So today's going to be a bit of a different video. So I'm going to kind of do a recap on my month of October and I haven't because it's a live video right now. I don't have it in the description yet, but I'm going to have in the description my broker statements for this month, just so that you guys could see that as well and get the confirmation as well. But October was about a $120,000 month, right, a $120,000 month. So if I just do some math real quick, let's say there's 20 training days, 121.23 divided by 20. That means I averaged about $6,000 a day to get to that number, right? Some days were higher, some days were smaller, and actually the craziest part is the last week of October. The last week of October is when I made most of my gains. The last week of October I made about $50,000 on the week, and that one week accounted for almost half of the gains on the entire month. We never know what's going to happen in a month. We never know what's going to happen. All we got to do is just keep trading and following the process. So a lot of people ask me, did I do something different in October? What was the reason for the big gains? Everyone wants to make six figures a month. Everyone wants to make six figures a day, but what got me there? What can I do? And what are some lessons that might be able to help you guys, right? So number one is every single day that I show up to the market, my goal isn't to make $5,000, $10,000, $20,000. My goal is to stick to the process, and that's it, right? We have refined our MIC process so well, right? We have long strategies. We have short strategies. We have option strategies, large-cap strategies. We have timeframes that long should be trading. We have timeframes that short should be trading. We have news catalysts that we know we should not be trading. So let me give you an example. 9.30 to 10.30 is the optimal time for shorting. 10.30 to 2 is the optimal time for longing. 2 to 3 is the reverse zombie times for shorting. And then the last hour of the day, there's no point of opening up any new positions, right? That's number one. Number two is if a stock has phase three trial, if a stock has Amazon or like a trillion-dollar company in the PR, we don't really touch it. So these lessons, this process, this strategy that Bao and I have refined took us years and years of years to learn, right? How to avoid the hot chick at the morning? How to focus on the low-hanging fruits? These lessons are what got me here, right? So I didn't do anything crazy this month. I didn't really change anything this month. I didn't do anything weird. All that I did was I kept showing up to the market, I traded, and I walked away at 10.30, right? Because my rules and my process tell me that after 10.30, I lose money. So every single day, I made 2,000, maybe 3,000, maybe 10,000, maybe 100, 200. But I think the biggest thing about this month is I think I had only one losing day this month, right? I think I had one or two losing days. I think it was about $1,000 or $2,000 that I lost, right? So if I'm making two, three, four, $5,000 a day, and my max loss is $1,000, $2,000 a day, that's the secret recipe to trading, right? A lot of people, what happens is they make money 10 days in a row, 20 days in a row, and then that 21st or 22nd day, they lose it all plus more because they have no risk management, right? The reason why I'm doing so well in this market, guys, is because my risk management is on point. My trading is on point. I am not getting greedy. I am not looking for all day faders. I'm not trading the hot chick. I am sticking to what we preach to our members, which is focusing on the side plays, shorting stocks after they are broken, and walking away at 10th, 30th, right? So a lot of people think that the way to make money is just to size up on everything, size up, size up, size up, right? If you are using 1,000 shares, if you start using 5,000 shares, you're going to make five times the money, right? And I've done that. I've messed around with it. I've used 100,000 shares. I've used 200,000 shares. And what I've learned based on my personality is that is unsustainable. That is not something that you want to be doing. You should only be reserving your max size for the optimal setups. So let me kind of expand on that real quick, right? So remember how I mentioned in the beginning of this video, I made most of my money in the last week of October, right? So a lot of members, they messaged me and they DM me and they asked me, hey, how can I have gotten a full size on this trade? I traded it and I liked it, but I couldn't get my full size. I couldn't get my full size. I'm not making money. I'm not doing this. I'm not doing that. And what I tell them is you don't use full size every single day on a trade, right? You don't use full size just because you're bored. You don't use full size just because the stock is moving. You use full size when the opportunity and the edge presents itself. So for the first three weeks of October, I didn't have too much opportunity. I didn't have too much edge. It was just day-to-day trading. One, two, three, four, $5,000 a day. Hitting those singles, hitting those singles, hitting those singles. But towards the end of the month, we had a lot more pump and dumps. We had a lot more dilutive stocks. We had a lot more broken stocks. We had a lot more stocks running on BSPRs. So as Bao says, the last week of October was 20 blackjack hands, right? So if you don't know this analogy, it is like this. If you go to a casino and you could only bet on your hand after you see your hand, you would reserve your biggest bets for when you have a 20 in blackjack, right?  If I have a 20, that is high odds, high probability. I'm going to bet big on that setup, right? And obviously, those trades could still be beat by 21. But the last week of October, it was 20 blackjack hand on Monday, 20 blackjack hand on Tuesday, 20 blackjack hand on Thursday, 20 blackjack hand on Friday. So because of that, I bet bigger and bigger and bigger the last week of October because the edge presented itself. I had a lot more optimal setups and that is what led to a $50,000 week. So if you are DMing me and you are asking me, how do I get full size on this trade? How do I get full size? What do I do? What do I do? The answer is, is this your A plus setup? Is this something that you make money on nine times out of 10? Is this something that you've seen happen over and over and over again that you feel comfortable risking larger in? So that's what you should be asking yourself. So for the first three weeks of October, I didn't see much opportunity. I didn't use more than 2,000 or 3,000 shares of max size. But the last week of October, shit, I was using four, five, six, seven, eight, nine, 10,000 shares of these stocks because the edge presented itself. And that is what happened, guys. That is what happened in October. October, I was just steadily making my money, making my consistent gains. It was adding up, adding up, adding up. I was very happy with my progress. But when I saw the opportunity the last week of October, I stepped on the gas pedal. I increased my size and I'm very happy with those results, guys. So again, what am I doing? I am waiting for my optimal setups. I am waiting for either the death lines, the first red days, or shorting balances on these broken stocks. The bigger the meat on the bone is or the bigger the edges or the more dilution there is or whatever there is, that is where and when I focus on using my max size. So every single day, I'm not getting on max size. Every single trade is not a max size trade for me. But when those big opportunities present themselves, you better believe that I'm going to be there to capitalize on it. So does that all make sense, guys? So I want to kind of go and open it up to a Q&A in case you guys have any questions right now, just so that we could kind of get on the same page before I continue and talk about the elections and today's trades. Is it possible for you to post your entry and exit on tickers you trade on Instagram? Absolutely not. I'm saving that for the members inside of MIC. I'm not going to give you guys everything for free. I'm sorry, I do too much of that already. If you want to see my entries and exits, join MIC. Any other questions? And again, guys, again, to make this money, to make this money, I didn't make it on year one, on year two, on year three. I've been trading for nearly six and a half years, guys. And because I've been trading for six and a half years, I've learned these lessons of what I have to do to be able to make these numbers. And back when I started, I didn't have MIC. So it took me significantly longer than it took anyone else, right? But now, with MIC, members are seeing consistency in three to six months, which is absolutely crazy. And yeah, guys, I post my thought process, my executions, everything in MIC, every single thing you see in there, right? I'm not going to keep giving you guys this stuff for free because every time that I do, you guys don't appreciate it. So let me actually talk about BLRX today, so, right? You guys are saying you want to see my thought process, you want to see this, you want to see that. All right, you want to see it? Here we go. Give me a second, let me pull it up. So this is our morning watch list. This is our morning watch list. What did BLRX say? BLRX, low hanging fruit, 230, 240 was a resistance on Friday, so we'll be using those same lines at the open to short, 230, 240, 250. BLRX, guys, let me see, what did it hit today? It hit a high of 235 and went all the way down to 209. So just this one trade that was pre-planned in the watch list pays for your entire month of MIC. So I don't understand why people are so lazy. I don't understand what more I could do. The only thing left I could do is literally take your account and trade for you. We're literally giving you all of the entries that I'm looking for. We're literally giving you all of the guidance and the thought process and everything, real time mentoring you guys. Literally the last thing we could do is click the button for you and I don't get it. And we're never gonna get to that point where we click that button for you. So again, guys, every single morning, our trades are pre-planned. We don't use alerts. We don't have text message alerts. We don't have email alerts. We don't have screen share alerts. We don't have voice alerts. We pre-plan our trades like professionals. We wait for our trades to get to our desired entry points. If and when they get to our desired entry points, we take the trade. We use risk management to make sure we don't lose a lot on the trade, right? And then from there, we just start counting up our money guys, right? Can I show my trades for the day? Like, come on, bro, like what else you want?  Why don't you join MIC and see for yourself? Why am I gonna give it to you for free? I already post it every single day. Every single day I'm posting my P&Ls, my watchlists, my video watchlists, my everything. All you gotta do is go to the previous video here and then you can see it. The previous video is the video watchlists where I talk about everything.   Don't waste my time. And these are the questions that I get, guys. These are the questions that I get endlessly. Endlessly and people will wonder why I get discouraged, right? I'm over here talking about my trades, talking about my thought process, talking about everything.  But anyway, so do you guys have any more, like, any questions? Cause I wanna start talking about my trades for the day. So, the October recap, the key was proper sizing. I used two to 4,000 shares every single day to keep my size small, to keep me nimble, to be able to make money every single day. But then when the opportunity presented itself, when I had a 20 blackjack hand and when they showed up every single day last week of October, I bet big, I bet big, and I bet big on it because that is what my thought process told me. There were stocks that had massive dilution. There were stocks that had rehashed news. There were stocks that were being pumped and dumped. So that gave me the confidence that I needed. And now, starting the month of November, I pulled a, I think it was $4,600 today. I made $4,600 today using 2,000 shares max size, right? So people always ask me, how many shares am I using is my account a million dollars? I'm using a $35,000 account, right? With a two to 3,000 share max size day to day. And then when the opportunity presents itself, I use more of that size, right? So let me kinda go through these questions, guys. Can I talk more about the learning curve? What do we get if we join? What is the plan? I would love to hear so that I know what I'm expecting, right? So here's the thing, guys. And I use this analogy all the time, but it's like so simple. I am a trader that trades for an hour a day and I make more than most doctors and lawyers combined, right? For working one hour a day, I make more than them combined. To be a doctor, you gotta go to medical school for eight years. MIC is your trading school, guys. You are going to join MIC to learn how to trade. So when you join, this is what you do. You watch the orientation video, which walks you through our Slack platform and walks you through the video library. The next thing you're gonna do is go through trading basics.  We walk you through the basics of trading, right? After you complete the basics of trading course, your next thing in line is to watch the Bao Trading Fish Academy. This is literally Bao live trading and live commentating. His thought process, drawing his lines, giving you trader psychology, trader mentality, and giving you jokes in between as well. After you finish that, you watch the MIC strategy videos where we explain the death line, first resistance trade, VWAP reclaim, first red day, low hanging fruit. And then from there, you can move on to the strategy webinars. That is the basic way that everyone does it. Obviously it takes a little bit of time, and that's why we created the accelerator course. The accelerator course takes all of that and condenses it into seven hours. So if you want more info about the accelerator course, you could text Tosh<PHONE_NUMBER>. But basically we give you a curriculum of what videos to watch, in what order to watch, and then after you complete those educational videos, your next step is to start paper trading while watching the market commentary that Bao and I are giving.  So let me kind of walk you guys through that process as well. Sorry. So let me go to the MIC website. It's a... All right, we are at the MIC website.  Let's say you're having questions about float rotation. Right?  So Austin has a float rotation and Marky Cap explain, and Bao has a Trading Fish Academy on float rotation. So just with these two videos, you should be all set on float rotation. Let's say you have a question on tape reading, right? Tape reading. Type it in. So now you're gonna get every single video that we have pages filled with tape reading, right? So let's say you have questions on low-hanging fruits. Type in low-hanging fruit, and you are going to get pages and pages of videos that have to do with low-hanging fruit. So again, guys, MIC's library is basically a big database of all of these videos and all of these lessons that we have.  There's gonna be things that maybe you don't understand, maybe that you need to be flushed out more. And that's when you go to the video library search bar, you type in the topic, you type in the question, and then boom, every single video that we have is basically gonna pop up with that. And then if you're still struggling, you could get on the phone with one of our moderators who will mentor you on the phone. You could attend Saturday's weekend mentoring, where we basically spend an hour Saturday answering the questions that we didn't answer during the week. And then if that's not enough, attend Austin's webinars every single Thursday, where he goes over current market sentiment and what strategies and setups are working in this current market. So basically, when you sign up to MIC, you're signing up to the Harvard of Trading Education so that you could fast track and accelerate your learning curve and learn from your mentors who are me, Bao, and other consistently profitable traders on what to do and what not to do in this market. And the only way that we learn what to do and what not to do is we lost money. So we had to lose money to learn how to do these lessons. We lost six figures worth of money learning about the zombie rule. We lost the other six figures learning about the VWAP reclaim, right? So we learn these lessons so that you don't have to pay a market tuition of losses for you to learn these lessons as well. Chances are the lessons that you are going to learn are going to cost you $200 a day to learn. You're probably going to have $200 a day worth of losses to be able to learn these lessons. But instead at MIC, we charge you $6 a day to be mentored and to be taught these lessons, guys. You want to learn from professional traders, right? And although I'm doing really well this year, although I'm very thankful, although I'm up way over a million dollars this year trading, what we really pride ourselves on, guys, is the fact that our process is repeatable. We could teach it to others and others are making money. Pretty much everyone else you see online, it's only the guru, it's only the head guy, it's only the guy on top pumping, pumping, pumping, pumping, pumping, screen share alerts, voice alerts, text message alerts. They're the guys making all the money when all their members are losing money. So although we like to showcase my profits, if you go to the Instagram page, myinvestingclub.com, I mean, Instagram.com slash myinvestingclub, you will not only see my success, you will see the success of our members and that is more valuable than anything else, guys, because I can make money nine times out of 10, but is it repeatable? Is it something that you guys can do? Can you join MIC, learn the process and make money? Yes, that is not similar anywhere else, guys, and that is what we pride ourselves on, right? So, I mean, that was pretty much what I wanted to talk about today. I also wanted to talk about some election stuff, so I've been getting a lot of friends and family and people that don't trade for a living telling me what the hell's going on with the market. Market is crashing, is Trump gonna lose? What's gonna happen? And here's the truth, guys. Number one is the market has been straight up ever since Trump got into office, right?  I don't know who's gonna win, what's gonna happen, but everyone that's been involved in the market in the last four years, chances are they're probably cashing out some and they're probably taking some profits into the election, because they don't know what's gonna happen. The market is propped up by the Fed, right? The Fed is keeping the market up to help Trump, but realistically, anything could happen. Trump could win and the market could skyrocket, or Biden could win and the stock market could tank, or vice versa, right? So, the point is that you shouldn't be making any guesses, you shouldn't be gambling, you shouldn't be waiting, wait to see who wins the election, wait to see how the market reacts, and then you could place your trades for that, right? Because if you think maybe Trump is gonna win and the market's gonna skyrocket, what if Trump wins and the market takes? What if Biden wins and the market skyrockets? You don't know, right? All you want to do is wait to see what happens, let the trend be set, and then join that side of the trade, right? So, that's all I have to say about the elections. So, do you guys have any other questions for me? I want to keep this short and simple. So, again, everyone that makes it to the end of this video, now that you are here, again, what I do is at the end of these videos, if you comment one lesson, you would comment as many lessons as you want, as long as they are different, I'm going to pick someone to be in the running for a free accelerator course, right? So, comment one lesson that you learned on this video, and I will pick someone to win an accelerator course later today, if not tomorrow. And if you guys have any other questions, like knowing what my underwear is, or what my trades are, join MIC and see it in all the channels. We don't hide anything, we don't pump and dump, we don't do anything. As soon as you join, you get direct access to me, you get direct access to about, you can see all of our trades, you can watch our thought process, hear our commentary, and take it from there. So, I appreciate all you guys. Thank you for attending, and that's basically it. I'll see you guys tomorrow.


Alaykum everybody and welcome to hashtag LNT. Now I hope everyone had a nice iftar. I had for myself I had some deadly grilled chicken which was good inshaAllah you know but for the guys in the US you guys are still fasting you guys have about another two hours an hour and a bit two hours until you break your fast inshaAllah you break it good but anyways tonight is episode 10 of hashtag LNT's what that means we had an awesome nine nights an awesome nice nine episodes of this very beautiful show with this very beautiful man coming to you from the holy city of Karbala live on this exclusive Ramadan series with the one and only Ahmed Ali now let's kick off the 10th episode right with what's trending and we'll be back very short once again Asalaamu alaykum everybody for joining us tonight now for for tonight we're gonna kick it off for something very sad it hit one of my home cities in Canada well near my home city in Canada Mississauga a manhunt is on in Canada after two men detonated an improvised bomb explosive device and it's sad to see how people even in the most peaceful cities or most peaceful countries in the world Canada you know we see that kind of stuff I mean come on guys we're a 21st century we don't need that kind of stuff but police said that there's no indication that it's a terrorist attack or a hate crime as at this time we haven't ruled anything out as we start our investigation but surveillance surveillance photos actually show two men walking in with the black hoodies I think they're imitating death wish the movie we just goes and kills around people but these guys are crazy why would they do that it's not my bond guys it's from a lot why would you go and do that anyways but you know there were two parties going on birthday celebration and we don't we really don't need that and anywhere on the wall especially in Canada but anyways what else is trending this is shocking actually for the first time North Korea has destroyed its only nuclear testing sites why you may ask just to prove that they're you know that they want peace going on in the world right now let's take a look at their video shot by RT Wow so everything is done I mean Kim Jong-un wishes to see Donald Trump when he does that like he just wants Donald Trump to meet him when someone does that well anyways so they're trying to prove that North Korea right now is peaceful without any nuclear weapons so this crazy chubby guy isn't gonna kill anyone kill anyone with his nuclear weapons but they're saying that the summit in Singapore might still be on so yesterday's what's trending may be turning upside down anyways let's go and jump into tonight's topic but after this very quick break now when we use the title father or mother of anything or any or someone or any individual we need to be a person who has a high status that initiated or had a great impact on a specific family a specific community or society or a specific place now for example we have George Washington who is called the father of the United States now what decides that this individual George Washington is called the father of nine states well for his brave leadership of the Continental Army and he planned the military strategy to win the Revolutionary War now there would be no United States if that wasn't for his military genius and of course I mean the government set out in a constitutional or the Constitution would not have succeeded if it wasn't for George Washington an example he said as the first president now the question also rises could there be more than one father for any place or for any or for a country well alongside Washington we have James Adam Thomas and Jefferson the founding fathers James Morrison James Monroe and Alexander Hamilton and then we have Benjamin Franklin so only George Washington was the one that held the title or that special title founding father of the United States but let's go back in history now not too far just a little bit for 200 years ago more than that more than that just a little bit but ever since the time of Prophet Muhammad peace and blessings be upon him there has been a misinterpretation regarding the verse in Azab chapter 33 well Allah subhanahu wa ta'ala verse 6 of chapter 33 Allah says the Prophet is more worthy of the believers than themselves and his wives are in the position of their mothers so just to explain this verse the Prophet is more worthy that's self-explanatory but his wives are the mothers of the believers is what the verse is trying to say now is it safe to say that all the Prophet's wives were the mothers of the believers or were there specific ones or was there a specific one now tonight hashtag and see and it's cruel and more Ahmed Ali trying to find out who is the mother of all believers that's all trying to find out tonight who is the mother of all believers now you can pick up the phone right now open what's happened Dallas numbers shown right now plus nine six four seven seven four zero six seven eighteen thirty six call us via whatsapp send us a voice message a text message a video on there you can also go check our live feed on Facebook as we are live there so every comment you're right there and anyone that participates via phone call via what's up of course since a voice message or text message your name will be written down on these sticky notes right here and placing this fish ball right here so your names may be or your names that are in here can be drawn at the end of Ramadan for a chance to win a free trip to Karbala free trip we're bringing you guys to Karbala free on our house at the end of Ramadan we'll do that draw but let's take a very short break and we'll be back very very short once again Salamu alaykum wa rahmatullahi wa barakatuh tonight if you wonder why I'm wearing black you get to find out very soon but before the break we were talking about or we ask the question who is the mother of all believers and this is very important for tonight now Prophet Muhammad sallallahu alaihi wa sallam and before that we do advise everyone to call in and participate in tonight's episode so you guys can have a chance to win a free trip to Karbala along with many many giveaways that were given out this Ramadan now Prophet Muhammad sallallahu alaihi wa sallam peace and blessings be upon him and his holy progeny says Ali and I are the fathers of this ummah of this nation so when the Prophet says that he and Ali are the fathers of this nation it means that his wives are the mothers of the believers now let's go back a little bit to the verse I mentioned a few minutes ago remember that the Prophet is more worthy than the believers themselves and his wives are the mothers of the believers and I asked the question are all the wives considered to be the mothers of the believers now then to be a mother of the believer this is a very high status I mean for you know for a person to be called a father is different than to be called a dad from a mother to be called a mom it's different than to be called a mother you know although that it's a short form but it's different when you when we analyze that for a for an individual a female to be called the mother of all believers that's a high status not any women can hold the status especially with an origin of Islam meaning that she has to be the most noble purest obedient devout and and then she can be the mother of the believers in the world however there were some of the wives of Prophet Muhammad peace and blessings be upon him who were considered or they had that reputation of them abusing Prophet Muhammad peace and blessings be upon him and as we know whoever abuses Prophet Muhammad something bad's gonna happen to him this is this is not a good sign if you're abusing the Prophet especially at the verse I'm gonna mention right now and if you're wondering who am I talking about the wives you can go back to history and check it out two wives abuse Prophet Muhammad we don't need to get into you know sectarian issues but you can go check out history as it mentions who and who abuse Prophet Muhammad now Allah Subhanahu Wa Ta'ala also mentions in chapter 33 verse 57 al-Ahzab he says indeed those who have abused Allah in his messenger Allah has cursed them in this world and the hereafter and prepared for them humiliating punishment a lot of people might say that this verse was for the people that abused Prophet Muhammad during his before or after his message when they were throwing garbage at him and and things but we'll get to analyze this a bit more when we get into detail but we just have received the call from Montadar from the United States Salamun alaykum Montadar welcome to hashtag LNT and tonight we're asking the question who is the mother of all believers hello Salamun alaykum Montadar can you hear me hello Montadar can you hear me okay maybe there's a technical difficulty hello yes can you hear me can you hear me hello all right maybe there's a technical difficulty going on do try again to call in but before that we were talking about a a the verse that was saying that whoever abuses the Prophet Allah Subhanahu Wa Ta'ala and technically when you abuse the Prophet you're abusing Allah so you're abusing both at the same time so basically what this means that there's a punishment for those who abuse Allah and before we continue just let's just remind everyone to call in so pick up your iPhones your androids your wallways your one plus sixes your sunnies your whatever's and and and open whatsapp dial this number shown at the bottom right there plus nine six four seven seven four zero six seven eighteen thirty six change and call us send us a voice message or a text message at our via whatsapp for your name to be placed in this ball right here for a chance to win a free ship to Karbala now let's go back and talk about this very interesting topic that we're talking about today who is the mother of all believers we were talking about those who are abusing the Prophet now if you open the Quran to chapter at tahir verses three you'll find out and you'll read the Quranic verse who says and remember when the Prophet confided to one of his wives a statement so the Prophet told one of his wives a secret and then she went to inform another person Allah showed the Prophet of her sin but before i continue this let's take although we're reading the Quran you can't cut it but let's we have Muntadar back on the line salamu alaykum Muntadar welcome to ajda iqal and see once again and tonight thank you very much Ramadan Karim to you as well and tonight's question who is the mother of all believers of course and the reason why the khadija is the mother of all believers is she sacrificed her wealth and her time and everything towards the religion of Islam which was the was a new religion over the brutality of Quraish and her persistent and her assist to the Rasulullah sallallahu alaihi wa sallam made her an icon in the in the Muslim history so as we distinguish that khadija is the mother of believers that's why we see through the history what the the mother of all believers did to rise Islam and spread Islam to all over the world and she was and her and Imam alayhi salam one of the founders and essential founders to make Islam spread through the worldwide thank you very much Muntadar for joining us tonight and very good answer you gave us right there hopefully inshallah you can we wrote his name down on the slip right here Muntadar let's get this camera on so Muntadar because of the light you probably can't see it but your name is on this paper and inshallah it's going into the bowl for a chance to win let's shake up this bowl a little bit for a chance to win a free ziyarat to Karbala now we do thank Muntadar once again and for those who are trying to call in right now but as you were mentioning early on chapter at tahireen verses three Allah subhanahu wa ta'ala is saying that the prophet told his wife one of his wives a secret and she wanted to tell someone else now the prophet showed him that showed him his wife telling another another person of his secret now the prophet at that moment ignored it but when she came back he told her that who did you go and tell and why did you tell him now she asked him who told you this how did you know and the prophet said i was informed by the all knowing the Almighty Allah subhanahu wa ta'ala so at that moment we can find out a bit of you know a bit of shakiness within that wife but anyways now on to the next verse if the two wives listen to this verse if you two wives repent to Allah it is best for your hearts have deviated but if you cooperate against him then indeed Allah is the protector and jubrail and the righteous of the believers and the angels moreover are his assistants now tell me from the wives of prophet muhammad who were the ones that the quran's talking about who are the two wives i'm not going to mention any names tonight we're not trying to mention any names of course of of those who you know abuse the prophet but what we're trying to say go through history and you'll find out who abused the prophet and who this verse is talking about who Allah subhanahu wa ta'ala is talking about this is chapter al-tahrim verses four then before that was verse three this is verse four talking about the wives now let's stop here for a sec and think about who whose hearts were deviated and then we'll move on now if we were to continue to the next verse chapter al-tahrim verses five we'll also find another verse saying that perhaps his lord so continuation he says perhaps his lord if he divorced you all the two meaning which substitute for him wives better than you submitting believing devoutly obedient repentance worshiping and ones who are virgins we don't we're not trying to get into any you know political issues or religious issues but this verse clearly says says it all but before we continue let's take let's take this call from othman from the united states okay Salamun alaykum othman welcome to hashtag lnt episode 10 and tonight our question for you is who is the mother of all believers first of all Ramadhan kareem on you guys Ramadhan kareem to you as well thank you salamun alaykum rahmatullah the mother of all believers is aisha the pro the prophet's wife because aisha radiallahu anha helped the prophet she helped him always with when he's sick she helped him calm in the wars and all that stuff so the mother of all believers inshallah would be aisha radiallahu anha because she is the truly she truly sacrificed her whole body for the sake of the prophet okay ha ha ha oh okay you laugh inshallah inshallah but there is no proving wrong for the truth ahwan uh-huh brothers okay so no but but inshallah at the end of the episode hashtag lnt will prove that wrong because tonight we're trying to find out um who the mother of all believers is now um we're not trying to get into an argument but thank you very much othman for joining us tonight i don't know if you want your name into the bowl so you can come to karbala maybe you can change your mind about who the mother of all believers is but as as we mentioned everyone gets to participate othman usa othman your name is going into the bowl if you do win that means Allah wants to uh to bring you back to the right path wants to guide you but anyways um let's continue the the episode for tonight but uh wow actually the mother of all believers we'll see we'll see we'll see all right now uh early around we mentioned how there are characteristics of the ideal woman of the ideal mother of all believers um and we we were mentioned before that call and i hope um that othman and those who do believe in such an ideology we respect that for me i respect that but you can go check through history check through the Quran and answer this question for us um we can probably talk about a bit later on uh but we tell me who the two wives are and then we can get to um who Allah is threatening in this verse threatening them telling them if you don't you know walk right and if you continue cooperating as the prophet then the prophet will divorce you both and he will replace you with wives who are submitting to Allah believing devoutly obedient repentant worshiping and who are virgins all right we don't want to get into other stuff anyways now here Allah swt um says the traits of an ideal wife of the prophet an ideal wife an ideal mother of all believers who was the only wife that percent possessed such features we got a few answers but let's go check out what the public has to say about we don't technical difficulties inshallah maybe we can get resolved but uh who was the only wife that possessed such features now if if we were to go and analyze all the wives we need an an episode for each wife but if we would just summarize one individual who muntalar actually gave us a bit of information about um not just mentioning random things um giving us a bit of information telling us how this individual was actually among the greatest woman of islam this is actually a series you can go watch it on youtube the great woman of islam presented uh by rona hameed you can go check it out on there but uh for tonight the greatest woman in history the greatest woman of islam we have asia the daughter of muzahim we have wives uh pharaoh's wife we have mariam the virgin mary we have fatima the daughter of prophet muhammad and of course we have her mother khadija uh now this is very beautiful this is very beautiful the mother of a believer should be among this list right here no if you think otherwise give me a call right now at hashtag galentia plus nine six four seven seven four zero six seven eighteen thirty six and let me know if i'm wrong othman i'm not trying to answer you i'm not trying to debate but is aisha mentioned in these i for me for me tonight i don't want to mention her names but is she mentioned in the greatest woman in history i don't see her name written here and to those who do believe in that change camp so let's go take right now we have we we we talked about who um or we gave a little hint of who the mother of all believers is but let's go and ask the expert so we can find out who actually is the mother of all believers the quran tells us about russur allah and his relationship to the believers and it tells us about his wives regarding russur allah ma kana muhammadun aba ahadim al rajalikum wa lakin khataman nabiyin he was not the father of any of you rather he was the last of the messengers and another verse umma hatikum and his wives are your mothers that is why traditionally the wives of russur allah are called umma hatil mu'mineen umma al mu'mineen out of respect for the righteous wives of russur allah sallallahu alaihi wa sallam you're labeled as umma hatil mu'mineen umma al mu'mineen now why why this concept why does the quran tell us that the wives of russur allah are mothers of the believers well number one russur allah is the father russur allah is the father of all the believers so if he's the father then that makes his wives the mothers two the quran is very careful in stating that no one is allowed to marry the wives of russur after him because some companions some companions said that when we die russur allah marries our our wives and our women and then he swore that if russur allah dies i will marry one of his wives and he mentioned his name this verse was revealed you cannot hurt russur allah with your words and then this is a in another verse that his wives are your mothers would anyone be interested in marrying his own mother absolutely no and a prime example of a mother of the believers was say the khalija alaihi salam the first mother of the believers the wife the first wife of russur allah this beloved cherished wife of russur allah who was compassionate who was loving to russur allah who was among the first to believe in russur allah and to declare him as a prophet and to stand and support and russur allah russur allah would say no money benefited me like the money of my wife khadija and another narration in which another wife of russur allah was upset when russur allah mentioned khadija several times she told me russur allah allah has replaced you with better wives you said no he has not replaced me with better wives she stood with me when others avoided me and neglected me so say the khadija alaihi salam was the first mother of the believers she was the first of umma hatil mu'minine she was a mother to all of to all of the companions and to all of the believers may Allah bless her and bless her soul welcome back reviewers thank you very much sir asem qazween for joining us tonight and and telling us who exactly was the mother of all believers we are getting a few facebook comments we'll read them out very quickly and we'll move on to finish our episode for tonight now we have hasen h ali he says had it not been for khadija sacrifices islam would have not been established thank you very much hasen h ali ten thank you very much for joining us tonight your name is going into the bowl another comment we have saida uh shakila abbas he says salam upon okay a mother of all believers she says salams to khadija okay participating then we can put your name inshallah now fawziah faizi salam brother indeed was bb khadija who was the icon to uplift the religion of islam and who stood by prophet muhammad like a strong pillar thank you very much fawziah for participating tonight fawziah your name is going into the bowl as well we are getting a few another facebook comments but we'll get to talk about them or we'll get to write them down later on inshallah now just to conclude tonight's episode and just to carry on with what saida hasen qazween he said to us tonight now if it wasn't for the sacrifices of an individual you know for a mother of any ordinary family let's just look at it from an ordinary family if a mother within an ordinary family she sacrifices everything she has her comfort has her sleep her wealth everything for her children similarly khadija sacrificed her wealth sacrificed everything she had the woman of makkah did not talk to her they they exiled her no no no one was willing to actually go to her house and check up on her that's why when she gave birth she was alone when she gave birth to fatima zahra she was alone no woman talked to her yet she buried that in and she still continued supporting the prophet so at the end of the day it's safe to say that the women who sacrificed the most for her children the believers was khadija and that's why this perfect title is placed on this perfect lady called khadija and this is it for tonight i mean if it wasn't for khadija the sort of abu talib and the piety of and the piety of abu talib there would no be you know islam so thank you very much you got this from and hashtag al nt with your moa ahmada ali and uh do stay tuned for the upcoming episodes two a.m karbala time 12 a.m london time 7 p.m dc time thank you very much waslamu alaykum warahmatullahi wabarakatuh


Good morning everybody. My name is Foni Nuba and I'm, as you all know, not a specialist at all in JANISM, but still it is a great pleasure for me to step in as an emergency chairman and chair this first session this morning. So everybody has half an hour, I suppose. The idea is 20 minutes talk and 10 minutes discussion if I see this correctly. And I, it's my great pleasure to ask Prof. Broncos, Prof. Emeritus of the Université de Luzan to open our first session with this paper, two uses of an anecarta guarda. I wonder where the money is in this paper. So the first thing I have to do is thank Peter Flugel to give me space in this session to talk about a topic whose link with JANISM and money is perhaps not immediately visible and is, as a matter of fact, a little bit remote. However, thinking about JANISM and money, inevitably one thinks also of AHINSA which often is considered a central concept, a central belief of JANISM and one may easily believe that also JAN philosophy in general will deal with this issue prominently. Well, maybe it does, but one aspect of JAN philosophy which is sometimes called the central idea of JAN philosophy is anecarta guarda. And as it so happens in recent years many people from the JAN community have tried to explain anecarta guarda as an expression of AHINSA in one form or another and my primary goal this morning is to try to convince you that there is no such link. I have another preliminary observation. If you, like me, have received the JAN studies yesterday and have looked at the articles you will see that there is one article on page 46, different interpretations of anecarta guarda by Melanie Barbato, the person whom I don't know, but whose book has come out last year and to which I've only gained access a number of weeks ago. Hers is a study of anecarta guarda in the history of JANISM which by and large makes the same distinctions which I will propose. So in a certain way my paper is now superfluous and I think you can look upon what I'm going to present you as illustrations of some of the points which for further details you may like to consult the book by Melanie Barbato as I said that came out last year and it is called JAN approaches to plurality identity as dialogue. Okay, to illustrate the new attitude towards or the new in fact Barbato shows that this started roughly in the 19th century the idea that anecarta guarda is essentially an expression of non-violence in the realm of philosophy I will cite one author, Nagin Shah, who expressed it in the following words the highest goal of all systems of Indian philosophy is liberation for the attainment of this goal they have prescribed their respective spiritual disciplines which do not differ much from one another. In all these spiritual disciplines the practiser is necessarily required to cultivate five prime virtues, non-violence, truth, non-theft, celibacy and non-possession and among these five non-violence is supreme and fundamental. It is so fundamental that the rest depends on it and there are is included in it not only that but it provides us with the sole criterion for determining as to what is truth etc. That which involves violence is not truth even though it may be factually true and conversely that which does not involve violence is truth even though it may be factually untrue. Well, so he goes on and I won't bother you with too much of it but he says it is this spirit that has given rise to the theory of anecarta guarda he's one among a number of modern giant authors who like to identify anecarta guarda with agenza non-violence or see in it let's say philosophical expression of it yes I should read a few more words from this passage from Nagin Ja one should be very cautious in one statement of one's view one should qualify one statement by this is my faith this is my view etc. implying thereby that others may have different faith or view well I think this does not cover the historical facts as we know them and the most interesting way to hear giant philosophers express themselves about their philosophy in contrast with the philosophy as others is a number of inscriptions that have been found primarily in Sherawna Bel-Golam and there we hear the voice of a number of philosophers and I will just mention a few of them and what they say of their own debating techniques and what they wanted with their philosophical expositions one is Vakragriva who overcame the crowd of orators by his power of speech so that the disputants in this world were bent in shame now this becomes quite typical in also the following passages I'll read to you there are almost there is an aggressive tone in them there is warlike terminology it is all about destroying the opponent putting him to absolute shame and ruin which I propose is hardly the spirit that according to certain modern Jainas is the spirit behind Anikantavada so Akalanka describes himself as the destroyer of the whole pride of scholars and he defeated the Baudhas, the Buddhists at the court of some king Vimalachandra subdued the pride of all disputants and challenged the Shaivas, the Pashupadas, the Baudhas, the Kapalikas and others Vadi Kanthirava ruined the opponents by refuting their views now there are lots of examples like this they become almost monotonous to read them out but it is always the same spirit I, Jain thinker, Jain philosopher, I am going to destroy you ruin you, put you to absolute shame and so on Heimasena, he says, whoever inflated by his practice in logic and grammar and by his wisdom competes with me in disputation before learned umpires in the presence of kings on that scholar I shall inevitably inflict a thorough defeat which cannot be measured in words and one more Akalanka Zhou O'King, he addresses the king, don't know which one are known here on earth to be skilled in subduing the arrogance of all the enemies so am I so am I famed on this earth as the destroyer of the whole pride of scholars so as the king carries out his violent acts, his warlike acts so the debater, the Jain philosopher carries out warlike acts with respect to his opponents and this is not only the test that in inscriptions we find it also in narrative literature how Jain debaters one here I read out a little passage well in fact there is little time so I won't even read it out you got the general idea the claim that anekantavade is an embodiment and philosophical expression of ahinsa, non-violence is hard to uphold in the light of such testimonies and in fact if you read the book by the lady I mentioned earlier you will find that this whole idea is unknown to the Jain literature until the 19th century it was a new way of interpreting anekantavade but one which is not so easy to uphold in face of the evidence the question therefore is what then was anekantavade for, what was it an expression of and in fact once again I'm not the first or certainly not the only one to emphasize that there are two different uses of anekantavade in the history of Jainism roughly precise chronology may not be possible but roughly until the year 500 there is one use of anekantavade and in subsequent centuries there is another one the earlier use of anekantavade deals with what people like Matilal have called the paradox of causality and in fact this is a topic which I have elaborated in some publications which I have shown to be an issue not only in Jainism but in all Indian philosophies of the period that is and which gave rise to a number of different answers in different schools in outside Jainism as well as inside Jainism outside Jainism there is doctrines like Satkarivade or Shunivade, Ajativade and others that can all be construed, understood as responses to one single set of problems now what was the central problem? it had to do with the link between language and reality and if I say a potter makes a pot then you will say okay that describes a situation in which there is a potter there is an activity of making but obviously there is no pot because otherwise you wouldn't have to make it the problem is that apparently all Indian philosophers of a certain period were convinced that a true statement would have to consist of elements corresponding to the words of the statement that means they would say the potter makes a pot if it is true requires that there be a potter, an activity of making and a pot and so for them there was a problem there was a problem because clearly in our experience is no pot and some went to quite a great extent to somehow create a vision of reality that would accommodate this fact they would say perhaps that our experience is therefore not reliable in reality there is a pot or as in the Satkarivade there is a pot but only in the form of clay it still has to take its shape but it all tried to find a pot in the situation described by the potter makes a pot now Anakantavade deals, among other things, also with this particular situation because it says and I will not use my own words but the words of Jinnabhadra and he says in this world there are things that are being produced having been produced already others are being produced not having been produced already others are being produced having been produced and not having been produced others again are being produced while being produced and some are not being produced at all according to what one wishes to express For example, and he takes the same example as the one I just gave you, a pot is having been produced in the form of clay, et cetera, because it is made of that. That same pot is being produced, not having been produced, concerning its particular shape, because that was not there before. If you're not prepared in the beginning when I read such passages, they look to me like a lot of gobbledygook. And in fact, to me, they didn't start making sense until I thought, and I'm convinced I have, arrived as identifying the presuppositions underlying it. Once you think that indeed, through statement, the words must correspond to items in reality, you see that there is a problem, and that Gin and Padre here, and so many other philosophers of that period, they write things that at first sight to us, moderns make no sense at all, but they start making sense once we keep in mind this presupposition, which they try to somehow make fit reality. So, of course, there are many authors, giant authors who use this kind of plural approach to reality, as you know. And again, I will not bother you with that. As I said, there is a second use of Annikaantavade, which started roughly after the middle of the first millennium. And that is where giant thinkers start looking at other philosophies in the light of Annikaantavade. It becomes a way of categorizing different philosophies, non-giant philosophies. And this allowed, of course, the thinkers to say, these other philosophies are partially true, but not fully true. They correspond to some partial truth, but only the full understanding we have through our Annikaantavade. This pops up, as I say, later than the earlier form of Annikaantavade, and becomes, well, finds expression in a number of important texts, and others before me have, of course, observed this particular use of Annikaantavade. There are famous texts like the Vadasjara Naya Chakra of Malawadin. Extremely difficult to read, but the general idea is clear enough. There are so many nayas and points of view, and different philosophies of Brahmanical Buddhist philosophies, they fit into these different boxes, but they're all partially true and not fully true. OK, since time is very limited, I will say a few more words about this break. Well, I don't know how hard of a break it was, but we do know that in the history of Indian philosophy, things become quite different in the second half after the middle of the first millennium. Once again, this has been observed for Jainism by Balcerowitz and also by Anklavel with respect to certain issues. With respect to Indian philosophy in general, it has been observed by Vincent Elchinger, who points out that at some point, all of a sudden, philosophers start interacting much more intensely and much more aggressively, roughly from the second half of the first millennium onward. This, of course, raises questions as to why this happened. And as Elchinger has rightly pointed out, this probably has social or sociopolitical reasons, which remain for the time being obscure. But I think that my story about Anikantavada has to be and confirms this particular vision of the development of Indian thought. So I sum up. I stop here. Three points I wish to make. There are two ways in which Anikantavada was used. One, to deal with the problem of causality. Subsequently, mainly to deal with other philosophical systems known to the Jainas. And there was one way in which it was not used, namely to show a spirit of nonviolence with respect to other thinkers. OK, thank you very much. And I can now ask our second speaker, Professor Trinaki from the old capital of France, Luc Dunum from Lyon, to read her paper, A Successful Investment. And now we really come to money. Jain merchants and the transmission of long medieval narratives. A first remark to begin with. As I began to prepare this paper, I found so much material on this financing of long Jain manuscripts that I decided to focus my presentation on that theme only and change a bit the title, as you can see here. As it is well known, Jain bandhas are replete with literary treasures of the past. Among them, there are many short texts, but not only. The manuscript kept in Jain bandhas reveal that at the instigation of Jain monks, merchants commissioned several works of monumental size counting from more than 7,000 grandtas, that is multiplied by 32 syllables, to about 19,000 grandtas. In the list of those long works transmitted between the 11th and 14th centuries, two main type of texts can be found. Hopefully, if we could just. Yes. On the one hand, there are commentaries of canonical texts or treasuries of edifying stories. On the other hand, there are many copies of extensive and elaborate romances or novels in different Indian languages. Prakrit, Sanskrit, and in various forms, prose, verse, and a mixed form of prose and verse called shampoo. While it is clear that both types of works were considered as masterpieces of Jain literature and that they were copied for religious purposes, it is not clear how much money was required to have them copied. That is why I will try at present to examine this question and propose some hypothesis by comparing the data from various medieval sources, such as manuscript color phones, chronicles, and lineage records. To evaluate how much money is involved in the copying of long manuscripts is not an easy question. As a matter of fact, discretion is one of the qualities expected from the donor. Thus, in the first of my sources, Jain color phones, they are only imprecise indications as regards the charitable expenses met by donors who commission or buy manuscripts. For instance, in Vikramasamwad 1218, after having earned the necessary amount of money for the manuscript, the businessman called Shobana Deva had the Kalpatroni comprising 16,000 grandtas copied by a scribe named Sohada for his teacher, Jeana Badra. However, several harder data of the Jain color phones contribute to revealing that it was a very expensive business affordable only for influential merchants. To begin with, the donors who commissioned long manuscripts are members of prestigious lineage, Prakvatas, Shremalis, Osvalds, and how the position of lots of the assembly in pilgrimages sangha party. Furthermore, the evidence of the color phones suggests that the same families who commissioned manuscripts financed at the same time religious monuments. For instance, it is said that the same merchants, Kula Chandra, belonging to the Osvald lineage, had shrines for the Jeanas built on Mount Girna in Vikramasamwad 1328 and purchased two years before in Vikramasamwad 1326 for his spouse Ketu, a manuscripts of the story of King Pritvi Chandra, which shown as a homage to knowledge like a lamp set with jewels. In addition, on several occasions, the color phone emphasized the material beauty of the manuscript, which is also an indicator of the fortunes spent by the merchants for its production. It is indeed a precious object with its elegant calligraphy and costly illuminations as described in the color phone of Deva Chandra Santina Charia. With its lines nicely drawn and its leaf-like ornaments, this book gleams in the hand of scholars. It is indeed as charming as a bracelet with its clasp. Consequently, while color phones do not provide clear evidence of the cost of long manuscripts, they are replete with details hinting at the fact that manuscript production was enormously expensive. Now, to evaluate more precisely the cost of a long manuscript, I will turn to other sources dating from the 13th, 14th century, the Prabhandas, which, along with the life of famous kings and teachers, convey rich information on medieval religious and social life. As a matter of fact, contrary to color phones, the Prabhandas are not sparing with detailed facts and figures, mostly calculated in dramas. Three passages directly refer to the expenses incurred for copying manuscripts. The first passage occurs in the Prabhandakosha, composed by Rajasekara, in 1349. The authors give their list of the meritorious deeds accomplished by the merchant and minister Vastupala during the first half of the 13th century and makes account of the huge sums of money is spent in diverse places, and particularly on the great holy places, Shatrunjaya, Yerna and Abu as follow. In Shatrunjaya, 18 courtes and 96 lax. In Guernar, 12 courtes, 80 lax. In Abu, 12 courtes, 35 lax. In Brigupura, two courtes. And at the end of this enumeration, he mentions the amount of money spent on manuscripts by Vastupala. 18 courtes of dramas were spent for having books of the Jain tradition written down. In spite of this brief indication, and even if the mentioned figures may be inflated in order to praise the minister Vastupala, the presence of such a notice as a kind of invoice is of a peculiar interest. In so far, as it highlights the fact that the total sum for manuscripts is given as equivalent to the expenditure for the most sacred holy place for the Shvetambaras and suggests that the building of a Jain literary legacy was then as important as that of Jain monuments, which is quite credible in the light of the number of manuscripts that have come down to us. The second passage appears among the anonymous and undated prabandhas that have been collected by Jina Vijaya in his book entitled Puratana Prabandhasam Graha. To have manuscripts of the nine canonical commentaries composed by Abhaya Deva written down, the goddess Shrutadevi, dropped in the preaching an assembly, a necklace made of gold inlaid with precious stones. This necklace was shown everywhere, but nobody could propose a prize for it. King Bhimadeva gave them then three lakhs of dramas and had copies written and given to all the teachers of the region. The passage is interesting because this time it brings in the enormous sum of three lakhs of dramas as a standard set by the king himself for the copy of a specific body of text with a precise extent. The ones mentioned here are the nine commentaries of a scribe to Abhaya Deva, famous teacher of the 11th century. They are as follows. So as you see the precise extent in red, in this particular case, it is possible to establish that the price of three lakhs of dramas corresponds to a work of about 50,000 grandtas. So that is about 1,000 palm leaf folios at an average rate of 45 or 50 grandtas for each folio. However, several factors remain unknown. Indeed, with an imprecise formulation such as copies were presented to all the teachers of the region, it is unclear how many copies were meant. Nothing is told either about the number of copies involved in this task. It will be necessary to consult other sources to get further answers, as we will see a little later. The third passage occurs in the Prabhava Kacharita, composed by the teacher Prabhachandra in 1277. The author indicates the amount of money spent for the famous grammar of the teacher Himachandra comprising 12,500 grandtas, which, according to tradition, had been undertaken at the request of King Kumarapala. The king put at this position three lakhs of dramas to have the manuscript written over a year. On his orders, officers of all the regions of the kingdom sent for 300 copyists whom they welcomed with respect and asked them to copy manuscript. A copy was given to each of the religious representatives who were keen to study it. Thereafter, the king humbly sent to Kashmir 20 copies of his grammar, which had each their inventory record. This passage takes up the sum of three lakhs of drama for the copy of 12,500 grandtas and adds two pieces of information, one on the number of persons employed in this task, 300 copyists hired on the order of the king, and one on the time it requires, one year. Supposing that each scribe was in charge of one copy, it would imply that a work of about 12,000 grandtas would take a year to be written by a scribe. If we assume then that the three lakhs of dramas allowed to pay for 300 copy, it would mean that the copy of a work of 12,500 grandtas, that is about 300 folios, worked out at the price of about 1,000 dramas for each manuscript. That is about three dramas for each folio, including material and the salary of the copyist. In order to put this hypothesis to the test and evaluate more closely the data given by the Prabhandals, I will explore now a third type of source that is inscription and lineage records. Indeed, from this type of sources, it is possible to know more about the wages of a copyist as compared to that of a laborer. Thus, in the 13th century, while a laborer seems to have got only five Vim Chopaka a day, that is to say 7.5 dramas a month, which was probably just sufficient for everyday life, there is evidence that an officiate earned nine dramas a month along with daily food. In the light of those salaries, the wages of a professional scribe, which is stated in the Puratana Prabhandasam Graha, that is two dramas a day or 60 dramas a month, is plausible and would suggest that members of this corporation enjoyed a high status in the society. However, it is necessary to qualify this assertion. Indeed, on the one hand, other Indian sources attest to the fact that variations could be high from one craftsman to another. On the other hand, the wages of a scribe were not always calculated by the day, but rather by the number of completed grantas, each one having 32 syllables or of lines comprising 50 letters as observed by Porter. The price is fixed for every 1,000 lines. 50 letters make a couplet, and thus 1,000 lines make 50,000 letters of the alphabet. As a consequence, time spent to produce a manuscript copy was also an important factor in the calculation of the costs involved. Finally, apart from the income, the commissioner of a manuscript had to provide food and lodging for the scribe and also to meet the costs of all writing material, including ink and palm leaves. As it is, for example, clearly stated in the color phone of the Bhuvana Sundari composed by Vijaya Sima in 1,053. The merchant Gopaditya from Sumeshwara covered the expenses of a mata for the giant community and paid for the food, clothing, and palm leaves of the monk writer. Yet the price of the material necessary for copying, as well as the number of the copies executed for a work and the production rate of making copies or pieces of information that are hardly noticeable in the epigraphical sources as well as in the texts. That is why I will now try to crush check information taken from medieval other cultures. Giant works produced between the 11th and 14th century were written on palm leaves. However, from our sources, it is impossible to make out the price of a leaf. All we can do is to compare the ratios for the amount of money given for the material and the copies we find in Persian and Thai sources. Thus, as noted by Braque de la Perrière and Fonny Nuber, the respective costs of paper and palm leaves appear to be very different in daily, while the ratio between palm leaf material and the work of the copies is one to one. But the ratio for the Pali manuscripts is one to six. Until further information becomes available, we can keep this ratio for the cost of palm leaves in medieval India. As for the rate of production, a large variation appear in the medieval world between different cultures as well as inside the same culture. In the Indian world, there is no clear evidence on the production rate. However, two pieces of information should be taken into account. In the 18th century, on the basis of its long-term experience, Kalmet counted about one year for copying a Vedam of 1,200 folios. Besides, even when copyists used the same material and lived in the same milieu, as Fonny Nuber explains for the Pali manuscript in Thailand, the rate of copying could vary by four times as much. That is to say, from less than a page a day up to four pages a day. Given that this data are in perfect correspondence with the average ratio of two pages a day, that is 40 lines of text given by Derosh for the Arabic medieval manuscripts, we can keep as a working hypothesis a rate of copy ranging from one folio a day up to three folio a day. Consequently, evidence collected from various sources suggests the following hypothesis for the cost of copying a long manuscript between the 11th and 14th century. Wages of about 1,000 dramas a year for a scribe, a ratio of 1 to 6 for palm leaves and of 5 to 6 for the income, and a production rate of copying ranging from one to three folio a day. Of course, this data are deemed to be only indicative and may greatly vary depending on specific characteristics. For instance, apart from the borrowing of the original manuscript from remote regions, the cost of the copy could rapidly increase with the services of renown scribed and illuminators, as well as with the use of precious material. On the basis of this hypothesis, I will just show you to end how we can reconsider the figures found in the Prabanda. In the case of Ema Chandra's drama, we had a sum of three lakhs to copy a work of 12,000 grandtas and the hiring of 300 scribe. Then it implies the wages of 1,000 drama for each copy, 300 folio, 1, 6 for the material equal 150 drama, and 850 drama as wages would be two dramas a day, which confirm the sum of two drama a day mentioned above. Lastly, as regards the nine commentaries of Habaya Deva, we said that there are 300,000 dramas and 50,000 grandtas. That is about 1,000 folios. If we build on the previous example, that amount of money is sufficient to produce 75 copies, each work worth 4,000 dramas. And counting 600 dramas for 1,000 folio would leave 3,400 drama for the scribe. So in sum, the Prabanda's confirmed the detail provided by color phones, according to which manuscript production commissioned by Jane Merchants on the order of Jane Monks was a very expensive matter until at least the 14th century. And they also provide figures that allow us with the help of other sources to offer hypothesis on the amount of money spent for copying manuscripts during that period. Besides, it appears that the association of laymen and monks with a manuscript production and purchase contributed to reinforce the cohesion and identity of the Jane community in the mixed society of medieval India. At the same time as it contributed to the richness of the Jane bundles, the treasury of which filled everyone with admiration until today. Thank you. Well, as you have heard already, the next speaker, Alexandra Restivo, cannot be with us. And first of all, we wish her a quick recovery. But her paper will nevertheless be read out. It is entitled, Disentingly Poetry from Profit in Jane Monks Literary Works. Please. Thank you, Professor Von Inuga. I will try to read this paper as slowly and clearly as I can since we don't need to worry about the Q&A section here. But if anybody would like to email questions to Sasha, I'm sure she would appreciate them. And if you want her email address, I'd be happy to provide it for you. So this paper looks at the instances in medieval Jane literature that demonstrate how Shwetambara monks attempted to uncouple the production of poetry by court poets from the monetary rewards of the patron. The malleable and complex relationships between kings and poets in the Indian context have been an important subject of scholarly thought. For instance, Phyllis Granov translates and examines certain medieval biographies of poets in order to demonstrate that poets were often imagined as morally superior to their patrons and as possessing a considerable measure of freedom, despite their apparent financial dependence on the patron. David Shulman discusses the explicit hostility of the Tamil Bhakti poets toward the practice of praising a king in order to secure patronage. He shows that the poets eventually resolve the tension between their loyalties to a king and a god by either seeing God through their royal patron or placing the king in the position of a humble devotee. More recently, Larry McCrae and Yigal Brauner have observed that a court poet's eulogy of the king is not always as praiseworthy as one would expect it to be and belies a more complicated relationship between the poet and his royal patron. McCrae and Brauner have argued that in his Vikramanka Devacharita, the 11th century poet Bilhanna, does not in fact extol King Vikramaditya but employs a certain narrative and structural devices to level a measure of criticism at him. McCrae draws our attention to Bilhanna's verses about the critical role of poets in crafting king's reputations. The verses suggest that it is, quote, poetry and poetry alone that allies at the root of our moral evaluation of figures such as Rama and Ravana. We find a similar example in a 13th century court epic called the Vasante Vilasa of the Shwetambara monk poet Balachandra who is patronized by the ministers Vastupala and Tejpala in Gujarat. Balachandra must have been familiar with the works of Bilhanna. As Bilhanna had stayed in the Chowluqya court during the reign of King Karna I who reigned from 1064 to 1093 and composed the Karna Sundari under his patronage. Moreover, Balachandra's fellow court poet Someshwara mentions Bilhanna in his court epics called the Kirti Kaumudi. Balachandra states that if poets did not produce stories about kings, not even scholars would have known the names of Rama and other monarchs. But then he adds, quote, poets delight in king's good conduct, not generous donations. Did the first poet, Valmiki, ever get anything from Rama, moon of the world? The verse suggests that Rama did in fact possess the virtue of righteousness or good conduct and that is the reason why Valmiki extolled him in the Ramayana, not wealth or other material benefits. Thus, Balachandra objects to what McCray argues is the latent message of the Vikramankadeva Charita, the idea that kingly virtue does not exist outside of the poetic imagination and is fashioned and presented to the public for a monetary reward. McCray posits that according to Bilhanna, quote, if only Ravana had had the foresight to employ Valmiki himself, end quote, we would be considering Ravana as the role model and not Rama. Contrary to his interpretation of Bilhanna's epic, Balachandra appears to insist that it is Rama's virtue alone, the propelled Valmiki, to compose an epic or Mahakavya, eulogizing him. In doing so, Balachandra implies that he also has genuine motives in crafting an impeccable image of Vastupala and that he is not doing it simply for material reward. In discussions about the goals of poetry, Sanskrit theorists do not always agree with one another. The 11th century Kashmiri scholar Mamata famously suggests that there are other, sorry, that there are the following goals or prayogenas for the production of poetry. They are fame, wealth, knowledge of the world, removal of evil, immediate and highest happiness, and the counsel of a lover. In composing his Kavyanushasana, Hemachandra heavily relied on Mamata's Kavya Prakashya, among other works such as those of Abhinavagupta. Gary Tubb rightly describes Hemachandra's Kavyanushasana as an amalgamation of the earlier and contemporaneous ideas. Hemachandra did not aim to create a novel conception of aesthetic experience or introduce considerable changes into the discipline of dramaturgy, expounded in Bharata's Natya Syaathra in the early centuries of the common era. This suggests that where Hemachandra chose to deviate from earlier sources must have been a matter of great importance to him. One of the distinctions that we find in Hemachandra's texts pertains specifically to the goals of poetry. Hemachandra disagrees that wealth or dhana should be included in the list of poetic goals, as poetry does not guarantee money, anaykanthikam or vyabhichari. To Hemachandra, joy, ananda, fame, yashas, and counsel of a lover constitute the three goals of poetry. A later Jane author named Vagbhatta, who lived in circa 13th, 14th centuries and also named his own work on poetics, the Kavyanushasana, took Hemachandra's words even further. Vagbhatta states that while others consider pleasure the removal of evil, knowledge of the worldly ways, acquisition of the threefold fruit of dharma, arta, and kama, counsel of a lover and fame to be the causes of poetry, he believes that only fame is its true cause, he writes. But I consider only fame alone to be the cause of poetry because pleasure is indeed easy to get through prosperity and the like. The removal of evil concerns through other means, the knowledge of worldly ways, through Chanakya's arta-shastra and other sciences, the acquisition of the threefold fruit by serving a teacher or God and doing penance, i.e. dharma, by engaging in different types of business, that is wealth or arta, and by talking et cetera with your beloved, i.e. love or kama, and the counsel of a lover may or may not occur. Therefore, the cause of poetry is fame alone. And that comes from the auto commentary. Vagbhate rejects the inclusion of the three ends of man into the poetry goals and states that wealth, as one of them, must be attained through other means, such as work and business. Vagbhate then states that the audience's interests are out of the picture here, as fame pertains only to the poet, while the counsel of a lover or joy are the benefits that the audience receives in the course of watching a drama or listening to a poem. Fame was recognized as a valuable asset in a variety of ways. For instance, for the 12th century, jain monk Ramachandra, fame, not money, was a prerequisite of independence. While independence, as I have argued elsewhere, well, as Sasha has argued elsewhere, appears to be one of the highest values for him. He inserts a final value in all of his six extant dramas that glorifies independence, that is a state of self-reliance. In the Raghuvilasa Nataka, or rather, Rama's adventures, Rama declares that he has obtained glorious freedom or Satyantriya Lakshmi. In the Malika Prakarana, or Malika and Makaranda, he plays on his own name, which incorporates the word Rama, lovely, and the word for the moon Chandra, as a standard simile for something that is white and establishes a link between independence and fame. Joyfully, quote, by the grace of the Lord Jinnah, attaining supreme glorious fame, that is as white as the rays of the lovely moon, or the fame of Ramachandra, and as white as a jasmine petal, may you enjoy long independence. Sorry, may you long enjoy independence. In his Kamudi Mitra Nanda Prakarana, or Kamudi Mitra Nanda, the final verse reads in a similar manner, with the same play on Ramachandra's name and the moon. In this instance, the metaphor is extended. The rays of the moon are said to be cooling, relieving the torment of the heat of the sun. Ramachandra's words help also to relieve suffering, quote, united with your wife and friends, having achieved supreme and glorious fame, that is as white as the rays of the lovely moon, or the deeds of Ramachandra, and as a balm for suffering, may you long enjoy independence. Similarly, the final verses of Ramachandra's Satya Harishchandra Nataka, Nala Vilasa Nataka, and Nirbhaya Bhima Vya Yoga, each end with the injunction, be independent, Satantro Bhava, which he also associates with the attainment of fame, Yashas. Fame, as he suggests, precedes and promises freedom from dependence on others, that Ramachandra establishes a connection between fame and independence, may reflect a nature in which a poet's fate was in the hands of his patron, often the king. And, while the patron's donations may end at any moment, fame will always stay with the poet and protect him even after his death. Ramachandra becomes particularly critical of those who are after the king's money in the hymns of praise ascribed to him. In his Nami Jinnastava, he states, quote, and this is a long quotations, bear with me. He is the poet who makes a resolution, Krtaagraha, to sing your true story. Fie on those who praise only the unreal stories of women, the moon, and kings. People, wanting something, turn to kings whose miserable vow is only to humiliate others. If they turn to you instead, what could they not attain in this world? With their eyes blinded by desire, even for a little wealth, people are reduced to the contemptible state of begging from others. Some are indifferent to the purity of your teachings, while others even harbor hatred of them. Fie on them, they have lost everything. Those who have plunged into the ocean of your true knowledge still beg as if they fall at the king's feet as if pulled by heavenly iron chains, or heavy iron chains, their sighs lifted to the sky. Control of the senses and mind is even better than furthering the faith through wealth. Will this principle of your teaching not astonish even an enemy for a long time? If I have the power to conquer the mind, then what's the use of worrying about the constant misfortunes of a householder? What's the point of other teachings about making money with their talk about actions being the causes of other causes? End quote. This selection of verses tells us something about Ramachandra's views on the relationship between kings and poets. He begins by describing a true poet, not a poet who describes the loveliness of a woman whose beauty is fleeting and deluding, not a poet who sees the nectar Amrita in the moon when it is not there, and not someone who praises the king's non-existent virtues and accomplishments for money. A genuine poet, Ramachandra says, tells the true story. In this case, the story of the Jinnah name Inata. Ramachandra then proceeds to elevate the Jinnah above the king, suggesting that there is no need to ask for anything from the king because he is always bad and disrespectful and because Nemi is the one who could grant every desire. The next verse points to non-Jane court poets who have assumed the despicable roles of supplicants and are ready to adore the king and serve him in any way, even for a little money. Such poets don't recognize the Jane teaching and some of them even hate it. The following verse appears to describe Jane poets who although know about the Jane Dharma, still fawn over a king, humiliate themselves and recognize him as the highest authority. Verse 18 points to the fact that self-discipline attained through the Jane teachings generates more contentment than wealth through which one can spread the Jane faith by building temples and making pious donations. And the final verse repeats the same idea that once one can control their thoughts and emotions, he or she will not be worrying about their wealth or other mundane things. At the end of this hymn of praise, Ramachandra states that his undertaking to compose it is successful because gods don't give people fruit. What gives results is only one's inner attitude. Ramachandra uses the genre of the panagiric to express his thoughts about the poet's position at court and the relation of the poet and patron.  In this position of Rama, sorry, this position of Ramachandra finds confirmation and in his other works. For instance, in none of his plays does he mention a patron, which is not in itself an unusual occurrence, but he does however emphasize his religious affiliation in each play by describing himself as the disciple of Hamachandra. This indicates that his loyalties were largely located in the domain of his monastic lineage. We've also seen his penchant for independence, which is further confirmed in later Prabhunda collections where Ramachandra is described as a rebel who often goes against the crowd. As such, for Ramachandra, the poet, fame, not the king's money, gives freedom and happiness. And for Ramachandra, the monk, the jain dharma, not the king's benevolence, is the best protection. I believe this hymn of praise was indeed authored by Ramachandra because we find similar ideas expressed in his other works. For instance, similar to verse two in his Malika Makaranda, the protagonist Makaranda pronounces an important verse discerning what is real, Vastava, from what is fake. Quote, others can be entertained by a fake show, but I can only be satisfied by things that are real, Vastava. Makaranda is constructing a mandala. He admits that all of these external ritual activities are meant to distract others, but he would need something real to protect himself, and that would be the Namokar Mantra. It is what is real that eventually proves to be effective and useful. The wisdom of Makaranda is not tainted by the fact that he is a thief and a gambler. In fact, we know that thieves and criminals are well-regarded in Jainism. Some of the well-known examples of Rahuneya, a thief, Nala, a gambler, and Arjunamali, a bandit. I would like to end this presentation with one more example of a thief from a story about the addiction to wealth, included in the contemporaneous 12th century Akya Manikosha of Nemi Chandrasuri. While it doesn't expand upon the relationship between poets, kings, and money, it relates what Jains say tells the true story. In this case, the story of the Jinnah Nemi. Ramachandra then proceeds to elevate the Jinnah above the king, suggesting that there is no need to ask for anything from the king because he is always bad and disrespectful, and because Nemi is the one who could grant every desire. The next verse points to non-Jain court poets who have assumed the despicable roles of supplicants and are ready to adore the king and serve him in any way, even for a little money. Such poets don't recognize the Jain teaching, and some of them even hate it. Oh, sorry. Ah, ha, ha, my bad. Sorry, here we go, all right, from eight to nine. While it doesn't expand upon the relationship between the poets, kings, and money, it relates what Jains thought about the role of wealth in people's lives, summarized in the merchant Sagrada Datta's words. There is nothing in this world that people will not tolerate out of greed for money. In the city of Kusuma, of King Damara Simha, there lived a merchant called Sagrada Datta, who was very wealthy and had a son named Gunachanda. One day, Sagrada Datta said to his son, they had gained a lot of wealth with great difficulty, but, and put it in the house, but a fire, friend, spy, king, or thief could take it away. Therefore, they needed to hide it in the ground in some empty burial ground. As such, the father and son hid the money in the ground and made a sign at that place. While doing that, they were spotted by a beggar who was sleeping nearby. He thought to himself that he would later dig out the money and enjoy the pleasures he desired. The father, though, told his son to look around and see if there was anyone in the vicinity. The son noticed the beggar lying on the ground as a dead man. He came to his dad and said that there was something sleeping like a dead man, or someone sleeping like a dead man. The son was not convinced that the man was dead and thought he is sleeping like a dead person, trying to trick us out of the desire to get our money. So he decided to test the man and cut both of his ears. After that, he went back and reported to his dad that the man was indeed dead. His dad still did not believe it and said that there was nothing living beings would not do in this world for money. So he sent the son back to confirm that the man was dead. The son then cut off the tip of his nose. This way, they knew with certainty that the man was really dead and finally went home. Sounds like a self-fulfilling prophecy. The beggar instantly took the money and hid it in a different spot. He then took a little, bought clothes and ornaments, and had fun with the courtesan Anungasena. He arranged a gathering in the best of gardens and gave donations to the poor for which he was praised. Today in the city, a new rich person was giving donations. He has holes for his nose and ears and wears beautiful silken clothes. As Sagara Dutta heard that, he realized that it was indeed the man they had seen in the burial ground. He must have taken my money. Sagara Dutta then decided to report him to the king. The man who set up the gathering today has stolen my money. He has taken everything. My Lord, stop him. The king got angry and his appointed men called the beggar to appear before the king. When he came, he told everything to the king. The king asked the merchant what the beggar took from him and the merchant replied, quote, a jar filled with golden coins, end quote. The same question the king posed to the beggar and he said, he cut my ears and nose. I took the wealth as pay for selling parts of my body. Why should I have to give it back to him? The king then addressed the merchant thus, merchant, if he gave you his ear limbs, you should pay him. Both the merchant and the thief had to go home and the thief continued enjoying his life as he wished. The merchant, however, because of the attachment to his own wealth was reborn in a lower birth after death. Karma always gets you in the end. The clever thief in the story outwits the merchant and is allowed to go on living with the stolen money. The merchant, however, is accused of being addicted to his own wealth and is said to have been reborn in lower births. The tale is one of the many Jane narratives about the consequences of greed and its messages aligned with the positions of the Jane authors discussed above. Desire for money should not lie at the heart of any undertaking. Seeing wealth as the goal of poetry is detrimental for the poets and worrying about wealth too much. As Sagara Dutta did in his story, it is also dangerous. It appears Jane monks such as Ramachandra and Balachandra use their criticism to set themselves apart from other non-Jane poets who engaged in what they suggested was the foul practice of making money from writing poetry. Ramachandra's attempt to elevate himself above the others can be also seen in the image that later Prabanda collections create for him as a rebellious and independent poet who even lost his one eye by going against the crowd to correct two errors and a verse at the court of Siddharaja Jayasimha. Thank you.