Abstract
Indian Board game type Snakes and Ladders with 108 squares corresponding to the number of beads in an ordinary rosary used in the Hindu religion.
 The Game of Knowledge (Jnana Baji). |
In June of 1893 in Transaction magazine of The American Section Theosophical Society, some strange diagram and article was appeared – The Game of Knowledge
THE GAME OF KNOWLEDGE
The board is marked out into 108 little compartments corresponding to the number of beads in an ordinary rosary used in the Hindu religion. The first compartment is assigned to Illusion, an inseparable aspect of the Ineffable which occupies the 108th; and which, if the contents of the 108 compartments were arranged in a circle as in a rosary, would come nearest to it. With Illusion begins evolution; the next stage is rightly marked “Birth’, which invariably leads to Selfishness, Sin, Lower Life, Delusion, Vanity, and the rest shown on the board. This is the general principle observed in filling up the compartments, but at certain points it will appear to be partially abandoned. We have at twelve the World of Elementals and the next stage is marked “Hell”. Now it is not always certain that devotion to the elementals leads to Hell, but the extreme proximity of the one to the other is meant as a caution to those who are addicted to the worship of elementals. There is indeed a very thin partition between the world of elementals and the nether regions, likely to break down at any moment under the smallest pressure of selfishness and cruelty.
There is yet a third way in which the appropriateness of the several names has to be understood. We find 60, the place of Raja Yoga, and 61 that of Dhyana or Laya Yoga. Now it is not at all correct that Raja Yoga leads to Dhyana, for the first is impossible without the second. How do we explain, then, the order of succession apparently implied? There is nothing like succession in this instance, the two are only juxtaposed, and the superiority of Raja over all Yoga is indicated by opening a flight of steps from it direct to 100, the place of Jnana — supreme knowledge. This indeed is the use of the dozen ladders we find interspersed throughout the diagram.
And this leads to an explanation of the presence of an equal number of snakes distributed over the board. The principle is the same, only applied in the reverse order. The compartment where the mouth of a snake opens to receive the sinful wanderer is the last he traverses in that round, for the snake swallows him and throws him out at its tail in whatever compartment that be, whence he has to begin his journey again and pay in this manner the penalty of his sin. If at the tail of a snake there be the mouth of another, the fall will be still lower, for the end of the fall will be at the tail of the last serpent. If, for example, one comes to 30 and falls to 26, he cannot stop to re-begin his climb there, but must go yet further down to 7 and begin from that point upward. The same applies mutatis mutandis to the ladders. If one reaches 36, he finds a ladder ready to raise him to 68, whence again another will lift him to 96.
These particulars explain the principle of the game. Any two or more persons may play it, each having a distinct piece to himself. All the pieces should at first be placed in No. 1. Seven cowries — or seven small dice, each marked with an ace only on one face — should then be taken in the hand by one of the players, and thrown. The number of cowries with faces upward or of the aces turned up on the dice, is the value of the throw, and the player moves his piece so many compartments onward. The players play in this manner by turns. At any one time each player throws but once. If the number scored in a throw brings the piece to a compartment where a ladder or the mouth of a serpent is present, the piece goes up or down as the case may be in manner indicated in the last paragraph, the compartments through which a ladder or a serpent passes not being at all affected by these circumstances but being treated like ordinary compartments. When in this manner the player comes to 100 his difficulty begins. Care should then be taken that the throw scores nothing in excess of what is required; for otherwise the piece will have to retrace its way. For example, a piece is at 102 if the score throws 7 the piece goes on to 108 but back again to 107. It goes again to 108 and wins the game, only if it scores one the next time. The reason for this is obvious. Having reached the stage of Jnana the student is expected to take a correct measure of his strength and strides.
The game thus explained and presented in the accompanying diagram is arranged according to the principles of the Vedanta (Advaita); but almost all systems of religion in India have a similar game marked with names consonant with the tenets of their teaching. These games are not very generally known even here in India; only very old people here and there who have perhaps never heard anything of Bezique or Whist speak of such things, and occasionally show them. I am not able to say whether we find this game mentioned in any ancient book, but at all events I know that it is very, very old; and if only for the very great ingenuity and usefulness of the arrangement, coupled with the simplicity in the rules of play, it deserves to supersede all those indoor games which entail the loss of valuable time and often money. This game, while serving as a pastime, is of very great use in inculcating the leading important principles of Advaita philosophy in the easiest possible manner.
In Lucifer magazine from July 1932 to June 1933. Published monthly by the Theosophical Club. (Lucifer is no profane or satanic title. It is the Latin Lucifer, the Light Bringer, the Morning Star, the name of the pure, pale herald of daylight. Its purpose is to study theosophy as a means of gaining a deeper understanding of life’s purpose and of raising human standards on intellectual, ethical and spiritual lines).
A game of absorbing interest and fun, by which one also learns easily many Sanskrit terms and their mystic meanings. Artistically made and hand-decorated. In cardboard folder. 17 x 10 inches. Price $1.00. Proceeds to be devoted to the Sanskrit Fund of Theosophical University. Send orders direct to:
T & K Mfrs., Theosophical University, Point Loma, California.
Lucifer Magazine, July 1932 to June 1933 by H. Alexander Fussell. Kessinger Publishing, 2003
About Manilal Nabhubhai Dvivedi (Dwivedi) (1858-1898)
Manilal Nabhubhai Dwivedi was a leading philosopher, poet and dramatist of Gujarat in the late nineteenth and early twentieth century. – DAY-TO-DAY WITH GANDHI [SECRETARY’S DIARY] by Mahadev H. Desai
Vol-3 (From October 1920 To January 1924) October 1968 A. K. Bose Indian Press ( P. ) Ltd. Varanasi.
Also from him - The Jivanmukti-viveka: Or, The Path to Liberation in this Life by Mādhava, Manilal Nabhubhai Dvivedi, Bombay Theosophical Fund (translation by Manilal Nabhubhai Dvivedi) Pub. by Tookaram Tatya, F.T.S., for the Theosophical publication fund, 1897 book in Harward University Library.
1892 – Pandit for the American Section of Prof. Manilal N. Dvivedi of Nadiad (Gujarat), India come into the hands of the late Prof. Manilal N. Dvivedi of Nadiad in the Kheda district sometime prior to 1898 when he died.
The Theosophist October 1891 to March 1892 – THE ViCHAR SAGAR OR THE OCEAN OF ENQUIRY. 4 T page 797, Volume VTT. of the Theosophist, appears a review from the pen of Professor Manila! N. Dvivedi of this book, which is an exhaustive treatise of all the main point* of Adwaita Philosophy. Within the compass of about 600 pages, the author has traversed the whole field of philosophy, reviewing many system&, criticizing the defects there-of, and establishing nt every stage the identity of the Universal and the Individual soul. In no other book will be found collated all the conceivable arguments for and against this identity. One of the trite examples to prove the unreality of the world, is the illusion of the snake in a rope. How this illusion is produced in in no other book shown so completely as in tho one under notice. Professor Manilal says, 44 There are many Sanskrit works on the philosophy of the Vedanta, all based on tho Upanishads and the Sutras of Vyasa, as explained by Sankara, which it is difficult for many reasons to go through in any short period of time. The present volume, inasmuch as it embodies in itself all the principal things contained in those works, is really a blessing to those who do not know Sanskrit. Nay, it does more. On certain knotty points, the work displays such lucidity and accuracy of thought, that it is almost difficult to deny that even in classical writers, the like of it is not easy to find.”‘ The Tamil language not containing any similar exhaustive treatise on philosophy, an attempt has been made to translate the work into that language. To enable the public to form an idea of the worth of the book, a brief summary is given below.
Letters from India - According to the Life of Swami Vivekananda
He also visited Nadiad, the native place of the dewan, on his way to Baroda. Te purpose of his visiting Nadiad was twofold. He met there the brothers of the dewan and also the great Gujarati savant Manilal Nabhubhai Dwivedi, a leading literary figure of the age and a reputed scholar of Vedanta, who would later send
a paper or two to be read at the Chicago Parliament of Religions. Neither his orthodoxy nor his health would permit him to cross the oceans.
I have also used existing English translations of Gaurjapâda’s Kârikâs:
1. The Mân(fùkyopanisad with Gaua’apâdas Kârikâs and the Bhâsya of Éarikara, translated into English by Manilal N. Dvivedi (Bombay: Bombay Theosophical Publication Fund, 1909).
Lucifer 1893 – ORIENTAL DEPARTMENT (American Section).
Second Year, No. 13:— We welcome the reappearance of this activity from temporary obscuration.
Prof M. N. Dvivedi abridges some “Tales from the Upanishads,” and gives an interesting description
with chart of the ancient Hindu “Game of Knowledge” — though we cannot quite agree with him that
it should “satisfy the Atmâ.” Extracts are given from Mr. Rhys Davids’ translation of the Mahâ-Parinibbàna Sutra.
There are seven stages of Jnana or the seven Jnana Bhumikas. First, Jnana should be developed through a deep study of Atma Jnana Sastras and association with the wise and the performance of virtuous actions without any expectation of fruits. This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage. The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread – threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state. The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This can be included under the Svapana state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti. The sixth stage is Padartha Bhavana. There is knowledge of Truth. The seventh stage is Turiya, or the state of superconsciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh stage.
108 names of Krishna and Ganesha, Shiva, 108 expressions of homage to Parvati
Interesting parallel between game and divination tool we find in Catalogue of Oriental Manuscripts Library in Tamil Nadu.
4 leaves Canarese letter, side as. A diagram containing 108 small squares, each one numbered: any enquirer is directed to touch, any one of them at his pleasure; and from the number an answer affirmative, or negative to his question is given. - A Catalogue Raisonnée of Oriental Manuscripts in the Library of the (late) College, Fort Saint George, Now in Charge of the Board of Examiners: Now in Charge of the Board of Examiners.
Author: orientalist missionary William Taylor, Government Oriental Manuscripts Library (Tamil Nadu, India), William Taylor, College Library, Fort Saint George Madras printed by H. Smith, at the Fort St. George Gazette Press, 1857
Interesting lot from Sotheby lot 44 – “Indian Gaming Board, with MS. rules in English for playing Jivan Mukti, a game played with counters and dice based on the doctrine of reincarnation, the board being divided into 108 numbered squares of which some are illustrated with paintings indicating stages in the soul’s journey to Vishnu’s heaven, depicted at the top. water-colour on paper, framed and glazed. 28ins. by 22,5 ins. [South India. Madras c 1785]” Catalogue/Sotheby, firm, auctioneers, London, 1958 book in Library of California University
 Rare board widely spread in Russia after publication in book “Chess of Wise-man”. Source unknown, but from one Indian book located in St-Petersburg library of Oriental books.
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This version known in Russian esoteric underground circles from 1978. Sources still not clear. Alexander Zaraev published small book with diagram in 2000. A spoke with him about his board – “To me, this game came from a friend that he draw copy in a library. He was a Orientalist and Sanskritologist and find it somewhere in the ancient manuscripts. In my opinion, in the historic Library of St. Petersburg. Instructions to it was not, something I found in the analogs, and to do something myself”. From Valentin Kuklev (researcher of Soviet and Russian esoteric underground): ”I have information that person who discover this game was Alexander Mikirtumov, and it was in some Moscow library”.
sergeymoskalev 