooliganism cannot be promoted. Like yesterday itself, the Supreme Court had ruled that the protests should be allowed but only in restricted areas and should not work as an impediment in the general course of life. So we need to maintain a balance on both the fronts. Effort from both protesters and government is to be taken. Thank you. Ronan, the role of the chartered accountants has been coming under increasing focus the past few years. What has been the problem? Sir, the question mark came into the fraternity because of various scams. The most important one being the Satyam scam of 2009. And then the latest ones, we have the PNB scam. We have the PMC bank problem. So sir, because the various accounting framework is under the hand of the auditors who are the CAs and the CA firms, the fraternity has been under question mark point integrity. And therefore to lead to, to remove the conflict of interest, the government has set up the NFI, which is National Financial Reporting Authority, which will look after the implementation of various accounting standards and auditing standards. And whether the auditors and the CAs are following the due process of law and intelligence or not. Do you think it is a fair assessment of the situation that the CAs are not doing their job honestly? Sir, the entire fraternity is not corrupt or not indulging in these activities because in every aspect of governance, economy is a very important part. And the CAs or accountants or auditors have a great role in that aspect. Even in the economic survey, the CEA talked about the invisible hand of market and trust. So we cannot generalize it to lead to a trust deficit. However, proper regulation is required so that the integrity is imbibed both from outside as governance and both from inside from the chartered account fraternity. You come from the state of West Bengal. Yes. Why is West Bengal pitied against the Citizenship Amendment Act? See, it's not just West Bengal, various other states are against the act. But the prime reason is because of misinformation and how that act has been linked to the various other legislations like NRG and NPR. And so the main idea of protest is something which is not despite of education but because of education. The students are protesting because they are politically illiterate. The government is protesting because India being the most important secular nation in the world. We cannot brand our citizenship laws on the basis of religions. So protest is a good thing but we need to put a stop to it to remove the rampant destruction of public property and public life. And as a measure, the most important thing is to be linked CWA with the NRC and to clear the information deficit which is lacking in the... You mean to say the Chief Minister of West Bengal is doing something wrong or something bad. She is against the CA, she is against the NRC, she is against the NPR. She is against all the people. Sir, when... And she says over my dead body. Sir, there are political impulses which are political in nature. But speaking of on the ground reality, when we are linking CWA, NRC and NPR, then it becomes anti-religion, anti-secularism. That is the main idea of protest. But again, because of the upcoming elections and because of lack of cooperative federalism which I mentioned, these political impulses... So we would say it will die down after the elections are over?  But the immediate step needs to be taken from the party which is making the legislation. As I told, we need to clear the information deficit. For example, whenever a media person is interviewing any protestor and that protest is misinformed, no attempt is done to clear that information. If a person is saying that CWA is anti-Muslim, there is no attempt by the media person to explain it's not. So this is what is needed to be done, both from the government side and from the public side as a whole. What is the state of industrialization in West Bengal? Is it going up or coming down? Or have all the states been completely finished in West Bengal? Sir, state of industrialization per se has been on the decline because in the colonial era in the British regime, because Calcutta was the capital. So it was the hub of all the economic activities of India. But after the partition of Bengal and partition of India in 1947, the Jude-producing areas went to East Pakistan and we were just left with the Jude-producing bills. And Jude Industries was the prime source of income for the state at that time. So that declined. After that, the West Bengal was under the change of the left government, which definitely led to various land reforms. But on the other hand, there was again a trust deficit on the private sector market, even the data had to recede. So the private sector and the capital, this class is actually restraining from entering Bengal. We also have some of the schemes like Bengal Leads Summit, but that trust deficit is still staying in the economy. Why is it that not many students from West Bengal sit for the IAS or maybe get selected for the IAS? Is it a correct assessment? Sir, it is a correct assessment. Very few people are actually appearing for it. The reason being West Bengal, the ethnic class is either Bengalis or Marwaris. And various other classes are there. The most of the Marwaris families are focused upon either a business or a job in the commercial sector. The engineers, they go to different parts of India for tuition and for jobs. And the Bengali community is basically inclined either towards WBPSE or towards job service. So that is one of the reasons. Thank you. Mr. Agarwal, can you explain to me about India's nuclear doctrine? So India's nuclear doctrine is based upon no first use policy, which means that we will not be using it at the first instance. But if we are attacked by any particular country and it impacts us to a very large limit, then we will not be able to recall the exact word, but we will do our level best to reply to that power. But recently there have been statements that we might be tweeting with the no first use doctrine, but there is no official statement to that aspect. Both use India's active East policy. Sir, active East policy is an extension of the low East policy because we are talking of the Asian century right now. And the Tiger Club countries are to the Southeast Asian nations. Therefore, active policies actually getting more involved into the ASEAN membership and dealing both in trade and cultural ties so as to expand the soft power and trading power both simultaneously. Do you think this time India will be able to meet its disinvestment target? Sir, just today there was an article by the chief economist advisor. He said that all the other aspects of the budget are to the mark and can be achieved. But this investment target is a bit very ambitious because the 1.05 lakh crore rupees target of the past year could not be met. So we are not very sure whether 2.1 lakh crore will be met or not. But half of that will definitely be achieved in the coming six months. And there have been attempts like there was mention of LIC, there was mention of HBCL, the BBCL Disinvestment. So sir, it might be achieved if the economy revised to a certain extent and if the animal spirits among the private sector leads to a virtuous cycle. Do you think China has handled the coronavirus issue initially? Yes, or you were late. So as compared to the SARS that is a severely acute respiratory syndrome of 2003, Chinese were really fast in this novel coronavirus issue. But the Tencent report is saying that there has been a lot more deaths than what is the official estimate. I am not very sure whether it is official or not. But there have been views that the entire Wuhan city has been locked and people are saying that those who are infected by the virus might be shot. And since it is not a democracy, we will not be able to know about it. So just an example, there was a famine in 1959 to 60 and around 30 million people were actually deceased. But the world did not get to know about it. So we do not know the actual on-the-ground situation because of lack of free media. But the attempts have been great because they have built around 10,000 hospital beds in just 10 days. So the attempts have been there. They were partly true but initially China did for a month with report. Initially they did with sandalwood in the beginning. But later on they are going on beds because they understood the severity of this. The packet time, the quarantine, 60 million people, the fine time. So it is a stupendous effort. Yes, sir. So tell me about China's Belt and Road Initiative. So Belt and Road Initiative is called to be the 21st century Silk Road. So it has two elements. One is the Road Initiative and other is the Belt Initiative. The Road Initiative is focused on the connecting the various ports so as to connect China with the Atlantic Ocean. And the Belt Initiative connects the land borders from up to the Mongolia to China. Up to Russia from China. But this might be a threat to India because there are two reasons for that. One is a question on the territorial integrity of China-Pakistan Economic Corridor passing through the Pakistan-occupied Kashmir. And second, lack of transparency and threat of debt traps occurring into the nations which are involved in Belt and Road Initiative. Do you think Brexit is good for India or bad for India? Sir, we are not even sure whether it's good for Britain or not. No, that I have not asked. I am from India. Because it will only be materializing after we get to know how Britain reacts to the situation. If it is a hard Brexit or a soft Brexit. And what agreements in Britain enter into with India and other nations. It is diplomacy and trade both. But to a certain extent, because of the ongoing US-China trade war and Brexit India should capitalize the opportunity and try and increase its exports. But we are lagging behind on that extent. So because health is a state subject there was the outbreak of Zika virus which Kerala took care of very efficiently and even recently when three cases were detected in Kerala very effective measures were taken. Okay, Kerala is fine. What about other aspects? Sir, I am talking about... For example, Western border. Sir, we are doing level best but because of the brain drain and because of some of the delays in the R&D development it might hamper us to an extent because of the porous borders. It can hamper us but we are on the path to preparedness. We are on the path but we don't have a good personal. So we have to really, you know, be alert on the disease. Thank you sir. Mr. Agoa, you have mentioned in your DAF about essay writing in which you placed third. Yes. By the UNIC. UNIC, Writing Nations Information Centre. Okay, what was the essay on? Sir, it was the essay on Safalata Dwara Vinlamrata Anicayi which means with success a humility should come to the person. You have written this in Hindi or? Sir, I wrote in Hindi. Good. Now you also write poems in Hindi and English. Yes, sir. What kind of poems are you fond of writing? Sir, I write in freestyle and they can be rhyming and they may not be rhyming One subject or a range of subjects? Sir, it's basically not on personal subjects but it might be on certain objects or might be on certain social issues or I have written a poem on India. So, like, there are various topics. Okay. Now, you know, this issue of Naxalism, it started from Naxalbari and it really spread like a coronavirus and the virus may be, you know, disappeared after a couple of days or months. This thing is not and it has spread to so many states. What is the basic ideology of the left-wing extremist group which is sustaining it? Sir, the basic ideology rests in the communist mindset which speaks of inclusive growth but it was a misdirected inclusive growth because the land reforms which were taken after independence, they were misdirected. We focus also. So, what is the, forget the cause. I'm asking you, is there, what is the ideology which the Naxals preach? They are against everything which the government does to remedy the issues because, for example, there are two people in a particular group and there are 10 people in the community. They do not want those 10 people to be pro-government and so that they are cutting the entire, each and every step which government tries to reach to them. That is the basic ideology to spread left-wing extremism. But sir, as in the latest report by the Home Minister, the left-wing extremism disputes have been on the decline and we have reached a very high peak in combatting that but under that is totally eradicated. What is the objective of these groups? Do they want to seize political power or what do they want to do? Sir, the primary objective was land reforms and community welfare but because of its... They don't speak of land reforms and community welfare. Sir, that was the primary objective when it started. Now it is nothing but the destruction of government properties. Yes, but now it has led to a very politicization of the entire issue. They are not focusing on seizing government power, political power but they are focusing on each and everything which is against the government to get more better... They have a very fully fledged PLGA, People's Liberation, Gurula Army is what they call themselves. And the fact that they are able to take all the paramilitary forces and inflict casualties on them every now and then it shows that they are very well trained. The other day, yesterday, Chhattis got again there a few days back to somewhere else. Last year in Garcharoli, they killed 14, 15 soldiers. So it's a continuous thing. But why is it that we are not able to control it? Is there any particular reason for that? Sir, the first reason is they are training guerrilla warfare which are soldiers are also now getting trained in but we are not able to match that speciality in that terrain. Second is because of the delivery deficit of the government. There have been various schemes like the outreach program and various education and health schemes but because of lack of proper implementation the people are not getting to know about the steps which the government is taking. No, take the case to West Wing all that's it. Till a few years back you had a number of districts which were impacted, right? Yes, sir. And Cobra battalions had to be posted there but today, thankfully, at least this problem is sorted out. Sorted out in West Wing world. In West Wing world. Yes, sir. So is it because of developmental activities or political reasons? Sir, it's a combination of both zones. Just one thing cannot handle the entire situation. Now, let me ask you something else. You heard of the International Solar Alliance. Yes, sir. What is this? Sir, this was pioneered by our Prime Minister along with the French counterpart. Why? This encompasses a community of all those countries which are aligned in the topic of cancer and the topic of KPDK on region so as to promote the solar energy use in day-to-day activities and to do a bit in achieving the Paris. Do they have, where is the headquarters of the science? Sir, we have in Gurugram in India. In Gurugram. Nice. Now, in 2018 when this was launched we had set certain targets for solar energy and for wing power. Yes. What are those targets? It was 175 gigawatt for the solar. It was 175 total gigawatt to be achieved by 2022. Out of that, 100 gigawatt was to be achieved through solar energy. 50 gigawatt through wind energy. 60. 60. 60 gigawatt through wind energy and to hide it power and fight through biomass if I am not mistaken. Okay. In order to boost regional connectivity, a program called Ulan was launched. What is the support for that? Sir, it's a full-formist Uday-Leishka-Aam-Nagrik. The attempt was to connect the two-tier and three-tier cities and develop airports so that air connectivity is achieved and that has to a certain extent achieved also because it is expected that India will be the second highest contributor to the airline industry of the world. We have also launched the International Oran, which focuses on... Is there any reference to this Oran program in our budget? Sir, I cannot... There was something but I am not able to recall. They say that they will build 100 more airports in the next so many years. Now in your state, has there been any connectivity under this program? No, sir. There are just two working airports in Bespingol. One is Calcutta and the other is Deepak-Dogla Airport. And again, that is one of the main reasons is lack of cooperative interest. Now, have you heard of this Kartarpur Corridor? Yes, sir. What is this? This is a goodwill gesture on both the parts of India and Pakistan so as to connect the Kartarpur Saheb Gurudwara on the Pakistan side so that the six from India can visit through that corridor. Correct. Now, when this was being constructed and it was due to open to the Chief Minister, Punjab Chief Minister and raised concerns that it would give a boost to fill up to Sikh militancy. How is that? Sir, it was a reference to the Khalistan movement because that was to a certain extent funded and instigated by the enemy counterpart like Pakistan and the adjoining militant group. Well, it's not that. See, the point is that he had expressed concerns that every time that Sikh Jattas go into either now to the Kartarpur Saheb Gurudwara or to Nankana Saheb where we have been going regularly every year, attempts are made by the ISI to recruit some of these fellows. See, to find the malcontents amongst them and then try to win them over. And how do they do that? Because most of the Sikh militants, majority of them who ran away from India like the Bapar-Khalistan commander, of course, they are all staying in Pakistan. And therefore, they are under pressure from the Pakistani authorities that we are giving you free stay and everything. You do something for us. So that is the problem. Okay. Thank you. So now we come to the end of our interview. I'll give you a bit of feedback. Now, normally what happens is that in these kind of interviews, you will either get questions from your dad or from general, you know, current events. Now, so far as your dad is concerned, since your optional subject is commerce, you are asked many questions related to charter the conference. You can expect many more questions. Right? You belong to West Bengal. So once again, you know, West Bengal will certainly be there, you know, and so many of these issues are asked to the cooperative, and you know, other financial issues like, you know, what is the GDP of the state? What is the HDI? Yeah, why not? And the equations between the state government and the central government. Because they've always been difficult. You know, even when former prime minister was there, that time also when he was going to Bangladesh, your chief minister refused to go. So it's not that it's an animosity with this government. That has always been there. Because for whatever reason, the point is that then you know, apart from West Bengal, essay writing, since you have won a prize in this, just be ready to, in case you're asked, what was the gist of your essay? Then point in Indian English. So there also, you know, you may be asked, can you recite a few lines? So be ready with that. Yes, sir. And since you're teaching and basically economics is a subject, so you can expect questions on the budget, certainly. Generally the economic situation in the country. Coming to the current events, are you reading any particular newspaper? Sir, I'm reading Indian Express and Times of India. Yeah, that's very good. Do that very, very religiously. And take out matters of interest from there.  Supreme Court is giving judgments on so many things, what are its implications? Foreign visits are taking place and are scheduled to take place. Mr. Trump is going to be coming here. Yes. You know, there are a whole lot of, the area is very wide. So the more you read, the better prepared you are for the interview. And you have a lot of time. You're still 20 to March. 20 to March. So in case you are, are you here? No, sir, from Calcutta. A couple of Calcutta, okay. And if you have the time, then after a couple of days, 10, 15 days, you can make another trip. Then we can brief you on how you have progressed, right? Okay, sir. Otherwise you're doing well. I think you should be given a CD of this interview. So go through that. You will see all the questions that you're asked and you judge for yourself. You know, where you were, you were good and where you were a bit tested or where some information is made. Okay. Otherwise I think you're doing very well. Anything you'd like to add? You're aware of most of the questions you could reply to. But I think you're a bit expansive. Okay. Be to the point. Otherwise someone might feel like you're... Be to the point. You see the point is it's a limited time factor. Yes. The time was limited. So if you're asked a particular question, don't go to the background. Answer the question. If the member asks you more in detail, then you do. To the point. To the point. Should be to the point. Anything you'd like to add? All the best. Thank you, sir. Just a question. Yeah, sure. It was satisfactory. Very good. Very good. Everything is very good. But the point is that the more data you have, the better answer. Better answer. And slightly more diplomatic in your play, especially regarding political sense. Political sense, yeah. Don't be blunt about it. And on the CA and RC, you see the matter is some Judas. Okay. And you are aspiring for the highest civil services. So if an act of parliament, how can you say if the states are opposing it? It's a law. It's a law of the land. Okay. So don't give, on this particular issue, where the matter subjudice users are, we'll have to wait for the Supreme Court to decide on this. Okay. You can give the bare facts. But don't be asking what are the opposing viewpoints. Then you can take the actual position without committing yourself one way or the other. On any contentious issue, don't commit. Give the factual position. That is the best way to handle it. Okay. Thank you so much. Thank you. Thank you sir. Thank you. Thank you. Don't forget to like, share and subscribe to our channel and press the bell icon to never miss an update.


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.  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?  From what? Like and dislike and fear arise. From itself cause, last and hate and so on.  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.  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.


Meanwhile, the area on Kankanfu of Yoruba Land, Ghani Adams, has condemned the attack at the Oyeor State Correctional Facility. Adams said the invasion of Oyeor Town Prison by bandits has exposed the poor security situation in the country. According to him, the invasion was a national embarrassment adding that Oyeor State and the entire Southwest has never experienced such an attack in a very long time. Hello. If you enjoyed the news, please do subscribe to our YouTube channel and don't forget to hit the notification button so you get notified about fresh news updates.


Recently on the channel we checked out what I believe to be the most forgotten Dragon Ball Z game of all time, Super Dragon Ball Z. And that's a shame because this game is amazing. One of the best features that I've never seen in another game is the ability to create your own custom characters. That's why today me and Rime Style are going to go back through the entire list of characters and check out every character's custom variant. So you're saying this is the first Xenoverse? Yeah I guess this is actually the original Xenoverse. These changes range from anything from trunks holding a Cyber Sword to Goku being able to use the Super Spirit Bomb. Which of these combinations is the most overpowered? Well we're just going to have to find out now. And now I'm going to start with trunks. I'm going to trunks. I want to use the laser sword I mentioned in the intro. I'm matching your energy. Just because you're my father don't mean you my daddy. What? I mean wait pause. What? Editor skip ahead. Skip ahead. What you giggling for like this manga inspired artwork is not beautiful so I hurt you a little. Look at me. I am angry. Broly's mad for no reason. I got a laser sword on my back. I don't know why it's that big but. You're losing my glow aura. Don't hit me. Don't hit me. Don't hit me. I want to read my comment. Bro it's coming in. To punch me on my screen. How do you punch? How do you do these inputs? I want to try stylish Buster. These inputs are for real fighting game players not anybody else. What is that? What is that half like quarter circle? I don't actually. I do an eight circle. Bro do a Hadouken but quit halfway and retire and that's how you get Galaga.   Right. Right.  Oh you didn't punch me. Do the DP. Do the DP. Oh laser look at how cool the laser sword is though. Do you agree to scream? I agree. I've got a big thing. I tell me how I cut the bullet in half. Bro is that your custom. DP laser sword. Laser sword launcher I missed.  That move hurts for so much damage.  Oh oh oh. Oh damn. What? Gotcha. You did not have to do me like that. Why did he crack you like this? Headbutt. Robot a laser sword to bring your father to Sunday. Bro how about you laser sword? You tricked me. I thought you went the wrong direction. Do I control where that goes? Whoa what the. Oh yeah give me that laser sword. Oh I see why. I actually dashed him. I didn't do that. That actually hit. Bro you got a sword. I got a laser sword. I'll be using it. Laser sword. Dude this wouldn't be. Oh no you'd try me. Get out of here. How do I beat literal zero for Mega Man? I don't know. This is like a zero build honestly. I'm gonna ADP again. Dang. Never mind. That was your launcher from. Yate. Yate. That does so much damage. Don't think I control that. Big bang. I'll just zone you. Never mind. Bro said I'm gonna zone you and then ran it on me. Dude go do it. How do you stop this? This is literally unbeatable. This strat is so godlike.  How do you stop this? Bro I'll show you how I'm gonna stop it. How do you stop it? How do you stop it? What? What? Damn. Fireball. No. You tricked me. Bro tricked me. Chipped damage. What was I supposed to do with Perry? This ain't third strike.  Bro I was trying to figure out how to go Super Sam for the last half. I'll admit. Change characters. Something about the Jina saying trunks.  It's different. Oh I hit retry. Same.  All pause.  All pause. I feel like it!  You thought I was gonna let that slide? All right, all right, hold on, hold on, hold on. Who's someone we have not played yet? Have not played? I don't care about not playing.  I feel like I gotta go with Goku then. It's not even about winning. Goku? Look, now we're about to beat Owen. The game's not working. Why are we always Owen on this game?  You know I have feeling bad. Look at my BP up in yours. I can't let that slide. Where are you running? Don't run. Don't run from me.  I'm gonna be right there. I'm gonna be right there. All right, so you having a good round? Oh, here we go! Here we go! Boom!  I got up, I got up, I got up.  I hope you don't think you're winning these next two rounds. You're control-plugged it. You're not winning these next two rounds. That'll get my custom 16. Bro, don't run. Bro, you're making it harder. Whoa! Big mistake.  What are you gonna do?  Try that again. Ooh!   Good miss. Yo, I just turned on armor mode, bro. I turn on speed mode. My health! Boom! Boom! Give him the third one. Give him the third one. No! No! Let him know! Yeah, you're dead. Oh, the triple! That killed me! Welcome to custom 16. I hope you don't think round three is gonna be any different. It is. Don't even try that. I know what you're about to do.  I thought you were gonna... I don't know. Must be done. Everyone! Is that the Super Spear Bomb?  Oh, my God. That did so much damage. Yeah, it's a Spear Bomb, dipshit. Almost as much damage as one of the... Come here. Ah! Whoa! It's fine. I ain't even a 16 main, for real. Who else did I want to check out? We did the Super Spear Bomb. We did the... My goal of this fight? We'll just beat you. Why would I not just solar flare you? I'm just gonna aim low, and just my goal will be just to transform one time. I'm gonna do one input. My goal is to hit you with the solar flare and then launch you. And just in case people don't understand the significance of that, I'm gonna pause frame one and show you. You can try. I'm gonna hit you frame one. But you're not, you're not.  You're gonna have to pause pretty quick. You're gonna have to pause pretty quick. I got short arms. Look at these inputs. What is this Super Saiyan input? Bro, what you don't know is I... Wait, Crack Bomb. Anyway, wait, Flicker. I can Flicker? What did they even mean? I don't know. Custom Krillin's actually crazy. I got sketch. Let me show you some of my moves. First, I got Scatter Blast. So those are all traps, by the way. You can't even hurt me for that. And then I can Flicker. I don't know what Flicker means. Your life is Flicker anymore now. That's the same attack that Majima Jida had. I know, and it's a weak move. Bro, stop. Launcher? Oh, I missed my launcher. That's a wide opening with solar flare. That's another custom move. I don't have that in the base game. I was basically just my... As soon as I find out how to Flicker, you are toast. Launcher. Oh, that was sick. You drop. Top it. Get back on the ground. You drop. What is this? What is this? Jesus Christ! Bro, throw a flash, atomic bomb in me. I just wanted to transform. Gallico! Bro, I told you, literally not to. All right, fine. How about some of these then? My custom, unblockable, destructive. You hid behind one post, and it actually worked. Try to run, bro. All right. Look, I said this in my video the other day, but I missed the destruction in environments that they used to have in games like this. Who are you trying to sort of flip? Who are you trying to talk?  You just got kicked, bro. Bro, dash up. Oh! What the... Oh, my eyes! What are you doing? Damn! Oh, good, you're back. I was looking for somebody to deal. I'll get you back. I'm dead, I'm dead. Here, take some of these, and some of these, and some of these. I need to learn how to Flicker. Whatever this is. I don't know how to Flicker. I'm trying. Damn, that hurts my actual human eyes. Damn! What are these eyes? Wait, first of all, Mr. I have a Solar Flare. Oh, oh, you're right. Ha ha, I forgot I have the Solar Flare. Get over here so I can... Bye. No! Nice eyes you have. Mind if I... You're gonna get by this! No, no, no, no, no, no, no, no, no, no! How do you... High Solar! Because I always win. Unbeatable Destructo-Dead! Dress! What? No! This can't be happening! Damn! No, no, no! Chip damage is so OP. What was I supposed to do? Pray? It's not like I compare... Swang? You got Swang. Bring me to another game. Look at my nose. Zoom in on that again. Why is your nose so bulbous? Have we tried Piccolo yet? I thought we haven't. I... Custom Piccolo? I don't think so. I'm gonna try... Like, I'll be real. I'd rather be Demon King Piccolo than regular Piccolo in this game. I'm gonna try Custom Android 18 just to see what's going on. Bro, are you gonna get three out again? Two times in one week? Bro, I'll have you know that you can watch your video over on RyanStyle's channel and see that I'm not bad at the game all the time, just some of the time. I'll stop by your your educational experience where you get three out. Oh, right. I do be forgetting. I'm gonna pause. I'm gonna pause. I'm gonna... Manless. Let me see what's so different. Violence hold. Guess what? The Cannon... Light Grenade. What is... What is this? Why do I have to come out? Why does Piccolo have to come out me how? That is not accurate. Why do I... Infinity hold, by the way. Can I infinity hold into a violence hold? I don't know. I guess we're about to find out.   Okay, that's not an infinity hold. Oh, what was that? I... Ryan, custom that the... Ugh. I shot him. I grabbed you. Ooh, what? I am sick. Bro, I'm the one that... Whoa, whoa, that was kind of cool. As soon as I find out what this move is, you are... This is the worst... Did you just spit an egg in me?  This is the worst character in the whole game. Give me that! You dodged it by sliding the sip into the leg. The skimmer of his eyes doesn't even do as much as 16s. Come here. Damn! It's not the burdo egg. Yeah. That character's kind of dope. Wait a minute. Bro, spit an egg at me. Where'd he go? Bigelow!  Bro did not want to take an interview from the post-game media, bro. We definitely just recreated your invitational and master duel. Bro, there was like so much of more I wanted to do at 18. I'm taking a rematch. Whoa! Well, I can already... I can already see that you hit me. Bro, look at the game. Cheap, by the way. It can tell you hit me before we even went. I'm going to go for the rising sun technique. Oh! Special arms, special arms, special arms, special arms, special arms, special arms. What? Bro, stretching is... Huston Piccolo is the most OP character I've ever seen in a video game. Take this, bro. But get perfected. I can't play. Bro, I can't play. Ooh! Wow! I blocked even though I jumped because I was like, well, I might as well, you know? But if I didn't do that, I was cooked. Turn around. Rising sun. This character is trash. Really? That all women's history, man? Bro, I'm an android. Take this. I'm sure you're coming out. Was that coming out? Oh, you're dead. I'm the custom Piccolo man. Now, you know what I need? I need custom Goku. We're ending this on the Super Spirit Bomb. World Tournament, too. Did you know we got this map? Or did you just like... Yes, I picked it. I specifically asked for this. I won't lose, dad. Bro, that is not legal in the World Tournament. It's legal in this tournament. Watch this, Blonk. What's custom about you? What? Sword. OK, I should be dead. Wait, hold on. We need to look at our attack. So we got tornado cutters. Where is my... Oh, I was about to say... No, I got Spirit Bomb. I got Spirit Bomb. You are cooked, by the way. No, no, no. Your gift, bro. Because I got a sword. All I need to do is pull out the Super Spirit Bomb. I need people on God for this. That would have technically been a ring out. Bro, do you want to do like a custom... We should do a custom match. Like this should be a video where if we... if we fall out of the ring, we lose. That would actually be fine. I'm getting a lot of bar. I'm getting a lot of bar. You don't know about me. You don't know about me. I got sword. You know about you, but you don't know about me. What the... I'm coming. That's his custom move? Yes. See that doesn't know. You an armor? Yeah. Oh my God! I was going to do a cross up, too. Careful. I don't need. Careful. Come here. Damn! Eat the dust grass. No! Oh, I did a Super come out. Fine, I'll just have to get my bar back. I'm gonna let you get a bar.  Sword! What?! Sword! So much damage! What are you gonna do, Donnel? For what?! You drove dropping! You just died! Bro, it does a billion in one damage! Damn! I should've never accidentally done my supercar! I bet I win. Yeah, but you bet. Ah, yeah. Let's put some stakes on it. I won't upload ever again on my channel if I don't. Alright, well I'm gonna say you can buy me a steak. I'll buy you a steak. Oh! Okay, you know what, deal. I think that's worth a little more than my YouTube channel. Sword! Stop that! What do you do if I sidestep? What do you do if I sidestep? Oh, nice sidestep. What do you do if I sidestep? I didn't sidestep. Transform coward, I dare you. I don't know how, and I don't want to spend the bar. I don't think it takes the bar. It does.  Bro, do you plan on playing school? Let me play. Looks like you y'all over again. Bro, stop! Ooh, that was gonna be one. Woo! Oh! Go! Oh, I think that's- Oh! Cheat move, man! What are you going- What are you going- What are you going- What are you trying to tag, bro? Oh, guy, you can win here, actually. Whoa, whoa, whoa! Do you just pull out two swords? Where did I- Bro, I said Gohan number one, and then died! I don't even know how to- What did I- What did not bring out another sword? You're done for! Go! Oh, whoa, whoa, whoa. No! A good ending! No! Whoa, whoa, whoa, whoa! Damn, I would've been knocked out of the tournament! I had to attack everything! You're not gonna win this one. the super spear bomb hear me people of the tournament hear me people of the tournament I need the super spear hear me people of the tournament how do I do it I might need okay I don't need God but I need to come in with but it's backwards isn't it it's both buttons it's both buttons yeah all right I'm gonna I need to create a little bit of space a little bit of space that's enough oh no no no the hopes of the people are fading in a way to hope come on Donald why do you get so much barking I get done with what I'm ending you with this the only way I can build enough bars to do this I got a sword bro it's up sword I don't need to stop the sword I just need to keep I just need to keep deep being I know the people of the earth are out there they want me to win they need me to win this is the best move to build bar oh no the only move that builds bar what I'm not hitting you with this move I need it a little more bar well that's gonna be the end of the video hopefully what you need a little job but yeah that works to do what I need is a little bit of a like and subscribe I want to hit a million subscribers to okay thanks bye everybody