Jain Journal 1999 04

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520134/1

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ISSN 0021-4043 A QUARTERLY
ON
JAINOLOGY
VOL. XXXIII
No 4 APRIL
1999
॥ जैन भवना JAIN BHAWAN PUBLICATION

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Contents
121
Umāsvāmi/Umāsvāti
Maurice Winternitz
125
Umāsvāti
S.C. Vidyābhūşana
130
Bibliography on Umāsvāti/Umāsvāmī
R. Wiles
160
Pampa-Apogee of Kannada Literature
Hampa Nagarajaiah
166
Ārādhanā-Karnāta-Țikā
Hampa Nagarajaiah
171
Communication Abhidhāna-Rajendra
K.L. Banthia
News on Jainism Around the World
174

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Vol. XXXIII
MAURICE WINTERNITZ*
The Digambara Umāsvāmin, who is called Umāsvāti by the Śvetāmbaras1 and described as a pupil of Ghoşanandi Kṣamāśramaṇa, was, according to tradition, a pupil of Kundakunda. The Digambaras also give him the epithet Gṛdhrapiccha, "Vulture's feather," which Kundakunda had too, and the title "Reciter" (Vacaka-sramana or Vacakācārya). According to the Digambara-Paṭṭāvalīs he lived from about 135 to 219 A.D., whilst the statements of the Svetambaras not only contradict those of the Digambaras, but even contradict one another.2 In any case he is earlier than Siddhasena Divakara, who wrote a commentary on the principal work of Umāsvāti. He is said to have written no less than 500 books, but his most famous work, which he wrote in Pataliputra, is the Tattvärthadhigama-Sutra,3 "the Manual for the Understanding of the True Nature of Things," a Sanskrit manual, which is recognised as an authority by both Śvetāmbaras and Digambaras, and even at the present day is read by all Jainas in private houses and temples. By reading this book once through one is said to acquire just as much religious merit as by fasting for one day. The logic, psychology, cosmography, ontology and ethics of the Jainas,
3.
JAIN JOURNAL
No. 4 April
UMĀSVĀMĪ/UMĀSVĀTI
*
From History of Indian Literature, Vol-II, Calcutta University, 1933. 1. He is said to be called so because his mother was called Umā Vātsi and his father Svāti.
2. Cf. Klatt, Jaina-Onomasticon, p. 4 f.; Peterson, 3 Reports, p. 328 f.; Report IV, p. xvi f.; Jacobi in ZDMG 60, 1906, 288 f.; Vidyabhuṣaṇa, History of Indian Logic, p. 168 ff.; L. Suali, Introductione alla Studio della Filosofina Indiana, Pavia 1913, p. 36 ff.; J.L. Jaini in SBJ II, p. vii; Farquhar, Outline, p. 164 f. Neither are the statements of the Digambaras free from ambiguity. J.H. Woods, The Yoga-System of Patanjali (HOS Vol. 17), p. xix, makes it appear probable that Umāsvāti quotes from the Yoga-Sutra.
Edited with the Commentary, by Vakil Keshavlal Premchand Mody in Bibl. Ind. 1903-1905, together with a few minor works of Umāsväti in the appendices; with a commentary in Hindi, also in Rayacandra-JainaŚāstramālā, Bombay 1906; with Introduction, Translation, Notes and Commentary in English by J.L. Jaini, Arrah 1920, SBJ, Vol. 2; Text of the Sūtras also in Bhandarkar, Report 1883-84, p. 405 ff.; and in DJGK I; translated into German and explained by H. Jacobi in ZDMG 60, 1906, 287 ff., 512 ff.; cf. Peterson, Report II, 78ff., 156 ff.
4.
1999

On the classification of the animals according to Tattvärthadhigama, cf. B.N. Seal in the Appendix to B.K. Sarkar, The Primitive Background of Hindu Sociology, Allahabad 1914, p. 323 ff.

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122
JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999
are treated in these Sūtras and in the Commentary appended by the author himself, in the closest possible agreement with the Canon, more especially with Anga VI and Pūrva II. Even to-day it may still serve as an excellent summary of Jaina dogmatics. It is true that the Commentary, which expresses views that are not in harmony with those of the Digambaras, is not recognised by this sect as the work of Umāsvāmin. It is doubtful, therefore, whether the Digambaras are justified in claiming him as one of their own. He probably belongs to a period at which there was not yet so wide a gulf between the two sects as was the case later. The large number of commentaries which have been written on this work by both Śvetāmbaras and Digambaras, bear witness to its significance and great popularity; these include commentaries by such notable teachers as Siddhasena Divākara, Samantabhadra and Haribhadra. The last-named also wrote a commentary on Srāvakaprajñapti, 5 a systematic treatise of the Jaina religion for lay adherents, in Prākrit. Praśamarati-Prakarana, 6 Treatise on the Joys of Peace of the Soul," is a religious-philosophical work, also possessing literary merit.
Siddhasena Divākara wrote a commentary on the Tattvārthādhigamasutra 7
A commentary, entitled Sarvārthasiddhi was also written by Pujyapāda Devanandin.
In the first half of the 8th cent A.D. the Digambara Samantabhadra wrote a commentary on Umāsvāti's Tattvärthadhigama-sūtra. The introduction to this commentary is entitled Devāgama-stotra or Aptamimāmsāo in which the Jainistic philosophy of Syādvāda is explained.
5. Ed. by B.K. Premchand (Mody), Bombay 1905. 6. Edited in the Appendix to the Edition of Tattvārthādhigama, Bibl. Ind.;
also in Amadavada, Samvat 1960; with Tikā and Avacūri, Bhavnagar, Samvat 1966; edited with commentary and translated into Italian by A. Ballini in GSAI, 25, 1912, 117 ff.; 29, 1918-20, 61 ff. Tattvānusārini Tattvārthaţikā was printed in Ahmedabad. Siddhasena Ganin, who also wrote a Tattvārthaţikā, quotes Siddhasena Diväkara. Cf. Peterson, 3 Reports, Extracts p. 83ff; Hiralal, Catalogue, p. xiiff. Distinct from these two is Siddhasena Sūri, who in 1185 A.D. wrote a commentary on Nemicandra's Pravacanasāroddhāra; Cf. Weber HSS, Verz. II, 3, 850;
Peterson, Report TV, p. cxxxff. 8. Edited in Kolhapur 1904, s. Jacobi in ZDMG 60, 290. 9. Edition in Jaina Grantha Ratnākara and in SJG Vol-1, Bombay 1905; in
SJG 10, Benares 1914, and in DJGK I. on the contents of the work, cf. Vidyābhūşaņa, I.c. p. 184f.

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WINTERNITZ : UMĀSVĀMĪ/UMĀSVĀTI
123 Not far removed from Samantabhadra in point of time is Akalanka, 10 or Akalankadeva, who wrote Tattvārtharājavārttika, 11 a commentary on the Tattvārthādhigama-Sūtra, and Astašati, a commentary on Samantabhadra's Aptamimāmsā. He is also the author of works on logic, Nyāyaviniscaya, Laghīyastraya and Svarūpasambhodhana. 12 A treatise on expiatory rites, Prayascittagrantha (or Prāyaścittavidhi) is also ascribed to him. 13 His views are opposed by Kumārila, the great philosopher of Brahmanical orthodoxy, whilst Vidyānanda Pātrakeśarin 14 and Prabhācandra defend Akalanka against Kumārila. Vidyānanda wrote Astasahasri, 15 a commentary on Aştašati, also Tattvārthaślokavārttika, 16 a commentary on Umāsvāmin's work, Āptaparikṣā and Patraparikṣā, 17 Pramānanirņaya and Pramānaparikṣā. 18 Based upon Akalanka's Nyāyaviniscaya there is a work on logic, the Parikṣāmukha-Sūtra, 19 by Mānikyanandin;20 and Prabhācandra, who calls himself a pupil of Padmanandin (i.e., Kundakunda), wrote a commentary on the last-named work : this commentary is entitled Prameyakamalamārtanda, and is a well-known work on logic. The same author also wrote another work on logic, Nuāyakurudacandrodaya. It has been believed hitherto that this is the same Prabhācandra who was a pupil of Akalanka in the 8th century. According to the epilogue (prasasti) of the first work, however, this work was written in Dhārā in the reign of King Bhoja (1019-1060
.),21 One Prabhācandra wrote commentaries on the 10. Cf. Hiralal, Catalogue, p. xxvi ff. 11. Edited in SJG 4, Benares 1915. 12. Laghiyastraya and Svarūpasambodhana are edited in MDJG No. 1. 13. Edited together with three other treatises on Prayascittas in MDJG No.
18 (Prāyascitta-Samgraha). But it is doubtful whether Akalanka is really
the author of this treatise; S. Hiralal, Catalogue, p. xxvi. 14. Cf. Hiralal, Catalogue, p. xxviii f. 15. Edited in Gāndhināthāranga-Jaina-Granthamālā, Bombay 1915. 16. Edited in Gāndhināthāranga-Jaina-Granthamālā, Bombay 1918. 17. Edited in SJG 1,2, Benares 1913; Aptapariksā also in DJGK I. 18. Edited in SJG 10, 1914. 19. Edited in SJG I, Bombay 1905; also in DJGK I. Cf. S. Ch. Vidyābhūşana,
History of Indian Logic, p. 188 ff. 20. According to a Digambara Pattāvali(Hoernle in Ind. Ant. 20, 1891, p.
352) Mānikyanandin lived in 528 A.D. Cf. also Hiralal, Catalogue, p. xxviii. A later Mānikyanandin was the teacher of Meghacandra, who died
in 1163 A.D., S. Lewis Rice, Epigraphia Carnatica, Vol. XII, p. 134. 21. Thus according to A. Venkatasubbiah in JBRAS, N.S., 3, 1927, p. 144 ff.
But according to K.B. Pathak in OC IX, London 1892, 1, 213 (s. above, p. 478 and note 4) Jinasena mentions Akalanka in the Adi-Purāna (838 A.D.) and speaks of Prabhācandra as the author of Candrodaya. In the

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124
JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Tattvārthādhigama-Sūtra by Umāsvāmin, the Samayasāra by Kundakunda, Pūjyapāda's Samadhisataka and on Samantabhadra's Ratnakaranda and Swayambhū-Stotra.22
The Digambaras of the present day have, in addition, a "secondary Canon", which might perhaps be more correctly termed a “substitute Canon", and which they also describe as “the four Vedas." This “Canon" consists of a number of important texts of later times, which are classified into four groups : (1) Prathamānuyoga, legendary wor which belong the "Purānas” (Padma-, Harivassa-, Trişaşțilaksaņa-, Maha- and Uttara-Purāna); (2) Karanānuyoga, cosmological works : Sürya-Prajñapti, Candra-Prajñapti and Jayadhavalā; (3) Drawyānuyoga, philosophical works of Kundakunda, Umāsvāti's TattvarthādhigamaSūtra with the commentaries and Samantabhadra's Aptamināmsā with the commentaries; (4) Caraṇānuyoga, ritual works: Vațţakera's Mülācāra and Trivarnācāra and Samantabhadra's RatnakarandaŚrāvakācāra.
introduction to Nyāyakumuda-Candrodaya, Prabhācandra says that he is the pupil of Akalanka and that he also wrote Prameyakamalamārtanda. According to this, Prabhācandra would have to have lived at the end of the 8th or beginning of the 9th century. As the works themselves are not
accessible to me, I am not in a position to settle the question. 22. Neither can I decide to which Prabhācandra these commentaries should
be ascribed, or the short treatise Arhatpravacana, printed in MDJG Nr. 21, p. 114. ff. Jaina authors named Prabhācandra lived in the 12th, 13th and 16th centuries too. Cf. Hiralal, Catalogue, pp. xxviii, 625 f., 629, 648, 671, 702, 704, 714. See above, p. 478 note 4.

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UMĀSVĀTI (1-85 A.D.)
S.C. VIDYABHUṢANA*
The Tattvärthādhigama-sūtra
Jaina philosophy recognises seven categories, viz. (1) the soul (Jiva), (2) the soul-less (Ajiva), (3) action (Asrava), (4) bondage (Bandha), (5) restraint (Samvara), (6) destruction of the consequences of action (Nirjarā), and (7) release or salvation (Mokṣa). According to the Tattvārthadhigama-sūtra1 which with a Bhāṣya or commentary was composed by one Umāsvāti, these categories can be comprehended only by Pramāṇa, the means of valid knowledge and by Naya, the method of comprehending things from particular standpoints.
Umäsväti's life
Umāsvāti is better known as Väcaka-sramana: he was also called Nagaravācaka, this title being probably a reference to his Śākhā (spiritual genealogy). The Hindu philosopher Madhavācārya calls him Umāsvāti-vācakācārya.2 He lived for 84 years, 8 months, and 6 days and ascended heaven in Samvat 142, i.e. in 85 A.D. In the Tattvärthadhigama-sutra Umāsvāti gives the following account3 of
* From History of Indian Logic, Calcutta, 1920.
1. There are commentaries on the Tattvārthadhigama-sūtra by Pujyapāda Svämin called Sarvārtha-siddhi, by Akalankadeva called Tattvärthavārtikālankara, etc., which will be mentioned later.
3
2. Vide Sarvadarsana-samgraha, chapter on Jaina darsana. nyagrodhika-prasutena viharata puravare kusumaṇāmni/ kaubhiṣaṇinā svāti-tanayena vātsi-sutenārvyam//3// arhad vacanam samyag guru-kramenāgatam samupadharya / duḥkhartam ca durāgama-vihata-matim lokam avalokya //4// idam uccair nagara-vācakena sattvānukampayā dṛgbham/ tattvärthadhigamakhyam spaṣṭam umāsvātinā sāstram //5// (Tattvärthadhigama-sutra, chap. X, p. 233, edited by Mody Keshavlal Premchand in the Bibliotheca Indica series, Calcutta).
A similar account is found in the commentary on the Tattvärthadhigamasutra by Siddhasenagani. This account is mentioned by Peterson in his 4th Report on Sanskrit Manuscripts, p. xvi.
For further particulars about Umāsväti see Peterson's 4th Report on Sanskrit Manuscripts, p. xvi, where he observes that in the Digambara Paṭṭāvali published by Dr. Hoernle in the Indian Antiquary, XX, p. 341,

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JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 himself :- He was born in a village called Nyagrodhikā, but he wrote the Tattvärthadhigama-sūtra in Patliputra or Kusumapura (modern Patna). He belonged to the Kaubhiṣaṇin-gotra. His father was Svāti and he was consequently sometimes called Svātitanaya. He was also known as Vātsi-suta, because his mother was Uma of the Vatsagotra. In the Tirthakalpa of Jinaprabha-sūri, it is stated that Umāsvāti was the author of 500 Sanskrit prakaranas (treatises). He is said to have belonged to the Svetambara sect, though it is probable that the distinction between that sect and the Digambaras had not in his time come into existence.
1. UMĀSVĀTI'S DOCTRINE OF PRAMĀŅA (RIGHT KNOWLEDGE)
126
Parokṣa, indirect knowledge, and Pratyakṣa, direct knowledge
In the Tattvarthādhigama-sūtra, Pramāņa fluctuates between the meanings of valid knowledge and the means of valid knowledge. In its former sense Pramāņa, according to this Sūtra, is of two kinds : (1) Parokṣa, indirect knowledge, which is acquired by the soul through external agencies such as the organs of sense, and (2) Pratyakṣa, direct knowledge, which is acquired by the soul without the intervention of external agencies. Parokṣa, indirect knowledge, includes mati1 and
Umāsvāmin (probably the same as Umāsvāti) is included as the sixth Digambara Suri of the Sarasvati-gaccha, between Kundakunda and Lohācārya II. According to Dr. Hoernle (vide "Two Paṭṭāvalīs of the Sarasvatigaccha" by Dr. Hoernle in the Indian Antiquary, Vol. XX, October 1891, p. 351) the date of Umāsvamin's accession is 44 A.D., and he lived for 84 years, 8 months and 6 days. Dr. Hoernle adds, the Kāṣṭāsaṁgha arose in the time of Umāsvämin.
Umāsvāti's Tattvārthādhiguma-sūtra with his bhāṣya, together with Pūjāprakaraṇa, Jambudvipa-samāsa and Prasamarati, has been published by the Asiatic Society of Bengal, Calcutta, in one volume, which ends thus: kṛtiḥ sitāmbarācāryasya mahākaver umāsvāti-vācakasya iti. (Jambudvipa-samāsa, p. 38, published as Appendix C to the Tattvārthādhigama-sūtra in the Bibliotheca Indica series).
The Tattvärthadhigama-sutra has been translated into English by Mr. J.L. Jaini of Indore.
4. Mati is knowledge of existing things acquired through the senses and the mind.
Śruta is knowledge of things (past, present and future) acquired through reasoning and study.
Avadhi is knowledge of things beyond the range of our perception. Manaḥparyaya is knowledge derived from reading the thoughts of others. Kevala is unobstructed, unconditional and absolute knowledge.

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śruta, for these are acquired by the soul through the medium of the senses and the mind. Knowledge which is attained by Yoga (concentration) in its three stages of avadhi, manahparyāya and kevala-is a species of Pratyaksa, direct knowledge, because it is acquired by the soul not through the medium of the senses.
Umāsvāti contends that inference (Anumāna), comparison (Upamāna), verbal testimony or reliable authority (Agama), presumption (Arthāpatti), probability (Sambhava), and non-existence (Abhāva), are not separate sources of valid knowledge : he includes them under Paroksa (indirect knowledge). According to his theory the majority of them are the result of the contact of the senses with the objects which they apprehend; and some of them are not sources of valid knowledge at all.
It is interesting to note that according to Umāsvāti and the earlier Jaina philosophers all sense-perceptions (visual perception, auditory perception, etc.) are indirect apprehensions, in as much as the soul acquires them not of itself but through the medium of the senses. The words Paroksa and Pratyakşa are thus used by these authors in senses quite opposite to those which they bear in Brāhmanic logic and in the later Jaina Logic.6
2. UMĀSVĀTI'S EXPLANATION OF NAYA
(THE MOOD OF STATEMENTS) Naya, the method of description or mood of statements.
5. In the bhāsya on aphorism 12, of Chapter 1 of the Tattvārthādhigama
sūtra. Umāsvāti observes : anumāno'pamānāgamartha-patti-sambhavā-bhāvān api ca pramānāniti kecin manyante tat katham etad iti atro'cyate-sarvānyetāni mati-śrutayor antarbhūtāni indriyārtha-sannikarşa-nimittatvät.
(Tattvārthādhigama-sūtra, p. 15). In his bhāsya on 1-6 of the Tattvārthādhigama-sūtra, Umāsvāti observes: caturvidham ityeke. (Tattvārthādhigama-sūtra, p. 9). In his bhāsya on 1-35 he mentions the four Pramāṇas thus : yathā vā pratyaksā'numāno'pamānā-pta-vacanaiḥ pramānair eko'rthaḥ pramiyate sva-visaya-niyaman na ca tā vipratipattayo bhavanti tadvan nayavādā iti.
(Tattvārthādhigama-sütra, p. 35). These four kinds of Pramana seem to refer to those in the Nyāya-Sūtra of the Hindu logician Aksapāda. But the same four kinds are also referred to as sub-divisions of Hetu in the Sthānanga Sutra of the Jainas, p. 309, published by Dhanapat Singh and printed in Calcutta. Here Paroksa stands for samvyavahārika pratyaksa while Pratyaksa for pāramarthika pratyaksa (vide Pramāņa-naya-tattvālokālankāra, chapter II).

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In the Tattvārthādhigama-sūtra, Naya? is described as the method by which things are comprehended from particular standpoints. It is of five kinds : (1) Naigama, the non-distinguished or non-analytical, (2) Samgraha, the collective, (3) Vyavahāra, the practical, (4) Rju-sūtra, the straight or immediate, (5) Sabda, the verbal or nominal.
Naigama
Naigama, the non-analytical, is the method by which an object is regarded as possessing both general and specific properties, no distinction being made between them. For instance, when you use the word "bamboo", you are indicating a number of properties some of which are peculiar to the bamboo, while others are possessed by it in common with other trees. You do not distinguish between these two classes of properties.
Samgraha
Samgraha, the collective, is the method which takes into consideration generic properties only, ignoring particular properties.
Vayavahāra
Vyavahāra, the practical, is the method which takes into consideration the particular only. The general without the particular is a non-entity. If you ask a person to bring you a plant, he must bring you a particular plant, he cannot bring plant in general.
Rju-sūtra
Rjū-sūtra, the straight or immediate, is the method which considers a thing as it exists at the moment, without any reference to its past or its future. It is vain to ponder over a thing as it was in the past or as it will be in the future. All practical purposes are served by considering the thing itself as it exists at the present moment. For instance, a man who in a previous birth was my son is now born as a prince, but he is of no practical use to me now. The method of Rju-sūtra recognises the entity itself (bhāva), but does not consider its name (nama) or image (sthāpanā), or the causes which constituted it (dravya). The fact that a cowherd is called Indra does not make him lord of the heavens. An image of a king cannot perform the functions of the king. The causes, which exist in me now and will necessitate my being born hereafter with a different body, cannot enable me to enjoy that body now. 7. naigama-samgraha-vyavahārarju-sūtra-sabdā nayah/ /
(Tattvārthādhigama-sūtra, p. 32).

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Śabda
Sabda,& the verbal, is the method of correct nomenclature. It is of three kinds, viz. Sāmprata, the suitable, Samabhirūdha, the subtle, and Evam-bhūta, the such-like. In Sanskrit a jar is called ghata, kumbha or kalasa, and these are synonymous terms. Samprata consists in using a word in its conventional sense, even if that sense is not justified by its derivation. For example the word "Satru”, according to its derivation, means "destroyer”, but its conventional meaning is “enemy". Samabhirūdha consists in making nice distinctions between synonyms, selecting in each case the word which on etymological grounds is the most appropriate. Evam-bhūta consists in applying to things such names only as their actual condition justifies. Thus a man should not be called Sakra (strong), unless he actually possesses the Sakti (strength) which the name implies.
8. Umāsvāti in his bhāsya on 1.35 observes :
yathārthābhidhānam sabdah nāmādişu prasiddha-pūrvāc chabdād arthe pratyayah sâmprataḥ satsu arthesu asamkramah samabhirudhah vyañjanärthayor evam bhūta iti
(Tattvārthādhigama-sūtra, p. 32).

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WORKS
1
2
3
4
5
UMĀSVĀTI/UMĀSVĀMĪ, ca. 135-ca. 219 CE.1
R. WILES
Bibliography
on
2
Tattvärthasutra (TattvāSū.) Prasamaratiprakarana (PraRaPra.) Śrāvakācāra Jambudvipasamāsa
Pūjāprakaraṇa-Pūjāvidhiprakarana
1 Tattvārthasūtra (TattvārSu.)
PUBLISHED COMMENTARIES
1 Bhāṣya on the work, the foremost cty, the Svetāmbara version follows this recension and the Svetambara position is that this is a svopajña bhāṣya. 2142 granthas (JRK 155a). Kapadia thinks it is the work of the author and that it predates the Sarvärthasiddhi (TattvārSū. 1926-30: 1,47).
Printed TattvaSu. 1902-1905; 1924bc; 1926; 1926-30; 1945. Translations into Gujarati, see Gujarati translations below (1937, 1947)
Samantabhadra, Digambara, first half of 8th cent. (Winternitz 1933:2, 580) Gandhahasti mahābhāṣya no longer extant (NCC 8, 79b; TattvaSū. 1944a, Preface 4).
The introduction (115 verses) however is available and is called Devāgama-stotra or Aptamimamsā it explains Syādvāda and was known to Kumārila and Vacaspatimiśra. On the contents see Vidyabhūṣaṇa History of Indian logic, p. 184 f. (Winternitz 1933:2, 581 nl; NCC 8, 80a). Velankar however suggests references to this cty are mistaken and refer to Samantabhadra's bhāṣya on the Karma and Kaṣāya prabhṛtas. However he goes on to cite Laghusamantabhadra and Hastimalla who refer to this cty: Laghusamantabhadra in his cty on the Aṣṭasahasri states that Samantabhadra composed the Gandhahastimahābhāṣya on Umāsväti's TattvaSu.; Hastimalla in his Vikrantakaurava nāṭaka
1. Date from Digambara Pattavali (TattvaSū. 1944a. Preface, p.3). He is also known as Vacaka or Nagara Vacaka (JRK 155b).

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WILES: UMĀSVĀMĪ/UMĀSVĀTI, ca. 135-ca. 219 CE.
131
(JRK 155b). Pt. Sukhlal however has dismissed all these as misunderstandings and considers that the work meant is the cty of Siddhasena Ganin. A major source for information is a work by Pt. Jugalkishore entitled Svāmisamantabhadra (no publication details cited) (TattväSū. 1974a, Introduction, p. 114).
2.
2.1
Akalanka, Aṣṭasati (-Aṣṭasati-bhāṣya, Aptamiṇāmsālankṛti) cty. on Aptamimāmsā Printed Aptamimämsa. 1905; 1914.
2.1.1
2.3
2.1.1.1 Laghu
1905
Vidyananda, Aṣṭasahasri, cty on Aṣṭasati, Printed Aptamimāmsā. 1905; 1914.
1914
1915 *[Edited in Gāndhīnāthāranga-Jainagranthamālā. Bombay, 1915]. [Winternitz 1933:2, 581 n9]
(-Viṣamapadatātparya) (JRK 179).
2.1.1.2 Aṣṭasahasrimangalācaraṇavṛtti, cty on the mangalācarana verse only of Aṣṭasahasri (JRK 179b).
2.2 Nyāyaviśārada Yaśovijayagani, pupil of Nayavijayagani of the Tapā Gaccha, Aṣṭasahasrīvivaranam (JRK 179a). Vasunandin, Tikā (JRK 179a).
Editions of Aptamīmāmsā2
1990
Samantabhadra

Aṣṭasahasriṭikā
*[Edited with Aṣṭasati and Aṣṭahasri in SJG vol. 1, Bombay 1905.] [Winternitz 1933:2, 581 nl; JRK 178a] *[Edited in Sanatana Jaina Granthamālā; 10, Benares 1914.] [Winternitz 1933:2, 581 nl; JRK 178a] *Devāgama, aparanāma Apta-mimāmsā/ Samantabhadrācāryavarya-viracita; anuvadaka Jugalakiśora Mukhtāra; nirdeśana sahayogi Premalatā evam Kumāri Rūpalatā. 1. samskaraṇa. Sonāgira, Datiyā, Ma[dhya]. Pra[deśa].: Bharatavarṣiya Anekānta Vidvat Pariṣad, 1989-90 [ie. 1990]. 16, 53, 119 p.; 19 cm. (Hiraka Jayanti Prakāśanamālā; 46). [DK 4899. DK listing 1988-96, item 995].
Winternitz lists two editions but does not supply dates (1) *[edited in Jaina Grantha Ratnakara] (Winternitz 1933:2, 581 nl) and (2) an edition in the DJGK; I [Winternitz 1933:2, 581 nl).

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 3. Pūjyapāda=Devanandin3 (Digambara), Sarvārthasiddhic. AD 550,
6000 granthas (JRK 155b) or 5500 verses (NCC 8, 78b). He refers to "catustayam Samantabhadrasya" (TattvaSū. 1944a Preface, 4). The oldest Digambara writer, his cty is the basis for all later Digambara ctys (TattvāSū. 1944a Introduction, 65). Printed TattvārSu. 1904a; 1917; 1971. 3.1 Prabhācandra, pupil of Padmanandin, Vsttipada
(JRK 157a). Translation. English. 1960 *Reality : English translation of Shri Pujyapada's
Sarvarthasiddhi/ by S. Alppandai). Jain (1905-76). Calcutta : Vira Sasana Sangha, 1960. viii, 300 p.
[Univ. of California library catalogue) Reprint 1992. 1992 *Reality : English translation of Shri Pujyapada's
Sarvarthasiddhi/ by S. A{ppandai). Jain Madras: Jwalamalini Trust, 1992. viii, 300 p.; 22 cm. (Reprint of 1960)
[RW
4 Akalanka, 4 fl. 720-80, Tattvārtharājavār(t)tika or
Rajavarttikālańkāra (NCC 8, 78a). Granthas 16,000 (JRK 156a). The cty abounds in quotations from Buddhist works, especially from the works of Dinnāga (TattvaSū. 1944a, Preface 5), the editor of the 1953-57 edition was a specialist in Buddhist texts.
5
Printed : Tattvāsū. 1913; 1924-29; 1949b; 1953-57; 1982-;1993c. Hindi summary : TattvāSū. 1953-57. 4.1 Padmanābha. Rājavārtikațippaña (JRK 156a). Vidyananda,5 fl. 775-840, Tattvārthaślokavārtika. Verse, uses the Sarvārthasiddhi and Tattvārtharajavārtika. 18,000 granthas (JRK 156a). Printed Tattvāsū. 1918; 1949c.
3. Some notes on him TattvaSū. 1944a p. xl-xlvi. See Jaina sāhitya
samsodhaka, part 1 p. 83 for other works by him (TattvāŞū. 1974,
Introduction, p. 65). 4. For information on his works, which are particularly important for the
study of Jain logic, see the introduction to Nyāyakumudacandra (TattvāŞū.
1974. Introduction, p. 66 nl). 5. For information on his works see the introduction to this cty and
Aştasahasri (TattvāSū. 1974, Introduction, p. 66 nl).

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133
Siddhasena (Gaṇin), pupil of Bhāsvāmin, and grand-pupil of Simhasūra, Tattvārthaṭikā, which quotes Siddhasena Divākara. Cf. Peterson 3 Reports, Extracts, p. 83 ff; Hiralal Catalogue, p. xii. ff. [Winternitz 1933:2, 580nl; 'Vṛtti' NCC: 8, 80a].
6
7
Composed near Ujjain [H.R. Kapadia, TattvārSu. 1926-30: 2, Introduction, 49-64]. It quotes Siddhiviniscaya and Sṛṣṭiparikṣā (JRK 155a).
Pt. Sukhlal has shown that it is likely this author has been referred to as Gandhahastin, author of a non-extant cty on Acar. and this one on TattvaSū. This cty is 18,000 slokas in extent. He probably flourished between the 7th and the 9th centuries A.V. since he mentions the Buddhist Dharmakirti (7th cent.) (TattvaSū. 1974a Introduction, p. 52-60).
Printed 1926-30; 1945.
Haribhadra and Yasobhara and Yaśobhadra, Laghuvṛtti "begun by Haribhadra and completed by Yasobhadra, his pupil, [11,000 granthas]. This is quoted by Siddhasena, commentator of Pravacanasaroddhāra and is called the Mūlaṭikā” (JRK 155b). Pt. Sukhlal in one place follows Muni Jambūvijaya in maintaing that Haribhadra has followed Siddhasena's cty (TattvāSū. 1974a, Introduction, p. 60-61) and later suggests that the cty has been constructed out of disparate fragments of commentary (TattvāSū. 1974a, Introduction, 106-107).
Printed TattvāSū. 1936.
8 Cirantana Muni, an anonymous Švetāmbara monk, he flourished sometime after the 14th cent. A.V. since he cites (cty on 5.31) Malliṣena's Syādvādamañjarī (TattvāSū. 1974a, Introduction, p. 62).
Printed TattväSü. 1924a.
9 Bhāskaranandin, disciple of Jinacandra Bhaṭṭāraka (NCC 8, 79a; colophon to each chapter), Sukhabodha.
"[This cty] abounds in quotations from the Rājavārtika of Akalanka and will surely be a useful aid in understanding the full import of the writings of that great scholar Bhaskaranandin may have flourished in the latter part of the 13th or the beginning of the 14th century." (H.R. Rangaswamy Iyengar, p. 5 Preface TattvāSū. 1944a).6
Printed TattväSū. 1944a.

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 10 Srutasāgara, a scholar of the 16th cent. pupil of Vidyānandin,
Tattvārthadipikā, tīkā 8,000 granthas (JRK 156a-b; TattvāSū. 1974a Introduction, p. 66). He completed his cty on Asādhara's Mahābhiseka in (samvat] 1582, he also wrote a ţikā on Satpähuda and Yasastilaka (Nathuram Premi, quoted in TattvāSū. 1974a Introduction, p. 113). Printed 1949b (NCC 8, 78b; Tattvāsū. 1974a, Author's Foreword
p. 8). 11 Bālacandra (Deva) (Digambara), (Tattva)-Ratnapradīpikā (JRK
156b), Kannada cty. (H.R. Kapadia, Tattvāsū. 1926-30:2, Introduction, 45). Printed with Kannada translation of mūla (see Kannada translation 1955 below; BIP 1, 50).
PARTIAL COMMENTARIES 12 Yaśovijaya (1624-88) only an incomplete part pertaining to chapter
1 is available (Tattvāsū. 1974a, Introduction, p. 62-63). Printed. Tattvāsū. 1924b. 1955.
13 Devagupta's clarification of Umāsvāti's (Sambandha-)kārikas on
the sūtra (Schubring 1935 8196a). Without knowing his preceptor it is not possible to identify him clearly (Tattvāsū. 1974a Introduction, p. 61).
Printed : TattvāSū. 1926-30. 14 Lāvanyavijaya or Vijayalāvanya Sūri, Tattvārtha-trisütrīprakāśikā,
"a detailed explanation of the three aphorisms utpādavyaya etc. of the chapter five (5.29-31), the bhāsya on these and Siddhasena's commentary on the bhāsya” (Pt. Sukhlal, Tattvāsū. 1974a, Author's Foreword, p. 8). Printed : TattvāSū. 1945. "From the colophon at the end of each chapter of the work, it is clear that [Bhāskaranandin) was a pupil of one Jinachandra Bhattāraka. Since there are several Jain Achāryas of that name, nothing definite can be said as to whose pupil he was. But this much can be said with certainty that the teacher of Bhāskaranandin was the same Jinachandra Bhattāraka as is referred to in the Sravanabelgola Inscription No. 69 (source?) and was the pupil of Sarvasādhumini and not of Chandinandi Muni mentioned in the Sānti Purana of the Kannada poet, Ponna." (H.R. Rangaswamy Iyengar, p. 5 Preface TattvaSü. 1944a). Further details in the Sanskrit introduction (TattvaSū. 1944a, xlvi-xlviii).

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WILES: UMĀSVĀMĪ/UMĀSVĀTI, ca. 135-ca. 219 CE.
UNPUBLISHED COMMENTARIES'
15 Abhayanandi Sūri, Tatparya Tattvārthaṭikā, [TattvāSū. 1920, xviii]
16 Bhāvasena, Tattvarthaslokavārttika (NCC 8, 78b).
17 Brahmadeva, Tattvadīpikā (NCC 8, 78b).
18 Cuḍāmani (Kannada), 96,000 granthas, mentioned by Akalanka in his Kamāṭakaśabdānuśāsana (JRK 157a).
19 Devasena (NCC 8, 78b).
20 Devīdāsa, ṭīkā (JRK 156b).
21 Diväkarabhaṭṭa/Divākarabhaṭṭāraka Laghuvṛtti (JRK 156b; NCC 8, 78b).
22 Divakaranandi (Digambara, pupil of Candrakirti), Kannada cty. [H.R. Kapadia, TattvāSū. 1926-30; 2, Introduction, 45]
23 Dharmabhūṣaṇa, Nyāyadīpikā (NCC 8, 78b).
24 Jayanta Pandita, Balabodha ṭīkā (JRK 156b, NCC 8, 78b cites BORI 1425 or 1886-92).
extant.
25 Kamalakirti, ṭikā (JRK 156b).
26 Kanakakirti (Digambara) Skt. cty. [H.R. Kapadia, TattvāSū. 192630: 2, Introduction, 45; JRK 157a). Styled Bālāvabodha (NCC 8, 78b, citing BORI 1077 or 1891-95).
27 Lakṣmideva, ṭīkā (JRK 156b).
28 Maghanandin, vṛtti (JRK 156b).
29 Malayagiri, țikā, referred to by Malayagiri in his cty on Prajñāpanasūtra,8 (Pannav. 1918-19, p. 298) (JRK 155b), not
135
30 Nāgacandra Muni, Tattvānuśāsana (NCC 8, 78b).
31 Nidhiratnākara (JRK 156b).

7. TattvāSū. 1920 lists 31 ctys (p. xviii-xix) however the details are sketchy and I have not been able to confirm a number of them in other sources. 8. तच्चाप्राप्तकारित्वं तत्त्वार्थटीकादौ सविस्तरेण प्रसाधितमिति ततोऽवधारणीयम (Pada 15, p. 298) cited TattvaSu. 1974 p. 62.

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JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 32. Padmakirti (Digambara) Skt. cty. [H.R. Kapadia, TattvāSū. 192630: 2, Introduction, 45; JRK 157a].
33. Prabhācandra, pupil of Dharmacandra, Ratnaprabhākara or Tattvärthaṭippana, 2400 granthas (JRK 156a; Winternitz 1933:2, 582; NCC 8, 79a). Digambara, Skt cty. [H.R. Kapadia, TattvāSū. 1926-30:2, Introduction, 45].
34 Rajendramauli (Digambara) Skt. cty. [H.R. Kapadia, TattvāSū. 1926-30:2, Introduction, 45; JRK 157a].
35 Ratnasimha, tippana (JRK 157a). Described by Pt. Jugalkishore in Anekanta (3.1 (1939), dated to around 16th cent., the cty exists in a MS of eight leaves (TattvaSu. 1974a, Introduction, p. 108109). Used for the critical edition of the text supplied in TattvāSū. 1952, 1974a (TattvaSū. 1974a, Abbreviations before text edition).
36 Ravinandin, Sukhabodhini ṭikā 5000 granthas (JRK 156b). 37 Sakalakirti, dipikā in verse (NCC 8, 79b).
38 Siddharși, vṛtti (NCC 8, 80a).
Siddhasena Divākara, Tattvānusāriņi Tattvārthaṭikā. [Winternitz 1933:2, 580 nl]. However Pt. Sukhlal has shown that this cty is in fact the one by Siddhasena, pupil of Bhāsvāmin (TattvāSū. 1974a, Introduction, p. 56).
39 Śivakoți, pupil of Samantabhadra, cty, no longer extant but cited in Śravanabelgola inscription no. 105 (H.R. Kapadia, TattvāSū. 1926-30: 2, Introduction, 46; JRK 157a). The only Digambara commentator known before Devanandin (TattvāSū. 1974a, Introduction, p. 65).
40 Ślokavārtikaṭippani (JRK 156b).
41 Subhacandra, ṭīkā (JRK 156b).
42 Vibudhasena, țikā, 3250 granthas, (JRK 156b).
43 Viranandin (NCC 8, 79b).
44 Vaśobhadra, vṛtti (NCC 8, 79a).
45 Yasovijaya Gaņi (Śvetāmbara, not the same as the famous one) Tabba in Gujarāti, perhaps the first to write one. [H.R. Kapadia, Tattvāsū. 1926-30:2, Introduction, 45]. Seemingly the same as the incomplete tīkā by Yasovijaya Upadhyāya (JRK 155b).

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WILES: UMĀSVĀMĪ/UMĀSVĀTI, ca. 135-ca. 219 CE.
Pt. Sukhlal dates him to 17-18th centuries based on his language and style, and says no other works by him have been identified. It is notable that he has used the Digambara form of the text but given Śvetāmbara explanations. This is the only cty in Old-Gujarātī yet found. (TattvāSū. 1974a, Introduction, p. 63-65).
46 Yogindradeva, Tattvaprakāśikā ṭīkā (JRK 156b).
47 Yogadeva, (Digambara), Sukhabodha/-bodhika, 3000 granthas. (JRK 156a; NCC 8, 79a).
COMMENTARIES (WRITTEN AFTER 1800)
48 Jain, G.R. 1975 *Cosmology old & new being a modern commentary on the fifth chapter of Tattvarthadhigama Sutra/by G.R. Jain. 1st ed. [i.e. New ed.]. New Delhi: Bharatiya Jnanpith Publication, 1975. 16, x, 203 p., [1] leaf of plates; ill.;*23 cm. (Jnanapitha Murtidevi granthamala: English series; 5) [Univ. of California library catalogue]
"Published on the occassion of the celebration of the 2500th Nirvana of Bhagavan Mahavira."
49 Jayacandra Sitarama Sravan. Prakāsini (Marathi). See TattvāSū. 1905a.
50 Sadāsukha Kaślivāl, Hindi Arthaprakāśikā (TattvāSū. 1916).
51 Sanghavi, Sukhlalji. See TattvaSū. 1974a.
52 Vijayadarśana Sūri. See TattvaSu. 1955.
Editions :9
1883-84 *[Text of the sutras alone in Bhandarkar, Report 188384 p. 405ff.] [Winternitz 1933:2, 578 n3].
1896
137
1897a
*[Edited with Hindi cty by Sadasukla. Bombay 1896]. [BIP 1, 48].
*[Edited by Nathuram Lamachu. Lucknow, 1897]. [BIP 1, 48]
*[Edited Moradabad, 1897]. [BIP 1, 48]
1897b
1900 *[Edited Lahore, 1900]. [BIP 1, 48]
9. *[Text of the sutras]. DJGK I (Winternitz 1933:2, 578 n3), no further details yet traced.

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 1901 *[Edited in Jainanityapātha, Bombay, 1901). (BIP 1, 48] 1902 *Caüsarana tathā Āūrapaccakkhāņa Payannānum.
Ahmadabad, 1902. (Guérinot 1909 g 1027) "Texte des deux premiers prakīrņakas, avec une glose verbale en sanskrit, une traduction en guzerati et un commentaire également en guzerati. / A la suite, le Gunasthānakramāroha de Ratnasekhara et le Tattvārthasūtra
d'Umāsvāti." 1902-05 *Tattvārthādhigama-sūtram : Arhad-vacanaikadeśasya
samgraham : Samskrta-bhāsya-sahitam/Srimadumāsvātinā racitam; Premacandra-tanujena Keśavalālena parisodhitam. Calcutta : Baptist Mission Press, 1959 (1902-05]. [I], 3, 233, 79 p.; 23 cm. (Bibliotheca Indica Work no. 159. N.S. Nos. 1044, 1079, 118. Part I. (CLIO 4, 2736)
Edited by K.P. Mody (Zydenbos, TattvārSū. partial translation. 1981, 1). Edited with the cty (ie. auto-cty?) by Vakil Keshavlal Premchand Mody in Bibl. Ind. 1903-05, with a few minor works of Umāsvāti in appendices. (Winternitz 1933:2, 578 n3]. Umāsvāti's Jambūdvipasamāsa is one of the appendices (Schubring 1935 9200). "The Bibliotheca Indica edition of the text was used in preparing the translation [Tattvārsū. partial translation. 1981); though we cannot call it truly a critical edition, it is the one that approaches closest to that among the editions extant." (Zydenbos, TattvārSū. partial translation. 1981, 20). Prasamarati published in an appendix (JRK 273) of 36 pages based on two MSS (Praśamarati, 1975,
Description of MSS). 1903 *[Edited by Candrasena in Jainagranthasamgraha.
Etawah, 1903). (BIP 1, 48] 1904a *(with Pujyapāda/Devanandin's cty, Sārvārthasiddhi,
Kolhapur, 1904). (Schubring 1935 & 196a). Jacobi in
ZDMG 60, 290 [Winternitz 1933:2, 580 n6). 1904b *[Edited in Jainastotrasangraha. Bombay, Allahabad,
1904). (BIP 1, 48). 1905a *[Edited with editor's Marāțhi Prakāśini by Jayacandra

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WILES: UMĀSVĀMĪ/UMĀSVĀTI, ca. 135-ca. 219 CE.
1905b
1906
1907
1908
1909
1912
1913
1915
1916
1917
1918
Sitarama Sravana. Wardha, 1905]. [BIP 1, 48]. *[Edited by Pannalal and Vamsidhara. 1905. (Sanatäna Jaina Granthamālā; 85-96]. [BIP 1, 48]
*Śrimadumāsvātiviracitam sabhāṣyatattvärthādhi
139
gamasutram/ Vyakaraṇācārya-Pandita-Thakura
prasāda-Śarma-praṇīta-Hindi-bhāṣānuvāda-sahitam. Bombay: Nirnaya-sāgara Press, 2432 [1906]. [3], 22, 249 p.; 25 cm. (Rayacandra-Jaina-śāstra-mālā; no. 2). [Emeneau 4062; CLIO 4, 2736; Winternitz 1933:2, 578 n3]
Digambara version (Schubring 1935 § 196a).
*[Edited by Ummedsingh Musaddilal Jain in Adhyātmasangraha. Amritsar, Lahore, 1907]. [BIP 1, 48].
*[Edited with Marathi explanation by Jivaraj Gotamchand Dosi. Sholapur, 1908. [Reprints?] 1920, 1948. [BIP 1, 48] *[Edited by Virasimha Jaina in Jainārṇava. Etawah, 1909]. [BIP 1, 48]
*[Edited with Hindi version by Chotelal. Banaras, 1912]. [BIP 1, 48].
*Tattvārtharājavārttikam/Śrīmad-Bhaṭṭakalankadevaviracitam/Gajadharalal. Benares: Candra-prabha Press, [1913]. 160, 240 p.; 28 cm. (Sanatana-Jaina-granthamālā; no. 4). [CLIO 4, 2736; "1915" Schubring 1935 § 196a; Winternitz 1933:2, 581 n5; TattvāSū. 1974a, Abbreviations before text ed.; BIP 1, 48].
*[Edited and translated into Gujarāti, with Gujarāti translation of Pannalal Bakliwal's Hindi cty, [TattvāSū. 1905?] by Nathalala Sobhagcand Dosi. Surat, 1915]. [BIP 1, 48].
*[Edited with Sadāsukha Kaśliväl's Hindi Arthaprakāśikā, by Pannalala Baklival. Calcutta, 1916]. [BIP 1, 48] *Sarvarthasiddhiḥ, Kolhapura: Jaina Mudraṇālaya, Śāka sam. 1839 [1917]. [TattvaSū. 1974a Abbreviation before edition].
*Tattvartha-slokavārtikam/ Vidyānandi svāmi viracitam; Manoharlal Nyayasastri samsodhita. Bombay : Nirnayasägara Press, 1918, 512, [8, i] p.; 28 cm. (Gandhināthāranga-Jaina-granthamālā). [CLIO 4 2737;

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1920
1922
1924a
1924b
JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 Winternitz 1933:2, 582 nl; TattväSu. 1974a, Abbreviations before text ed.; R.N. Bhattacharya booklist 113, SeptOct. 1997, item 152]
Includes Tattvarthaslokavārttika and Tattvarthälankāra (Schubring 1935 §196a).
=
*Tattvārthadhigama sutra - Tattvarthadhigama sutra: a treatise on the essential principles of Jainism/by Umasvami; edited with introduction, translation, notes, and commentary in English, by J.L. Jaini; assisted by Brahmachari Sri Sital Prasad. Arrah: Central Jaina Pub. House, 1920. i-xix, 210, xxi-xxviii p.; 23 cm. (Sacred books of the Jainas; v. 2).
Jaini, Jagmandar Lal, d. 1927 or 1929.
Contents: Publisher's note / D.P. Jaina, Arrah, 20 Sept. 1920 [vi]. - Historical introduction [vii]-xi. - Plan and scope xii. Analysis of Tattvartha Sutra [xiii]xvii. - Bibliography xviii-xix.- Tattvartha-sūtram [Sanskrit text with transliteration, word-for-word equivalents, translation and commentary in English] [1]- 201. -Differences between the Digambara and Svetambara versions of Tattvartha Sutra [203]-210. -Index xxi-XXV. Addenda and corrigenda xxvi-xxviii. Reprint: (1) 1956-(2) New York : AMS Press, 1974. ANU BL1311. T3U4513 1974
----
-(3) New Delhi: Today & Tomorrow's Printers & Publishers, 1990.
*[Edited with Hindi interpretation by Pannalal Baklival. 6. edition. Bombay, 1922]. [BIP 1, 49] Earlier editions not traced.
* Śrī-Tattvārthādhigama-parisiṣṭā parābhidhānam/ Cirantana-Muni-varya-praņitam. Ahmedabad Jaina Advocate Press, 1924. [1], 38, [1] p.; 27 cm. [CLIO 4, 2737]
*[Edited with Umāsvāti's auto-commentary, Yasovijaya's Bhāṣya and Vijayodaya Suri's explantion of the first five kārikās. Ahmedabad 1924]. [BIP 1, 49]
1924c *[Edited with Umāsvāti's auto-commentary and anonymous gloss. Ahmedabad, 1924]. [BIP 1, 49] 1924-29 *[Edited and translated into Hindi with Bhatta Akalanka's

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WILES : UMĀSVĀMI/UMĀSVĀTI, ca. 135-ca. 219 CE.
141 Rajavarttika by Gajadharalala, Makkhanalala and Srilala.
2.v. Calcutta, 1924-29). [BIP 1, 49) 1926 * Srimadumāsvätivācakavaryapranitāji sabhāsyatattvär
thādhigamasūtrāni/ (edited with Umāsvāti's autocommentary by Motīlāla Lādhā). Poona : Hanuman Printing Press, 1926. 38, 203, 2 p. (Arhatamata
prabhakara; 2). [Emeneau 4062a] 1926-30 Tattvārthādhigamasutram : svopajñasambandhakārikā
Sridevaguptasūri-Srisiddhasenagaņiracitatadvșttidvayavibhūșitam svopajñabhāșyasrisiddhasenaganikstatikāsamalankstam ca / ; samsodhakah Gurjaradeśāntargatasuryapuravāstavyasriyutarasikadāsatanjho Hirālāla Ema.E. ityupapadavibhūsito Nyāyakusumāñjalyādigranthānām vivecanātmakabhāsāntarakartā. Prathamasamskarane. Surat : Sheth Devchand Lalbhai Jain Pustokoddhar Fund, Virāt 245256. Vikramāt 1982-86. A.D. 1926-30. 2 v.; 25 cm. (SresthiDevacandra-Lalabhāi-Jainapustakoddhāre granthānkah 67, 76). Contents v.1: (tasya cāyam pañcādhyāyīmayo): Samarpanapatram / Sākaracandrātmajo Jivanacandrah, Sūryapūryām, Vi. sam. 1982 [1926] 5. – Dedication [English translation of Samarpanapatram] 7. – [colour plate of Vijayasiddhisūri (b. Vikram 1911 (1854]), head of the Tapā-gaccha] - (plate of the late Sheth Devchand Lalbhai Javeri] - Foreword/ Jivanchand Sakerchand Javeri, Bombay 1 August 1926 9-11. - Visayasūcīpatram - Table of contents. [12].-Kiñcid vijñāpanam / Rasikanandanah Kāpadīyetupāhvo Hirālālaḥ (13]-14.Prastāvanā/Hirālālah 1982 (1926] [15)-31.- Preface/ H.R. Kapadia, Bhuleshwar, Bombay 18 May 1926 (1)-3. – Introduction (4]-10. -Sriumāsvātivācakavaryaviracitam Tattvārthādhigamasūtram : Svopajñāh Sambandhakārikāh (tīkādvayasamalankrțāḥ) (1)-24. - Tattvārthādhigamasūtram : Śrī'Umāsvāti’vācakavaryaviracitam svopajñabhāṇyālankstam; Sri Siddhasena' ganipranitaţikāyutam : Prathamo'dhyāyaḥ 25-135.Dvitiyo'dhyāyaḥ 136-227. – Trīyo'dhyāyaḥ 228-70.Caturtho'dhyāyaḥ 271-314. - Pañcamo'dhyāyaḥ 315441.- Sūtrakrameņāntarādhikārasūcā 443-67. Contents v.2: (tasya cāyam pañcādhyāyīmayo dvitiyo vibhāgaḥ): (colour plate of Vijayasiddhisūri (b. Vikram

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142
1927
JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 [1854], head of the Tapa-gaccha]Samarpanapatram / Sākaracandrātmajo Jivanacandraḥ, Suryapūryām, Vi. sam. 1986 [1929] 5. - Dedication [English translation of Samarpanapatram] 7.-... Abhiprāyaḥ / Mangalavijaya [9]-10.-[plate of the late Sheth Devchand Lalbhai Javeri] -Āmukha/Jīvanacandra Sākaracandra Javeri, Surat, 29 May 1930 [11].Viṣayasucipatram Table of contents [12].-Kincid vijñāpanam [13]-14.-Preface / H.R. Kapadia [15]-16.--Prastāvanā [Sanskrit] / Hīrālālaḥ [17]-31.--Introduction/ H.R. Kāpadia [1]-65. -A note [about quotations identified in the text] [66]. -Vacakavaryaśrīumāsvātisamdṛbdhasya svopajñabhāṣyayutasya Tattvārthadhigamasūtrasya Śrisiddhasenaganikṛṭāyām vyākhyāyām : Dvitityo vibhāgaḥ: Atha saṣṭho'adhyāyaḥ 6 [1]-40.Saptamo'dhyāyaḥ 7 [41]-120.-Aṣṭamo'dhyāyaḥ 8 [121]179.-Navamo'adhyāyaḥ 9 [180]-292.-Daśamo'dhyāyaḥ 10 [293]-328.- Sūtrakrameṇāntarādhikārasūcā [329]346.-Śvetāmbariya-Digambarīyasūtrapāṭhabedasūcī
Pāṭhāntarāņi
1911
[347]-355.
[356]-359. Anubhavādhäreṇaśuddhiśodhanapatrakam - Emendations & alterations [360]-366.- Abhiprāyāḥ-opinions [367]-369.
Sources: Two MSS and two printed editions (1) 'Ka.' a MSS belonging to Śrī Vijayasiddhasūri" (2) 'Kha' "a manuscript from the Mohanlalji Jain Central Library (Bombay)" (3) [an earlier printed edition, details not noted, RW] (4) TattväSū. 1902-1905. (Described very cursorily v. 1 Preface p. 2). Anandasagara also went through the proofs for the author. "Pratayaḥ 1250."
ANU NBC + 2 118 265 (v.2 only)
ANU MICROFICHE BL1314.2T38 1926 env. 1-3 * Śrīmad-Umāsvāti-viracitam sa-bhāṣya-Tattvārthādhigama-sūtrāņi/... Osavāla Śreṣṭhi-Ladhaji-tanujaMotilala ityetaiḥ tippanibhir upodghatena ca parişkṛtya samsodhitāni. Pūnā: Arhatamataprabhakara, Virasam. 2453 [1927]. [2], 38, 203, 2 p.; 22 cm. [CLIO 4, 2736; (Arahatamataprabhakara; 2) Schubring 1935 § 196a; TattvāSū. 1974a Abbreviations before text ed.]
Used as a base text by Krishnacandraji and Dalsukh Malvania in preparing the critical edition printed in TattvāSū. 1952 (without bibliographical details), 1974 (TattväSu. 1974a, Author's Foreword, p. 1 and Abbreviations before the text edition).

...

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WILES : UMĀSVĀMI/UMĀSVĀTI, ca. 135–ca. 219 CE.
143 1928 *[Tattvārthasūtra, text and Gujarāti translation/H.R.
Kapadia. (Ahmedabad?] : H.B. Shah, 1928) (A pocket edition containing “the original sūtras, their translation in Gujarāti and explanations of difficult phrases, etc., here and there given as footnotes." (H.R. Kapadia, TattvārSū. 1926-30, Introduction, p. 45 n.2; Kapadia
1941, xi) 1930 *[1st. Gujarāti ed. of Pt. Sukhalal's Tattvā Sū. cty, without
the text of the sūtras). Ahmadābāda: Gujarāta Vidyapitha,
1930. [TattvāŞū. 1974a, Author's Foreword, p. 1] 1932
Sabhāsyatattvärthādhigamasutra/ Srimadumāsvātiviracitam; Khūbacandraji Hindi-bhāsānuvādasahita. Bambai : Śriparamaśrutaprabhāvaka Jainamandala, Sriviranirvāna samvat 2458. Vikrama samvat 1989. San. 1932. 24, 472 p.; 25 cm. (Rāyacandrajainaśāstramālā; (14?])
Source : TattvāSū. 1906 is mentioned in the Prakāśaka kā nivedana.
1936
Contents : Prakāśaka kā nivedana / Manilala Jhaveri, Bambai Srāvana śukla 15, raksābandhana samvat 1989 (3).-Sabhāsyatattvārthādhigamasutra ki vişayasūci (4)-13.- 1. Digambara aura Svetāmbarāmnāya ke sūtrāpāthom kā bhedapradarśaka kosthaka (14)19.-2. Varnānusārī sūtrânukramanikā (alphabetical index of sūtras) (201-24. [Text with Hindi translation 'artha' and commentary 'bhāvārtha', begins with 31 "Sambandhakārikāh" also ascribed to Umāsvāti) (1)-472.
ANU BL1311.T3U45 1932 *Tattvārthasūtram : Haribhadrakrtavrtti. Ratalāma : Sri Rsabhakeśarimālji Svetāmbara Samsthā, 1936. [TattvāSū. 1974a, Introduction, p. 60; Abbreviations before text edition) Edited by Anandasāgara (Alpaparicitasiddhanta ...volumes 3 (p. 6-8) and 5 (p. 16-17)?; study by Bansidhar Bhatt (1974) seems to cite this edition). *[1st Hindi ed. of Pt. Sukhalal's cty (original published 1930 in Gujarāti): with some changes in the Prastāvanā, mainly establishing that Umāsvāti was a Svetāmbara. the editors Kļşņacandra and Dalsukhabhāī Mālavaniyā adding a word index, the text of the sūtra and variant readings). Bambai, 1939. (Sri Ātmānanda Janma-Satabdi
1939

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144
1940
1944a
1944b
1945
JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 Smaraka Granthamālā; 1) [TattvaSū. 1974a, Author's Foreword, p. 1]
*[2nd. Gujarāti ed. of Pt. Sukhalal's cty]. Ahamadābāda: Śri Punjabhai Jaina granthamālā (based on that of 1939). [TattvaSū. 1974a, Author's Foreword p. 1]
Tattvärthasūtram : Śribhaskaranandiviracitasukhabodhakhyavṛttiyutam - The Tattvartha sūtra of Sri Umāswāmi with the Sukhabodha of Sri Bhaskaranandi/ Śrīmadumāsvāmi-viracitam; edited by A. Shantiraja Sastri. Mysore: University of Mysore, 1944. 5, xlviii, 256 p.; 22 cm. (Mysore. University. Oriental [Library. Sanskrit series]; no. 84).
Sources: Edited on the basis of three palmleaf MSS (1) Ka. Oriental library, Mysore, this has the best readings most often (2) Kha. belonging to Esa. Ai. Brahmasūri Śāstri of Śravaṇabeļuguļa (3) Ga. belonging to Śri Jñanesvara Pandita, Camarajanagara. (Described briefly in the Prastavanā, p. xlviii).
Contents Preface / H.R. Rangaswamy Iyengar, Mysore 1 May 1944. 3-5.-Prastāvanā [i]-xlviii. - Śuddhapatrikā [1-2]. - Bhāskaranandiviracitā Sukhabodha Tattārtha-vṛttiḥ [1]-233.-Parisiṣṭam 1. Tattvārthadhigamasūtrāņi [variants of the "Śvetāmbarajaināmnāya" given at the bottom of the page] 235-46. 2. Adhyāyānukramaņe Tattvarthadhigamasutrasankhyā [contrasts the Digambara (357) and Svetambara (344) numeration] [247]. 3. Atha Tattvārthasukhabodhavṛtteḥ sūtrāṇām akārādikośaḥ [248]-256. "Pandit A. Shantiraja Sastry, the Travelling Pandit of the [Oriental] Library [Mysore]" (Preface, p. 1).
ANU BL1311.T3U4516 1944 *["Translated into Japanese, with edition and Japanese translation of Umāsvāti's Tattvārthasutra, Japanese translation of Chapter 2 of Kundakunda's Pravacanasāra, and Japanese translation of Siddhasena's Nyāyāvatāra with translator's Japanese commentary/ by U. Kanakura in Indo Seishin bunka no kenkyu (-A study in [the] spiritual culture of India). Tokyo, 1944"]. [BIP 1, 39] *Tattvārthatrisūtriprakāśikā / Vijayalāvanyasūriviracitā; Vācakavara-Śrīmadumāsvātipungavapraṇita

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145 Tattvārthädhigamasūtrāntargatā Trisütri, tadīyasvopajñabhāṇyam, tadubhayārthanirūpaņapravaņa sudhiśiromani-Srisiddhasenaganimanigumphitā tikā, etattritayāvalambini prakāśikābhidhā vivṛtiḥ. Mumbāï: Nirņayasāgara Presa. 2001 (1945). 1 v. (various pagings).
(Srivijayanemisūrigranthamālā; ratnam 22). [LC] 1949a *[3rd. Gujarāti ed. of Pt. Sukhalal's cty). Ahamadābāda :
Śri Pūñjābhāi Jaina granthamālā, 1949. (with clarifications in one or two places in the explanation
(vivecana). [TattvāSū. 1974a, Author's Foreword p. 1] 1949b *Umāsvāmipraņātasya Tattvārthasūtrasya Tattvārthavrttiḥ
: Hindisārasahitā / Sampādaka Mahendrakumāra Jaina: sahāyaka Udayacandra Jaina. 1. āvstti. Kāśi: Bharatiya Jñānapitha, Virani. sam. 2475. Ni. sam. 2005. 1949. (Nñānapīțha Mūrtidevi Jaina granthamālā. Saņskrta granthamālā Samskrta granthānka 4).
Contents : Suddhipatra 6. -Sampādakiya 7-8. - Prastāvanā 9-102.- Visayasūci 103-108. - Mūlagrantha 1-326. -Tattvārthavrtti-Hindisāra 327511. – Tattvārthasūtrānām akārādikośaḥ 513-17.Tattvārthasūtrasthaśabdānām akārādyanukramaḥ 518-31.-Tattvārthavrttau samāgatānāmuddhịtavālyānām akārādyanukrarnaḥ 532-37. - Tattvārthavṛttigatāḥ kecid višiştāḥ śabdāḥ 538-46.Tattvārthavrttigattā granthā granthakārāś ca 547.Granthasanketavivarana 548. “600 prati.”
ANU BL1316.565T 1949C
*Tattvartha-slokavarttikalankara bhasatikasamanvita / Śrividyānandi-svāmiviracitaḥ; tikākāra Mānikacandaji Kaundeya; sampādaka va prakāśaka Vardhamāna Pāršanātha Šāstri. Solāpura, Ā. Mantri, Ācārya Kunthusāgara Granthamālā, 1949. (Śri Ācārya Kunthusāgara Granthamālā; puspa 41-45, 47). (Univ. of
Calif. library catalogue] 1950 *(Edited with Hindi commentary by Phulcandra
Siddhantasastri. Banaras, 1950). [BIP 1, 50) 1952 *[2nd. Hindī ed. of Pt. Sukhalal's cty.) Banārasa: Jaina
Samskřti Samsodhana Mandala, 1952. 1953-57 *Tattvārthavārtikam: Rājavārtikam: Hindisārasahitam/
Bhattākalankadevaviracitam; sampādaka Mahendra

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 kumāra Jaina. Kāśi : Bhāratīya Jñānapīțha Kāśī, Vira Ni. sam. 2479-84. Vi. sam. 2009-2014. 1953-57. 1. avrtti. 2 v.; 27 cm. (jñānapīķha Mūrtidevi Jaina-granthamālā: Samsksta granthānka 10, 20).
Sources : As well as being based on earlier editions, the editor also drew on other "old manuscripts" (Sampādakıya, v. 2 '[ka]'). Mahendrakumāra Jaina never supplied an introduction to his edition. Apparently a reworking of Tattvāsū. 1949b with some corrections. Contents v.1: (colour plate of “Svargiya Mūrtidevi, Māteśvari Setha śāntiprasāda Jaina") - Prakāśanavyaya (6]. -Tattvārthavārtika : vişaya-sūci (7]-16.Tattvārthavārtikam/ Srimadbhattākalankadevaviracitam (Adhyāya 1-4] [1]-262. - Tattvārthāvartika : Hindi-sāra (263)-429.-13 pages of advertising for the series). Contents v.2: (colour plate of "Svargiya Mūrtidevi, Māteśvarī Setha śāntiprasāda Jaina") - Sampādakiya/ Hī. Lā. Jaina, Ā. Ne. Upādhye. [*ka')-kha-Prakāśanavyaya kha-Suddhi-patram. --Visaya-sūci (7)-18. - Tattvārthavārtikam/ Śrimadbhattākalankadevaviracitam (Adhyāya 5-10] [431]-650.Tattvārthāvartika : Hindi-sāra (651)-808.Tattvārthasūtrāṇipāthabhedāś ca (compares texts characterised as Svetāmbarāmnāyīyapāțhaḥ, Haribhadrīyavrttiḥ, Tattvārthabhāṇyam, Siddhaseniyāvsttih Sarvārthasiddhiḥ, Rājavārtikam, Ślokavārtikam) (809)-818.– Tattvārthasūtrāņām akārādikośaḥ (819)-823.-Tattvārthasūtrasthasabdānām akārādyanukramah (824)-832.Avatarana-sūcī (quotations in alphabetical order of first word, some identified) (833)-836.-Grantha granthakārāś ca 836.-Bhaugolikaśabda-sūci (837)841.-Tattvārthavārtikagatā višiştāḥ sabdāḥ (842)864.-Mülatippanyupayukta-granthasanketavivaranam (865)-866. "1000 prati." Reprint 1982-?
ANU BL1316.A46T3 V.1 and 2 *Śritattvärthādhigamasūtram / Umāsvātivācakapravaraviracitam; ŚrīvijayadarśanasūrisandộbdhaGudhārthadīpikākhyāvivịtisamanvitena, Yasovijaya
1955

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WILES : UMĀSVĀMI/UMĀSVĀTI, ca. 135-ca. 219 CE.
147 ganipranītaprathamādhyāyavivarañena bhūșitam svopajñabhāsyasamvalitam. Bhāvanagare : Ananda Prin.
Presa, 1955. 12, 52, 406 p. Prathamāvștti. [LC] 1956 *Tatvartha sutram: (a treatise on the essentials of Jainism)
/ by Griddhrapinchchacharya Sri Umaswami Maharaj; originally edited by J.L. Jaini. (2nd ed.). Delhi : Barrister Champat Rai Jain Trust, 1956. 171 p.: 1 port,; 24 cm. (Univ. of Pennsylvania library catalogue) Reprint. 1st ed.
1920. 1967 * Mokşa śāstra : Tattvārthasūtra / Umāsvāmiviracita;
anuvādaka Bālacandra Šāstri; sampādaka Mohanalāla Šāstri. 4. Samskarana. Jabalapura, Sarala Jaina Grantha Bhandāra, 2024 (1967). 248 p. illus. 19 cm. (Univ. of California library catalogue] Cover title : Mokşa śāstra saţika (Tattvārtha sūtra sātha).
Cover Vira Ni. Samvat 2496 [1970]. 1971 *Sarvārthasiddhih: Srimadacaryagrddhapicchapranitasya
Tattvarthasutrasya vrttiḥ / Srimadacaryapujyapadaviracita; sampadaka Phulacandra Siddhantasastri. 2 samskarana. Dilli : Bharatiya Jnanapitha Prakasana, 1971. 106, 435 p.; 28 cm. (Univ. of Pennsylvania library catalogue] The Hindi Prastāvanā takes up many points raised by Pandit Sukhlal in his Gujarāti cty on the text, Phūlacandra is defending the Digambara viewpoint (Zydenbos,
TattvārSū. partial translation. 1981, 9). Reprint 1991. 1973 Tattvārthasutram/ Ghāsīlālaji Mahārājah viracita Dipikā
niryukti vyākhyā dvayopetam Hindi Gurjara bhāṣānuvādasahitam. Vira samvat 2499. Vikrama samvat 2029. Isvi san 1973. 2 v.: ill.: 25 cm. Contents v. 1 Adhyāyas 1-5: Tattvārthasūtra ki visayānukramanikā [1]-7.- Tattvārthasūtra Bhā. 1 nā Gujarāti vibhāgani viṣayānukramaņikā (11-4. - (Sanskrit text and Hindi translation) [1]-670.-[Gujarātī translation] 1-330. Contents v. 2 Adhyāyas 6-9 : Tattvārthasūtra bhāga dūsare ki visayānukramaņikā (1)-8.- (Sanskrit text with
Hindi and Gujarātī translation] [1]-878. “Prati 1200". 1974a Plandist. Sukhlalji's commentary on Tattvārtha sūtra of

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JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999
Vācaka Umāsvāti / translated by K[rishna]. K[umar]. Dixit. 1st ed. Ahmedabad: L.D. Institute of Indology, 1974. 597 p. in various pagings (12, 13, 134, 26, 425, 3 p.); 25 cm. (L.D. series: 44).
Sources: this edition contains a critical text of the TattväSū, prepared by Krsṇacandra and Dalsukhabhai Mālavaniyā based on six earlier editions and one MS cty: (1) TattväSū. 1927; (2) Akalanka's Rājavarttikā (TattvāSū. 1913); (3) Vidyananda's Tattvārthaślokavārtika (TattvaSū. 1918); (4) Pūjyapāda's Sarvārthasiddhi (TattvaSū. 1917); (5) Siddhasena's Vṛtti (TattvāSū. 1926-30); (6) Haribhadra, Yasobhara, Yasobhadra's (Laghu-)vṛtti (TattvāSū. 1936); (7) Ratnasimha's (unpublished) tippana (article in Anekānta 3.1 (1939) [These sources are cited in the Abbreviations before the text edition].
Contents: Foreword / Dalsukh Malvania, Ahmedabad, 15th June 1974 [3].-General contents [4]. - Tattvartha sūtra a historical evaluation / K.K. Dixit [1]-12.The author's foreword: from the Hindi edtion of 1952, 1-13. Int[r]oduction [15]-109.- Introduction : appendix [110]-118.-Hints for special study [119]124. Contents [125]-134.-Tattvārthādhigamasutra with commentary: Tattvārthādhigamasutram [synoptic edition of text with variants] 1-26. English translation of Pt. Sukhlalji's commentary [1]-373.Index 1: Proper names [375]-380.-Index 2 : Technical terms [381]-425.-[series listing] [1]-3.
Edition history:
1st. Gujarāti ed.
- 1st Hindi ed.
with some changes in the Prastāvanā, mainly establishing that Umāsvāti was a Śvetāmbara, the editors Kṛṣṇacandra and Dalsukhabhai Mālavaniyā adding a word index, the text of the sutra and variant readings. Bambai, 1939. (Śrī Ātmānanda JanmaŚatabdi Smaraka Granthamālā; 1).
2nd. Gujarāti ed. (based on 1939). Ahamadābāda :
(without sutras) Ahmadābāda : Gujarāta Vidyāpīṭha, 1930.

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1974b
1976
3rd. Gujarāti ed. Ahamadābāda: Śrī Pūñjābhāi Jaina granthamālā, 1949 (with clarifications in one or two places in the explanation (vivecana).
1st English ed.

149
Śri Punjabhai Jaina granthamālā,
1940.
-2nd. Hindi ed. Banarasa : Jaina Samskṛti Samsodhana Mandala, 1952.
-3rd. Hindi ed.
First version in English based on the earlier versions, esp. 1952. TattvāSū. 1976. Reprint. 1993, ("1. samskarana") 1996.
"Pt. Sukhlalji has made corrections, additions and substractions in all the previous editions of the commentary and in the Introduction whenever he found it necessary, and in this present edition (in English) too he has made some corrections, additions and alterations. Thus in this English translation we have his final views about the author and other allied subjects." (Foreword). It presents the Śvetāmbara view. Phulacandra, defending the Digambara claim wrote a "thorough criticism" of these views in the Hindi Prastāvanā to his edition of Sarvärthasiddhi [3. ed. 1976]. Sukhlal however did not enter into any dialogue and did not counter these arguments, either in the 2nd. edition of the Hindi version nor in the English version. (Zydenbos, TattvaSū.partial translation. 1981, 9).
ANU BL1314.2. T386 S3 1974
Reprint of 1920 ed. New York: AMS Press, 1974. *Tattvärthasūtra vivecanasahita / Vacaka Umāsvätiviracita; vivecaka Sukhalāla Sanghavi. Vārāṇasī: Pārsvanatha Vidyasrama Sodha Samsthāna, 1976. Samsodhita evam parivardhita 3. sa[m]skaran. 'chabbisa', 137, 278 p. 22 cm. (Pārśvanatha Vidyāśrama granthamālā; 22).
Content Samarpana / Sukhalala Sanghavi [1][monochrome plate of Lālā Jagannatha Jaina]Prakāśakiya / Mohanalala Mehatā, Vārāņasi, 1.7.76

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999
1982
I'pañca').- Prakkathana/ Sukhalāla 'sāta'- solaha' - Visayānukrama 'satraha'-'chabbisa'-Prastāvanā/ Sukhalala 1-71.-Parisista / Sukhalāla 72-78.Adhyayana visayaka sūcanāeń/ Sukhalala 79-83. – Tattvārthasūtra kā mūla pātha / Sujuko Ohirā [-Suzuko Ohira) 74-107.-Mūla sūtra (edition with variants, no details here of editions used, see TattvāSū. 1974a for full listing] (109)-138.-Vivecana (ie Sukhalal's cty) 1-240.-Anukramanikä 241-78. Reprint 1993.
ANU B162.5.U4 1976 *Tattvärthavārtikam: Rajavārtikam: Hindisārasahitam Bhattākalankadevaviracitam;
sampādaka Mahendrakumāra Jaina. Kāśi : Bhāratiya Jñānapitha Kāśi, 1989. 3. samskarana. v. (1); 27 cm. (Jñānapīķha Mūrtidevi Jaina-granthamālā: Samskrta granthānka 10). Akalanka, fl. 720-80. Jaina, Mahendrakumara, 1908-59. Contents v.1: (monochrome plate of “Svargiya Mūrtidevi, Māteśvari Setha Śāntiprasāda Jaina") - Pradhāna sampādakiya 10/ Kailāśacandra Šāstri (1)-6.Tattvārthavārtika : visaya-sūci [7]-16. - Tattvarthavārtikam / Śrimadbhattākalankadevaviracitam (Adhyāya 1-4) (1)-262.-Tattvārthāvartika: Hindī-sāra (263)-429. Photo-mechanical reprint of 1953-57 edition.
ANU BL1314.2.T3860433315 1982 *Tattvārtha sūtra :āgama pāțha samanvya yukta Hindi vivecana/ Umāsvāti viracita; vyākhyākāra Upādhyāya Śrī Kevala Muni; sampādaka Śricanda Surāņā 'Sarasa', Indaura, Ma. Pra.: Śri Jaina Divākara Sahityapītha, 1987. 27, 474, 100 p.; 22 cm. (Univ. of California library catalogue; LC] *Tattvārthādhigama sūtra - Tattvarthadhigama sutra, a treatise on the essential principles of Jainism / by Umasvami Acharya; edited with introduction, translation, notes and commentary in English by J[agmandar). L[al). Jaini. New Delhi: Today & Tomorrow's Printers & Publishers, 1990. xix, 210, xxi-xxviii p.; 23 cm. (Sacred books of the Jainas; vol. 2). (Univ. of California library catalogue)
1987
1990

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1991
1993a
1993b
1993c
1994
1996
Reprint. Originally published: Arrah: Central Jaina Pub. House, 1920.-1956.
151
*Tattvārthasūtra/ Gṛddhapiccha Acārya praṇīta : vivecanakartta Phūlacandra Śāstrī. 2. samskaraṇa. Vārāṇasi: Śrī Ganesa Varni Di. Jaina (Śodha) Samsthāna, 1991. xlvi, 315 p.; ill.; 22 cm. (Śri Gaṇeśaprasāda Vṛni Jaina Granthamālā ke antargata). [DKS-5220. DK Agencies Recent Sanskrit, Prakrit and Pali publications Ref. No. CIR-1585/ 1996-97, item 189] First ed. 1971.
*Tattvārtha sūtra / sampadaka Rājeśa Ji. 2. āvṛtti. Ahamadābāda, Gujarāta : Vīra Vidya Sangha, Gujarāta, 1993. 2. avṛtti. 129 p.; 14 cm. [DKS-4905. DK Agencies Recent Sanskrit, Prakrit and Pali publications Ref. No. CIR1503/1995-96, item 103]
Reprint of Tattvasū. 1976. [DKS-4966. DK Agencies Recent Sanskrit, Prakrit and Pali publications Ref. No. CIR1503/1995-96, item 94]
*Tattvarthavārtikam (Rājavārtikam): Hindisārasahitam/ Bhaṭṭakalankadevaviracitam; sampādaka Mahendrakumāra Jaina. 4. Samskarana. Nayi Dilli: Bharatiya Jñānapīṭha, 1993. 2v. (16,866 p.); 27 cm. (Jñanapiṭha Murtidevi Jaina granthamālā. Samskṛta granthārka; 10, 20). [DK listing CIR-1657/1997-98, p.1] Tattvarthadhigamasutra. Gujarati & Sanskrit.
*Śrītattvārthadhigama sūtra; sabhāṣya-sānuvāda / Śrīmadumāsvātivācakapravarapraṇīta; anuvadaka Akşayacandra Sagara. 1. āvrtti. Amadāvāda: Śāradābena Cimanabhai Ejyukeśanala Risarca Sențṭara, 1994. 22. 271 p.; 25 cm. [Univ. of California library catalogue] *Tattvartha sutra vivecana sahita/ vācaka Umāsvātipraṇīta; vivecana kartā Śukhalālaji Sanghavi; sampadaka Kṛṣṇacandra Sastri tatha Dalasukha Mālavaniyā. 1. samṣkarana. Bambai: Śrimohanalala Dipacanda, 1996. xxxvi, 168, 464 p. (Śri Atmānanda janmaśatabdi smāraka granthamālā; puṣpa 1). [Univ. of California library catalogue]
In spite of edition statement this seems to be a reprint, see TattvaSū. 1974a for details.
10. Includes brief details on sources for the life of Akalanka, his time and works.

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Partial editions : Chapter 1-2 1937 *[Chapters 1-2 edited with Hindi Dipikā by
Vatesvaradayalu Bakevariya Sastri. Delhi, 1937).
(BIP 1, 49) Chapter 10. Marāthī & Sanskrit. 1909 *(Chapter 10 edited with editor's Marathi Tikā by Dada
Babgoda Patil. Sholapur, 1909). (BIP 1, 48]
Translations
English 11
1920
*[translation by J.L. Jaini in Sacred Books of the Jainas: original texts and commentaries, volume 2, Arrah.] (Caillat BEI 13-14 (1995-96) 549) Reprint 1956.
1974
1994
Pt. Sukhlal (TattvāSü. 1974) *Tattvārtha sūtra, that which is with the combined commentaries of Umāsvāti / Umāsvāmi, Pūjyapāda and Siddhasenagani; translated with an introduction by Nathmal Tatia; with a foreword by L.M. Singhvi and an introduction to the Jaina faith by Padmanabh S. Jaini. Xxxxv., 324p.; 13 figures. 24 cm. (New York]: Harper Collins, [1994]. (The Sacred Literature series/ edited by Kerry Brown and Sima Sharma). (Cited by Nalini Balbir BEI 13-14 (1995-96) 549-54.) Review: Colette Caillat, BEI 13-14 (1995-96) 549-54.
German
1906
*Eine Jaina-Dogmatik : Umāsvāti's Tattvārthādhigama Sūtra : übersetzt und erläutet / von Hermann Jacobi. Leipzig : F.A. Brockhaus, 1906. 79 p.
P
.
Reprinted from Zeitschrift der Deutschen Morgenländischen Gesellschaft 60 (1906) p. 287-325, 512-51.
11. Pt. Sukhlal mentions (1) "Prof. G.R. Jaina's explanation of the chapter
five of Tattvārtha-undertaken from the standpoint of modern scienceshas been published in English from Lucknow" (TattvāSü. 1974, Author's
Foreword, p. 8). 12. Pt. Sukhlal mentions (1) a Gujarāti translation along with explanation of
chapter one of the Tattvārthabhāsya by Pt. Prabhudas Bechardas Parekh but does not give the date (2) "Shri Ravajibhai Doshi has published from Sonagarh a Gujarati explanation of Tattvārtha" (TattvāSū. 1974, Author's Foreword, p. 8).

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Gujarāti12
1915
1928
1930
1937
1940
1942
1945
1947
1973
1994
Hindi 13
1906
1912
Cf. Peterson Report II, 78 ff. 156 ff. (Winternitz 1933:2, 578 n3).
Nathalala Sobhagcand Dosi (TattväSū. 1915) H.R. Kapadia (TattvāSū. 1928).
Pt. Sukhalal (TattvāSū. 1930).
*[Translated into Gujarati with Umãsvāti's autocommentary, by Prabhu Das Parikh. Patan, 1937]. [BIP 1, 49]
Pt. Sukhalal (TattvāSū. 1940).
*[Edited and translated into Gujarati by Kanaka Vijaya Savarakundala. 1942]. [BIP 1, 49]
Pt. Sukhalal (TattvāSū. 1949).
*[Translated into Gujarati with Umāsvāti's autocommentary and Gujarati Vivecana [of] Cimana Lala Gandhi, by Rama Vijaya. Ahmedabad, 1947]. [BIP 1, 49] Ghāsīlāla (TattväSū. 1973)
Akşayacandra Sagara (Tattyāsū. 1994).
Thakuraprasada Sarma (TattvāSū. 1906) Chotelel (TattvāSū. 1912)
124-29 Gajadharalala, Makkhanalala, Srilala (TattvāSū. 1924
29)
Khubacandra (TattvaSū. 1932)
Pt Sukhalal (TattvāSū. 1939)
1932
1939
1949
Mahendrakumāra Jaina (TattvaSū. 1949)
1952
Pt. Sukhalal (TattvāSū. 1952)
1953-57 Mahendrakumāra Jaina (TattvāSū. 1953-57) Balacandra Sastri (TattvāSū. 1968)
1968
1973
Ghāsīlāla (TattvaSū. 1973)
1976
1987
153
Pt. Sukhalal (TattvāSū. 1976) Śrī Kevala Muni (TattvaSū. 1976)
13. Pt. Sukhlal mentions (1) a Hindi translation of his Gujarāti explanation by "Shri Megharajaji Munot of Phalodhi (Marwar) (TattvāSū. 1974, Author's Foreword, p. 8) but does not give the date. (2) He also cites two books by Sthānakvāsi Muni Ātmārāma entited "Tattvärtha-Jaināgama samanvaya, one containing the Agamic texts along with a Hindi translation, the other containing the same without a translation." (3) "a Hindi translation of Tattvartha-sūtra by Pt. Lalbahadur Shastri and a Hindi explanation by Pt. Phulchandji have been published from Benaras" (TattvāSū. 1974, Author's Foreword, p. 8) (4) TattvāSū. with a Hindi translation by Pt. Kailashchandraji (TattvāSū. 1974, Author's Foreword, p. 11-12).

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Japanese ? *[Translated into Japanese with Hemacandra's Yogaśāstra
by J. Suzuki in Ginakyo seiten (Jain scriptures) p. 65 f.)
[BIP 1, 50) 1944b Y. Kanakura (Tattvāsū. 1944b) Kannada 1955 *[Translated into Kannada with Balacandra Dasa's
Kannada Ratnapradipikā, by A.S. Sastri. Mysore Oriental
Library Publications (Kannada series) 33. 1955). (BIP 1,50] Marāthī
*[Translated into Marathi by Nana Ramcandra Nag.
Bombay, 1905). [BIP 1, 48] Partial translations English Chapter 5 1975 G.R. Jain (see under ctys after 1800 above) Chapter 10 1983 Moksa in Jainism, according to Umasvati/ by Robert J.
Zydenbos. Wiesbaden : Steiner, 1983. ix, 81 p.; 24 cm (Beiträge zur Südasienforschung; Bd. 83). Contents : Foreword / Robert J. Zydenbos, Heidelberg, Mahāvīra Jayanti, 1983 vii-viii. - Abbreviations. Bibliography 1-4.-Introduction. 1. The subject 5-8.-2. The Tattvārthasūtra. 8.-3. The Bhāsya and its author 9-13. 4. Discussion of the contents of the text 14-19.Analysis of the Tattvärthasūtrabhāsya, chapter X. 20-23. - Translation of Tattvārthasūtrabhāsya, chapter X 2438. – Notes to the introduction 39-44-Notes to the translation 44-55.-- Index. English (including modern authors) 56.-Sanskrit, Prakrit, Pali 56-59.Iphotomechanically reproduced text of chapter ten from Tattvār.Sū. 1903) 61-81. Translation of the tenth chapter of the Tattvarthasutra. Originally presented as the author's thesis (Ph.D.-Utrecht, 1981).
ANU BL1356.U433 289
14. Pt. Sukhlal mentions a number of articles in Hindi without details (1)
Anekānta v. 3 (no. 1, 4, 11, 12); v. 4 (no. 1, 4,6,7,8,11,12); v. 5 (n. 1-11); (2) Jaina satyaprakāśa v.6, n.4; (3) Bhāratiya vidyā, Singhi Smāraka Anka (Tattvāsū. 1974, Author's Foreword, p. 9 n.1).

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WILES : UMĀSVĀMI/UMĀSVĀTI, ca. 135-ca. 219 CE.
155 Marāthī Chapter 10 1909 *Dada Babgoda Patil, Sholapur, 1909 (BIP 1, 48] Studies 14 Ātmārāma. 1934. Tattvārthasūtra Jaināgamasamanvaya. Delhi,
1934. (BIP 1, 49] Bhatt, Bansidhar and Chandrabhal Tripathi. 1974. Tattvārtha
studies I-II. Adyar Library Bulletin 58 (1974) 64-83.
Contents : A. Two notes on the first adhyāya : (1) the sūtra on kevala-jñāna and (2) the sūtra-s on naya. - B. Tattvārtha-sūtra and bhāsya (1. 34 and 35), extracted from TattvārSū. 1936.
ANU PK2971.G3D3 Bronkhorst, Johannes. 1985. *On the chronology of the Tattvārtha
sūtra and some early commentaries, WZKS 29 (1985), p. 155-84
Contents : 1. Siddhasena Gāņi's sīkā.-2. Devanandin's Sarvārthasiddhi.-3. The Tattvārthādhigama Bhāşya.-4. Tattvārthādhigama Bhāsya and Tattvārtha Sūtra.-5. The form and origin
of the Tattvārtha Sūtra.-6. Some consequences. Ghatage, A.M. 1935. The text of the Tatvārthādhigama-sūtrāņi,
The Journal of the University of Bombay 4 (1935) (105)111.
Johnson, Will J. 1995. Harmless souls: karmic bondage and
religious change in early Jainism with speical reference to Umāsvāti and Kundakunda. Delhi : Motilal Banarsidass, 1995. xii, 355 p.; 22 cm. (Lala Sundar Lal Jain Research Series ; v. 9).
Contents : Part I: Early Jainism.- Introduction (1)3.-1. Bondage and liberation according to the early Svetāmbara canon (1)-45.-Part II: Umāsvāti's Jainism. 2. The mechanism of bondage according to the Tattvārtha sūtra (46)-78.-3. Conclusion. [79]-90.Part III: Kundakunda : the Pravacanasāra. 4. Kundakunda : content and context [91]-123.-5. The mechanism of bondage according to the Pravacanasāra (1241-184.-6. The mechanism of liberation according to the Pravacanasāra (185)-230. – Part IV:

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Ohira,
Premi,
Kapadia, Hiralal. Rasikdas. 1932-33. *References to the Bauddhas and their philosophy in Umāsvātī's Tattvārthabhāṣyaand Siddhasena Gani's commentary on it, ABORI 14 (193233) 142-44, 273. [Encyclopedia of Indian philosophies, v. 1 (1974) p. 49, item 882]
JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999
Kundakunda: the Samayasāra. 7. Kundakunda : definitions and truths [231]-266.-8. The mechanism of bondage according to the Samayasara [267]-310.Table [?] [311].-Appendix 1: Niyamasāra [text of 5 verses] [312].-2. Pañcāstikāya [text of 4 verses] [313].-3. pravacanasara [text of 59 verses] [314]320.-4. Samayasara [text of 89 verses] [321]-331.Bibliography [332]-342- Glossary and index [343]
355.
Revised version of thesis "The Problem of bondage in selected early Jain texts" D. Phil. Oxford (1990).
ANU BL 1375.S65J64 1995
Seal,
Review. Jean-Pierre Osier BEI 13-14 (1995-96) 554-56.Paul Dundas, The realizations of the bondless doctrine : a new study of the development of early Jainism, Journal of Indian philosophy 25 (1997) 495-516.
Suzuko [b. 1933]. 1982. *A study of Tattvarthasutra with bhasya: with special reference to authorship and date/by Suzuko Ohira. 1st ed. Ahmedabad: L.D. Institute of Indology, 1982. (L.D. series; 86). [Univ. of Calif. library catalogue]
Nathuramji. Vācaka Umäsvāti kā sabhāṣya Tattvärthasūtra aura una kā sampradaya, Bharatiya Vidya, (Singhi Smāraka Anka). [TattvāSū. 1974a, Author's Foreword p. 9, date not given but before 1952]
Comments by Pt. Sukhalal in TattvāSū. 1952 (Prakkathana, Terah') translated in TattvaSū. 1974a, Author's Foreword 9-10).
B.N. 1914. [Information on the classification of animals according to the Tattvärthadhigama] in the appendix to B.K. Sarkar. The primitive background of Hindu sociology. Allahabad, 1914. p. 323f. [Winternitz 1933:2, 579n1] Yamaguchi, Eichi. 1996. Mati in the Tattvārthādhigamasutra. Jinamanjari 14 (1996) 19-37.

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WILES : UMĀSVĀMI/UMĀSVĀTI, ca. 135-ca. 219 CE.
Praśamaratiprakarana (praRaPra.) “Treatise on the joys of peace of the soul" (Winternitz 1933:2, 579]. 313 Skt ślokas (JRK 273a) Content : A religious-philosophical work with some
literary value. (Winternitz 1933:2, 579] Exegesis
Haribhadra, pupil of Manadeva of the Brhadgaccha, in samvat 1185 (1128), Tikā.(JRK 273). Printed Pra RaPra. 1910; 1912?; 1940; Tīkā. Begins : prasamasthitena. Granthas 2500. (JRK 273) Țikā. (JRK 273]
Jasasomagani brief commentary (avacuri type), written in V.S. 1668 (1611), in Vatapalli nagar (i.e. present day Palli near Patan). The commentator has also, saluted his guru (teacher) Sri Harsasomagani in riktalipicitra in this MSS (PraRaPra. 1975). Printed PraRaPra.1975.
Editions
1902-05 *[Published as appendix to TattvārSū. 1902-05, 36 p.)
(JRK 273; Winternitz 1933:2, 579 n3; Schubring 1935
$210] 1903 *[Text edited in Amadavada, samvat 1960 (1903)
[Winternitz 1933:2, 579 n3] 1909 *Praśamarati(Gujarātī vyākhyā sahita]/śrīmad Umāsvāti
Vācaka viracita;...yojaka...Muni Karpūravijayajī. 7. [1], 208p.; 14x18 cm. Mahesana : Jaina Sreyaskara Mandal, V.S. 1966 (1909). [CLIO 3, 1948; Winternitz 1933;2, 579 n3; 'Bhavnagar' Schubring 1935 g 210]
Includes a number of small treatises such as Paramasukhapraptirupacittasuddhiphalam etc. [PraRaPra. 1975, decription of MSS] Parama sāntijanaka Prasamarati : "A Sanskrit work on Jain doctrine. Followed by a Gujarati translation, and several chapters on Jain doctrine and ritual, some of them being in Gujarati alone, and others comprising excerpts from Sanskrit and Prakrit texts with Gujarati translation in some cases. Compiled by Muni

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158
1910
*Prasamaratiprakaraṇam sațikam avacārisahitam/ Śrīumāsvātiviracitam. Bombay: Nirnayasagara Press for Jaina-dharma-prasāraka Sabha, 1955 [ie. 1966] [1910]. 4, 95p.; x 26p. [Emeneau §4066; CLIO3, 1948; JRK 273] 1912-20 *Praçamaratiprakaraṇam saṭīkam [text in Roman characters and translation into Italian]/by A. Ballini, Goirnale della Società Asiatica Italiana 25 (1912) 117-36; 29 (1918-20) 61 ff. [Emeneau §4067; JRK 273; v. 29 details only in Schubring 1935 §210 and Winternitz 1933;2, 579 n3]
1940
1969
1975a
1975b
JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999
Karpuravijaya" (A Supplementary catalogue of Marathi and Gujarati Books in the British Museum/by J.F. Blumhardt. London: British Museum. 1915. (...Gujarati printed books, column 233)).
1985
*[Text with Haribhadra's cty. Surat: Seth Devachand Lalbhai Jain Pustakoddhar Fund, 1940. (Seth Devachand Lalbhai Jain Pustakoddhar Fund series; no. 88)]. [PraRaPra. 1975, Description of manuscripts section] *[Edition with Hindi Bhavanuvada / Muni Padmavijaya; edited by Nemichandra Maharaj]. Delhi: Nirgrantha Sahitya Prakasana Sangha, 1969. 172p. [PraRaPra. 1975, description of MSS]
*Prasamaratiprakaranam/Srimadumasvativiracitam : Yajesvara Sadasiva Sastrina vistrtavimarsakarinya prastavanayasatippanikanglanuvadena visayasucya pathantaradibhiscalankrtam samsodhitaca. 1st ed. Ahamadabada Lalabhai Dalapatabhai Bharatiya Samskrti Vidyamandira, 1975. 12, 55, 104p.; 25 cm. [Univ. of Pennsylvania library catalogue].
*Prasamarati prakaranaṇa: Sāmskṛta-Gujarāti / Umāsvāti racita; anuvadaka-sampādaka Rājasekharavijaya Mahārāja. 2. āvṛtti. Pāṭana: Laherucanda Bhogīlāla smāraka granthamālā, 2032 [1975].16, 219p.; 17cm. [Univ. of Chicago library catalogue].
*Prasamarati: mula, artha, vivecana/ vivecanakara Bhadraguptavijayaji Ganivara. Mahesana : Sri Visvakalyana Prakasana Trasta, 2042 [1985]. 19, 704p.; 23 cm [Univ. of Chicago library catalogue].
Bhadraguptavijaya, b. 1933.

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159
1986
*Prasamarati: vistrta Gujarāti vivecana sahita/Umāsvāti viracita ; vivecaka Moticanda Giradharalāla kāpadiyā. 1. āvrtti. Mumbai : Sri Mahavira Jaina Vidyalaya, Vira Ni. Sam. 2512. Vi. Sam. 2042. 1986. 19, 723p., [1] leaf of plates : port ; 25 cm. (Sri Motīcanda Kāpadiyā granthamālā; granthānka 7). Exhaustive commentary, with text and Gujarāti translation and commentary. Contents : Prakāśakiya nivedana/Mumbai, 22 April (19586, Jayantilāla Ratnacanda Śāha fet. al.] [3]-4. - (monochrome portrait of Moticanda Giridharalāla Kāpadiyā) - Sampādakīya nivedana) Naginadāsa Jivanalāla Sāha, Ahmedābāda, 12 May (19)86 (5)-19.Anukramaņikā (20) --Prasamarati : artha tathā vivecana sahita (1)-723.-Suddhipatra 1724). Kāpadiyā, Moticanda Giradharalāla, 1879-1951. “Nakala 2000.”
ANU BJ1290.U414 1986 *Prasamaratiprakaraṇam /Śrīmadumāsvātiviracitam ; Yajñeśvara Sadāśiva Šāstriņā vistrtavimarsakārinyā prastāvanayā sațippanikānlānuvādena visayasūcyā pāthāntarādibhiścālankrtam samsodhitañca. Ahamadābāda : Lālabhāi Dalapatabhāi Bhāratiya Samskrti Vidyāmandira, 1989. 12, 55, 104 p. (LD series; 107). (Univ. of California library catalogue) 750 copies. * Prasamaratiprakaraṇam : ţikā-cūrņi sahitam/ Śrīmadumāsvātivācakaviracitam ; sampāđakaḥ samsodhakaś ca Vijayajinendrasūriśvaraḥ. Prathamāvrti. Lākhābāvala-śāntipuri, Saurāṣtra : Sri Harsapuşpāmsta Jaina granthamālā, Vira sam. 2517. Vikrama sam. 2047. San 1991. 4, 204 p. ; 14 x 27 cm. (Sri Harsapuşpāmsta Jaina granthamālā; granthānka 227) “Pratayaḥ 750". Avacūrņi begins : Om namah/Šriprasamareteħ-śāstrasya pitha bandhaḥ
1989
1991

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PAMPA-APOGEE OF KANNADA LITERATURE
HAMPA NAGARAJAIAH
Pampa (C.E. 941) is a legend of Kannada literature. His two works have acquired Epic status by any difinition which can be applied to a literary work. A great epoch in the annals of Kannada literature was heralded by Pampa, a great celebrity among poets and the earliest campū-kāvyas extant from Karnataka are the works of Pampa. In an epigraph dated C.E. 950 his verses were quoted which shows that Pampa had attained great fame by that time.
Pampa while succinctly narrating the genealogy and the life deeds of the Vemulavāḍa line of Cālukyas in the prolegomena verses also concises his own biography mainly in the last canto, and says that he composed the prabandam olim the campū-kāvya, at the behest of the court-poets and out of gratitude for the great cordiality shown to him by the ruler Arikeśarin; the greatness of the poet is that even the verses containing historical elements, are easy and flowing. Any study of Kannada literature is incomplete without reading the two epics of Pampa. Vikramarjuna-Vijayam is an unsurpassed gem; the work is in some ways unique in the whole range of Kannada literature for the vivid portraiture of its scenes, skilful metrical effects, graphic description of the battlefield-practically unknown to any other works.
Madhava Somayāji (A caste Brahmin) of vatsagotra chief of Vasanta, Koṭṭūru, Nidagundi and Vikramapura agrahāras assigned to Brahmins for their maintainance, belonging to Vengipalu in Vengimandala division, now in Andra Pradesh. His son was Abhimanacandra and his son Komarayya who was the father of Bhimapayya. That was the period when proselytism was common. Bhimapayya, who had the title of Abhiramadevaraya, contemplated that 'of the castes, the best is Brahmanism and of the religion the best is Jainism'. After matured consideration, Bhimapayya proselytized on his own accord from Viprakula to Jainism. Bhīmapayya married Abbaṇabbe, a granddaughter of Joyisa Singha, also a proselyte Jain from Śaivism, who was a resident of Annigere, a famous Jaina settlement. Bhimapayya and Abbaṇabbe had two sons, Pampa, the elder and Jinavallabha, the younger. Jinavallabha, also a litterateure and proficient in three languages, has authored the renowned Gangadharam inscription composed in Sanskrit, Kannada and Telugu languages, which provides fresh information on the life of Pampa; Gangadharam is also associated with Somadevasūri, a mahā-kavi.

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The days of his childhood, spent on the banks of river Varada, the bounty nature in all its splendour of the Banavāsi region is kept alive in the poet's memory which finds expression in Pampa-Bhārata, the greatest epic in Kannada language and a work of great aspiration. Thus when he describes Hastinapura the poet's eye captures the grandeur of Banavāsi and Pampa does not forget to make Arjuna alias Arikeśarī include Banavāsi in his itinerary. When the hero Arjuna was finally crowned on the throne, the poet does not forget to sprinkle the holy water of Varada, the river where the author bathed in his bālya; similarly few authentic details of Pampa's life are forthcoming in the kavya.
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Though Pampa, with all his humility states that he follows in the wake of the great sage Vyasa, still his work is no direct translation or adaptation of the Sanskrit original, even though Vyasa-Bhāratam is the main source, and the poet admits that he is not equal to Vyāsa. With the touch of his magic wand Pampa imports into his narration the colour and tone of his time and region.
Arikeśari-II (930-55) of Vemulavāḍa branch of Calukya dynasty, a feudatory of Rāṣṭrakūta king Kriṣṇa-III (935-65), had the honour of two of the contemporary luminaries being the court-poets; the illustrious Kannada poet Pampa as the senior writer adorned the court of Arikeśari-II alias Ariga and the celebrated Somadevasūri (950-83), the author of Yasastilaka and Nitiväkyāmṛta, a junior to Pampa, adorned the court of Arikeśari-III, the grand-son of Arikeśari-II. A moving, though out spoken, portrayal of the pleasures and adventures of love, of travel, of penance, of struggle and the great war of Arjuna are properly attributed to the patron Arikesari.
Referring to the happening of Veņisamhāra, Pampa's supremacy is seen in dramatizing the situation and focussing Bhima :
The vengeance Draupadi wreaks for the indescribable humiliation she has suffered evokes from Bhima this tribute 'Earth-shaking is the impact of your hair unbound. An empire extending to the ten quarters of the sky and shielded with the whole umbrellas of countless vassal kings has had its most violent shake-up. The entire line of the Kurus had sunk without a trace in it. It had added fresh vigour to my valour. The whole of Mahabharata has its true origin here, in the unbinding of your hair [K. Narasimha Murthi, - in 'the image of woman in Indian literature' ed. Yasoda Bhat; 1993-68].
In the entire history of Kannada literature, whether it is ancient or modern, much better known and of greater literary merit is Pampa's

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Vikramārjuna-Vijayam olim Pampa-Bhāratam, a mahākāvya in fourteen cantos; it recounts in epic style the story of Maha-Bhārata of Vyāsa, at the same time eulogizes the Cālukya king and patron of the poet.
The classic conflict between the god Siva in the form of a Kirāta, a chief of hunter class, and Arjuna, the valient man, hero of the epic, being witnessed by the goddess Pārvati herself present, and finally ending in the latter's attainment of the invaluable weapon the Pasupatāstra is described in such a way that the reader gets an impression of the poet engrossed.
Adipurānam is another work of Pampa, which he could compose within three months whereas he took six months to complete the other Kävya. The fact that he could author two major compositions within the stipulated span of nine months, speaks of his accomplishment as a gifted writer. Pampa was born in the year C.E. 902 and when he achieved the feat of completing two mahā-kāvyas in the year C.E. 941, he was in his early age of 39 years old. He further confirms that he was born in a Dundubhi-samvastara, the fifty-sixth year in the cycle of sixty, and that his voice was so distinct and dignified as the sound of dundubhi, a large kettle drum.
Devendra-muni, a famous Jaina Ācārya of the period, was the preceptor of Pampa; Indra-III (914-29), the Rastrakūta emperor, was also a lay votary of the adept Devendra-muni. Pampa and his younger brother Jinavallabha were also lay followers of Jayanandi-bhattāraka of Pandarapalli (Pandarapura). Of the two compositions in the mārgastyle, of the poet Pampa, Vikramārjuna-Vijayam is easily the best, an account of its copious action, the rich melody and fine imagery of its verse; the description of the war camps and the reactions of the soldiers is par excellence. It depicts the pomp and inevitable circumstances of war, the gruesome details of the battlefield. Pampa had the first hand knowledge of the field of battle. War is a common theme, but none could match the quality of Pampa.
Adipurānam is a work of artistic perfection admittedly distinguished in the field of religious literature. In fact the bhāvā-valis (successive births) have substituted the concept of avatāras, a main theme of Vişnu-purāņas. Mahāpurāņa of Jinasena and Guņabhadradeva had standardised the narration of transmigration or the cycle of the former and the future existence. Adipurāna, a campū in sixteen cantos, handles the Jaina legendary theme of Rşbhadeva, his sons and daughters, with considerable force and power and excells its source of Jinasena's Sanskrit Adipurāņam (C. 850 A.D.) the first part of

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Mahāpurāṇa. Kannada Adipurāņam became a model for the later Jinapurāņas, but all of them must take a rank well below their model.
The first few cantos are devoted to the successive previous births of Adinatha, the first of 24 Tirthankaras; Jayavarma, Mahabala, Lalitangadeva, Vajrajangha, Ārya, Śrīdharadeva, Suvidhi, AcyutendraI, Vajranābhi, Acyutendra-II are the ten repitition of births and the next birth to follow was the penultimate in the transmigration. Purudeva, born to Marudevi and Nābhirāja, happily married Yasasvati and Sunanda; Bharata, the first of the twelve cakravartis and Bahubali, the first of the 24 kāmadevas, were his eldest and elder sons; Brahmi and Sundari were his daughters. He made his children proficient in various arts and science, himself taught the art of writing to Brahmi, and from her originated the Brahmi-script; to Sundari, his second daughter, he taught the science of arithmetics. Thus the first Jina set a model of an ideal father in giving good education to the daughters also. Adideva, the hero leading a life of pleasure in the company of his consorts, had spent his ten previous births and in the eleventh birth as the monarch of a splendid kingdom, while merrily viewing an exhibition of dancing performance of the celestial dancer Nilānjanā, all of a sudden the dancer disappeared as it was the end of her life. Albeit, Indra, who had designed the performance to evoke the feelings of detachment from the terrestrial interests in Purudeva, immediately created another Nilanjana to continue the performance uninterrupted. None in the audience could make out the difference except the intended Purunatha who got the clue and decided to relinquish the profane life on the realisation of the essential ephemerality, disillusionment overtook him. He was shaken from his complacency by this incident, pregnant with deep significance. He saw in a moment's flash the hollowness of worldy life and the wisdom of seeking release from its bonds. Purudeva wasted no time and immediately swung into action, installed his sons on the respective throne, sought the peace of forest and penance and attained the eternal salvation in the end.
Pampa has handled a Jaina puranic theme in a very dignified manner; he was gifted with the required literary capacity and the basic knowledge in the field of religious literature. Thus Adipurāṇam is marked by all the distinguished qualities of great poetry and furnished the model for the Jaina-puraṇa. The traditional five auspicious events, pañca-kalyāṇas in the career of a Tirthankara (the conception, the birth, the exit, attaining omniscience and the final release from bondage by mokṣa) and the celebration of these events. The last quarter of the Adipurāņa is devoted to the celebrated story of Bharata and Bahubali, that reminds and partly resembles the episode of Duryodhana and

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Pāndavas. Bharata and Bāhubali respectively symbolising the lust for power and the eternal delight in renunciation. Pampa is highly indebted to Jinasena's Adipurāņa, but he soars to greater heights of poetic excellence. Jinasena is primarily a religious preceptor, an unp Nirgrantha patriarch of the age and secondarily a poet of eminence; but Pampa is primarily an eminent poet and secondarily a Jaina śāstrakāra. Pampa has produced poetry from the tip of his quill, just as Siva produced the Ganges from the tip of his top knot. Kannada language and the campū style reached its perfection in his hands; he has employed the standard dialect spoken around Puligere; the poet is convinced that the excellence of his diction has enhanced the power of speech of goddess Sarasvati! Pampa is not an escapist, he does not denounce the profane life outrightly. He positively advocates a life of pleasure in the company of women who are a moving creeper of ananga, the cupid. In one of the final benedictory verses of his epic, while enunciating the benefits of reading his kāvya, he wishes the reader to derive the satisfaction of spending happy time in the company of the desired woman; but that is not the end of everything. He has greater things to say. Thus his poem is the greatest epic in Kannada literature. Pleased by his achievement and contribution, Arikeśari-II, sent words, seated him by his side on the throne, granted maid servants, villages, ornaments of pañca-ratna for daily use, excellent dresses, cattle-all in plenty; crowning all this, the king alloted to Pampa, Dharmavura, the best of agrahāras which was glittering like the treasury of the king.
Pampa belonged to the lineage of Kondakunda anvaya, desigagana, pustaka (sarsvatī) gaccha (baļi) and had the following titles: Kavitā-guņārņava, Purāņa-kavi, sukavijana-mano mānasottāmsahamsa, Sarasvati-maņihāra and samsāra-sārodaya. He was a savyasāci, equally at home both in the art of war and to drive quill. A host later literati irrespective of their religion, have paid glorious tributes to the literarum doctor Pampa. His sweet and flowing style is valued highly by critics. Pampa, as a self critic, has assessed his works and has remarked that his poem is always new and dignified as a sea; there can be no better evaluation.
Pampa vibrates with zest for life. He explored new vistas and made enormous cultural excavations, in the process, exploiting the creative possibilities of Kannada language and exploding the uni-dimensional quality of Kannada literary tradition. He has employed the standard Kannada dialect of his time, spoken around the north-karnataka region; it was then called as the Puligere-Kannada, the place considered as the cream centre of cultural and socio-political activities.

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Pampa had some advantages and a solid infrastructure; the literary stage was all set for the arrival of a greater author. Srivijaya, Gunanandi, Gunavarma-I, had deviated from the scholastic tradition of writing only the glosses or commentaries on primordial Prakritāgama texts and had evolved a new trend of taking theme from classics and writing long poems in campū style. In addition to this conducive atmosphere, Pampa had an added advantage of the family background where two religions, of Brahmanism and Jainism, had fused into one main stream.
Pampa, while rendering mahā-Bhārata into Kannada, has ably attempted to give a re-orientation to the theme by culturally localising the immortal saga, wherever appropriate. He experimented with the theme, the language, the form and metre, with a sense of native consciousness. Pampa has occasionally given vent to his heart felt emotions; at one stage he expresses vociferously-what is it that others can give us or others can achieve for us? Worship, fame, profane profitthat is all; albeit, all this and much more can easily be achieved by complete dedication to Jinendra; this is perhaps the quintessence of the author's message.

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ĀRĀDHANĀ-KARNĀȚA-ȚIKĀ
HAMPA NAGARAJAIAH In Jaina narrative literature there are a number of stories and anthologies of stories (kathā-kośa) which belong to the tradition of Arādhanā, a treatise on the superior and the inferior varieties of death, authored by Sivakoti alias Sivārya (Pkt. Sivajja). The Ārādhanā olim Mulārādhanā, also called Bhagavati-Arādhanā and Brhadārādhanā, in Jaina Sauraseni Prakrit containing about 2170 gāthās, is one of the very early texts (c. 1-2nd cent. C.E.), which belongs to the tradition of Lohārya alias Lohācārya.
Bhrājisņu (c. 800 C.E.) has composed a Kannada comm. perhaps even earlier contemporary to Vijayodayātikā of Aparājita-sūri (C. 9th cent) and definitely earlier to Brhat-kathā-kośa of Harisena (C. 930).
Āradhana-Karnāta-Tikā. (AKT) the Kannada Comm. of Bhrājisnu, was fairly a voluminous work consisting of not less than of about 175 tales, practically covering the whole range of Ārādhana text. Albeit, only a bunch of 19 tales apropos of the kavaca section has come down to us. The word Kavaca is of greater significance; it is an armour of spiritual protection to the ārādhaka, the person who is committed to emacipation of body and of passions through external and internal penances. Like the kavaca, coat of armour, protecting a soldier, here the kavaca, in the form of exhortation by illustration of stories of religious martyrs who boldly sustained the calamities and the visiting afflictions. It is a sort of psychological morale boosting to take more courage, to make the ārādhaka more determined to face the veritable death.
Though Bhrājișnu is totally unknown entity in the entire corpus of the known patriarchs and pontiffs and authors of Karnātaka; but still Bhrājisņu is not an unusual name; it is mentioned in the list of 1008 names for the Tirthankaras. Therefore it is a pakka typical nomen of the Jina tradition, one and only author in the whole body of Jaina literature to mention the name of Bhrājisnu and his work AKT. Rāmacandra-mumuksu (c. 10th cent) is a friar and a Sanskrit author of Punyāsrava-Kathākośa, an anthology of tales of wholesome karmic influx. Ramacandra also admits that he has borrowed the theme and model, in narrating the story of Śreņika, from Bhrājişnu's AKT. From this statement two things become clear: i. Bhrājişnu's work was so

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167 famous and popular that even the Sanskrit author had the inspiration to immitate its model. ii. Rāmacandra-mumuksu was well-versed in Kannada.
Bhrājisnu (c. 800 C.E.) is one of the earliest authors of Kannada literature of the extant works AKT olim Voddārādhane is the first work, in temporal terms, no other work, prose or poetry, earlier to this, has survived in Kannada. Bhrājisnu comes from Pallikheda, the modern Hallikheda in Bidar district; he lived and wrote at Malkhed olim Mānyakheța, the capital of Rāstrakūtas during the reign of GovindaIII (793-814). The work is composed mostly in the pre-old Kannada style that existed before ninth century C.E.
The great luminary Bhrājisnu is felicitous in Prakrit, adroit in Sanskrit and an adept in Kannada. His theme is religion and philosophy in which he is a connoisseur; but, basically Bhrājisnu is gifted with poetic craftsmanship. He is a born genius who conferred literary dignity on the spoken dialect of Kannada language by adopting it to the highest purposes of literary art. Pondering on the vanity of riches, the uncertainty of life, the spiritual previleges of Nirgrantha philosophy, Bhrājisnu effectively drives the reader to live lives of detachment and sobriety and to turn to introspection. The call to give up the terrestrial interests is so powerfully portrayed with the illustrations of the ideal life of the ascetics that it has the unmatched tranquilizing effect on the reader.
When most of the authors around him were busy in writing their works in Sanskrit, Bhrājisnu opted to write in Kannada; when his contemporary authors were after the verses in different metres, Bhrājisnu preferred the prose, that too a pithy Kannada which has no match to it in the entire hoard of Kannada works; Kannada prose saw its apogee in this work. The author has exploited the grandeur, brilliance, elegance and other possibilities of Kannada prose; it is almost a work of prose-poem.
Even piquant situations like the wife or mother lamenting over the separation of her husband or son, the prince leaving the entire property and accepting the vows of an ascetic, are carved to perfection in chaste Kannada language. For Bhrājisnu, language is tool, a brush to paint, a chisel to carve the wax and wane of the profane life which can be used as a ladder to reach a state of eternal bliss. It does not mean that there are no limitations in the work. For example, there are repetitions, but this is justifiable if we treat every story a seperate entity, then the question of repetition does not arise. But there are some portions,

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often an entire paragraph, where it is loaded with religious sermons with Prakrit gāthās and Sanskrit slokas. On the whole, Bhrājiṣṇu's style is less Sanskrit-ridden and more Prakrit oriented.
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Following is the format of Aradhana-Karnāṭa-Țikā olim Vaḍḍarādhanā: the text opens with the invocatory Sanskrit sloka of Ratnakaranda śrāvakācāra attributed to Samantabhadradeva; (namaḥ sri vardhamānāya nirdhūta) followed by a prose passage, which serves the purpose of introductory remarks for the whole comm. cum gloss, and at the end of this preamble, Bhräjiṣnu states that thereafter he is going to narrate the tales of all-redeeming personalities, the Mahāpurusas. Accordingly he starts telling the stories of 19 eminent personages, one by one; each story opens with a Prakrit gāthā; all the 19 gāthās as the beginning of each tale are taken from the Ārādhanā of Śivarya corresponding to gāthās Nos. 1539 to 1557 of the text. Each gāthā is literally explained in Kannada by giving word to word meaning immediately after that follows the detailed narration which expands the encoded gist of the (Aradhana) gāthā.
In the body of each story also often Prakrit and Sanskrit verses are quoted; wherever the dogmatical discourses are prominently discussed to focus the spiritual aspect, the quotations abound in number and sometimes it covers the whole page. The felicitous Bhrājiṣṇu is easily at home in Kannada, Prakrit and Sanskrit, as stated earlier; his reading is vast, his catholicity outstanding, he quotes from Bhavabhūti also. The format of each story is so well-defined and framed, from the opening line to the closing para, that very soon the reader will be familiarised with the pattern.
It is evident that Bhrājiṣṇu has not followed Hariṣena (c. 930) or Prabhācandra or any of the extant Sanskrit commentaries which are all later to AKT., in temporal terms. AKT is definitely based on a Prakrit source. For instance, it very much resembles the kaha-kosu (Kathākosa) of Siricanda (Śricandra) in Apabhramsa; in the narrative format and in content there is so much similarity that Bhrājiṣṇu and Śricandra. have followed a common Prakrit comm. of Aradhana text, which is not extant. It should be said to the credit of Bhrājiṣṇu, Śricandra, and, of course, Harişeņa that they have elaborated the stories in their own way, keeping the outline and the motive, as envisaged by the original author, in tact.
The depth and dimension of the AKT has a wide range which includes religious, social, cultural, political, historical and literary aspects. Only the three stories of Bhadrabāhu, Cilātaputra and Canakya are quasi-historical, containing historical allusions to the

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period of the Maurya dynasty; the rest of the stories are purely legendary, studded with folk motifs and socio-cultural elements. Bhrājiṣṇu's insight and knowledge of his contemporary life, the animal world, the royal house, the merchant community and above all, the Jaina monachism is remarkable. The author is so meticulous that he vividly portrays the minor characters also with appropriate details. The wisdom and timely action of womankind is personified even in minor characters like Birdi, Gambire and sumati.
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Though the title of the comm. cum gloss of the work is ĀrādhanāKamāṭa-Tikā, it is more popular and familiar in Karnataka as Vaḍḍārādhane, olim Voḍḍārādhane, a nomen derived from or equivalent to Sanskrit Bṛhadārādhanā. The etymology of the word Vadḍārādhane is worth pondering, because it has the connotation and denotation of Nirgrantha tradition. Vadḍārādhane is a compound word consisting of Vaḍda+aradhane, two noun forms. Vadda-, the first part of the word is a cognate of Prakrit Vadda, meaing 'great', ārādhane, the second part of the compound, is the nomen of Mulārādhanā of the adept Śivakoti alias Šivarya, as suggested in the beginning. Therefore, the literal meaning of the compound word Vaḍḍārādhane is-'the great Ārādhanā text', highly respect as a holy book. Another suggestion as a probable title of the work is upasarga kevali stories, a variant of Maha-purusa stories. But these are all innovations of later period; the title of the work, as intended by its author, is Ārādhana-Kamāṭa-Țikā.
Till recently the work was wrongly attributed to the authorship of Śivakoti-muni. Of all the commentaries on Aradhana, and of all the Katha-kosas of the Aradhana tradition including that of Harisena and Śricandra (kahā-kosu), the best is Bhrājiṣṇu's Aradhana-Kamāḍa-Ṭikā. Bhrājiṣṇu's monastic or cognomenic appellation is not known. But the supremacy of AKT, a work of soaring ambition, is that it was written at a transition period of Kannada language. Exactly that was the stage when the pre-old Kannada language was slipping away making room for the familiar old Kannada phase. From the beginning of the ninth cent. onwards and upto the end of the eleventh cent. old-Kannada dominated the scene of Kannada literature. The traits of modification of pre-old Kannada into old Kannada are explicitly seen in Vadḍārādhane. Bhrājiṣṇu is facile in different Prakrit languages such as, Ardhamāgadhi, Apabhramsa, Sauraseni and Jain Mahārāṣṭrī:
i. grāma-nagara-maḍamba-pattana-dronāmukha, types of villages
and towns.
ii. grāme eka-rātram nagare pañca-rātram aṭavya dasa-rātram, a

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standard phraseology prescribed for the stay and movement of Jaina friars and nuns in the canonical literature.
ili. Vata-pitta-śleşma-svāsa-khāsa-jarā-aruci-cardi etc., the names
of seven hundred diseases.
Such other descriptive and enumerative repetitions often found in different stories of AKT, is the influence of Ardhamāgdhi prose style; this confirms that the author is well-acquainted with Ardhamāgadhi canonical texts.
Though the present edited texts of AKT have given prominence to the manuscripts with the opening Sanskrit śloka of 'namaḥ śri vardhamānāya', as they belong to the recension of a particular group of preserving the text intact, equal weightage should be given to the other manuscripts which open with three Prakrit gāthās of one each of the invocatory gathas from Prakrit-Nirvana-bhakti, Pravacana-sära and Pancāsti-kāya of the adept Konda-kunda-ācārya; actually commencing the AKT with the Prakrit-gāthās is in tone with the disposition of the author and the text. The Sanskrit śloka has been interpolated and substituted by the later copyists.

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COMMUNICATION COMMUNICATION
ABHIDHĀNA-RĀJENDRA Preachings of Jain Tirthankaras, known as "Āgamas" upon which the Jain religion is based, are compiled in the Ardhamāgadhi (Prakrit) language. Besides being in Ardhamāgadhi the Āgamas are full of technical terms, the true meaning of which cannot be understood with the help of ordinary dictionaries or lexicons.
Though there were quite a few Prakrit dictionaries with Sanskrit synonyms and Prakrit grammar, yet the need was always felt of a canonical encyclopaedic lexicon which would be helpful in understanding scientifically the texts and facilitate in the systematic study of Jain Scriptures, history of Jain religion, its philosophy, logic, ethics etc. By the middle of the 19th century many foreign scholars and following them Indian Pandits were inspired to study Jain texts and did research in Jainology, in particular, and Indology in general. That was the time when Jain scriptures and most of ancient literature were in a decaying state. Scriptural knowledge and conduct of Jain monks had deteriorated. At such a time a nineteenth century Jain Ācārya Srimad Vijaya Rajendra Sūri (1827-1903), after his deep probing of life and condition of his time, was worried and thought of reviving and re-establishing the study of Jain texts, and along with them, the study of old Prakrit languages in India. He pioneered the creation of ABHIDHĀNA RĀJENDRA KOŞA and thus paved the way to the study of Jain scriptures and saved invaluable heritage of Jainism. Sūriji felt that thousands of valuable words of Jain philosophy had become obsolete and something should be done to revive and reestablish them. He collected all valuable words of Jain philosophy, found in their original Sanskrit roots, gave correct definitions and noted the exact meaning they embodied.
He started compiling Abhidhāna Rajendra in 1889 when he was 63 and continuously carried on the work for 14 years till 1903. Despite his rigorous monk life, extensive tours, organising Pratisthās, Anjansalākās, initiation of Diksās, religious discussions and waterless fasts during cäturmāsa, the work of the Dictionary was carried on.
The Abhidhāna Rājendra was compiled in a methodical and perfectly organised manner. Ardhamāgadhi Prakrit terms and words are arranged alphabetically giving the etymology, derivations, grammatical description of each word with their Sanskrit equivalents along with shades of various meanings special connotations listing all

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the allusions and references to the usages from various ancient writings of the Acāryas. It gives in detail the history of a particular word, its origin, gender, suffixes with sūtras, their vṛttis, bhāṣyas, niryuktis and cūrnis. The history of various Darśanas, Vedānta school, NyāyaVaiseṣika Mimāmsā system of thought have been beautifully dealt with in an elegant style.
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The Abhidhana Rajendra deals with 60,000 Prakrit words and their Sanskrit synonyms starting from "A" and ending with Ha with their mātrās in Devanagari script. Its 7 volumes abound in treasury of references from 97 works of ancient Jain Acaryas containing approximately 4.5 lakhs Sanskrit verses. It is an ocean of languages and a quintessence of Jain Agamas. The names of 97 works have been mentioned in the First volume for the purpose of authority and authenticity for inquisitive students, research scholars and monks. There is no parallel to be found in any language or religion of the world of this Ardhamāgadhi Prakrit-Sanskrit Lexicon or Viśvakosa spreading over to about 10,000 pages. The Abhidhāna Rājendra is a crowning achievement of Rajendra Sūriji, despite his other literary works such as Paiya-saddambuhi, Kalpasūtra, Bālāvabodha and so
on.
Many abstracts and technical terms related to Jain Siddhanta and Philosophy, Anekāntavāda (Syāvāda), Isvaravāda Saptanaya, Saptabhangi Şaḍdravya, Navatattva, Geography, Astronomy, History of Jain Tirthas and Tirthankaras and their past life, Agamic subjects and their Vacanas have all been delineated in detail in this work. Words, such as, Ahimsā, Antara, Ātmā, Āu, Āgama, Ahar, Kamma, Kevalaṇāna, Ceiya, Jiva, Titthayara, Poggala, Mokha, Lessä, Sudda have occupied several pages in their interpretation, elicitation and commentary.
No subject concerning Jain metaphysics, philosophy, logic, ethics, epic, narratives has been left untouched. Even a cursory glance through the pages of the book will acquaint anyone with essentials of Jainism. Students of Jainology, research scholars, Jain monks whosoever wants to know any subject or connotation of any word in entiriety can look for it at one place in this single volume.
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To facilitate the study of the Prakrit language, Rajendra Sūriji translated the 8th chapter of Acarya Hemacandra's Siddhahema Prakrit grammar with their Sanskrit commentary which has also been published in the preface of the Abhidhana Rajendra.
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Sūriji could not survive to see the printing and the publication of his magnum opus in his lifetime. When the printing of the first volume came out some 70 years ago, many foreign and Indian scholars showed eagernes to study Jain religion, the Prakrit language and Non-Jain philosophies. They were immensely delighted and profited by it, as they received such a unique, complete and fascinating encyclopaedia after years of patient waiting. After the lapse of about 70 years or so, when the first edition became unavailable, two more editions in 1984 and 1986 were brought out without any change. After years of study Sylvan Levy of Paris remarked "I can say that no student of Indology and ancient India can ignore this wonderful work. In its specialisation it has surpassed-"The Jewel of Lexicons-the Saint Petersberg lexicon". Will there be any work about Hinduism and Buddhism comparable to it?"
With fast developing interest and study of Jain religion, culture and philosophy in several universities of the world its English translation will be universally useful and beneficial to the students of Jain studies, research scholars and historians in general. As English is widely used and has special place in European languages and is the foremost language of the world, the English translation of the Abhidhana Rajendra is a sine qua non. With this object, views and suggestions of scholars of Jain studies, research institutions, universities teaching Jainism, having linguistics, historical and humanities departments are invited for the intended English translation of the Abhidhana Rajendra.
This article is based on the 50th anniversary commemoration issue of Shri Rajendra Sūriji and the other special number magazines, such as, Tirthankara (1975) and Sasvatadharma (Jan-Feb 1990) and the first volume of Abhidhana Rajendra Kosa.

K.L. Banthia

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JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999
NEWS ON JAINISM AROUND THE WORLD
A Seminar held at Ahmedabad on the Original
Language of Jain Canonical Works A seminar on the original language of Jain canonical works was held at Ahmedabad at the Jain Hatheesingh Wadi on the 27th and 28th of April, 1997 under the joint auspices of Prakrit Text Society, Prakrit Vidya Mandal and Prakrit Jain Vidya Vikas Fund in the presence and blessings of His Holiness Acārya Sri Vijaya Suryodaya Sūriji and Vijaya Silacandrasūriji. The opening ceremony was in the form of a general meeting which was adorned by the presence of reputed guests like Sheth Shri Shrenikbhai Kasturbhai, Shri Pratap Bhogilal of Bhogilal Leherchand Institute of Indology, Delhi, and Shri Narendra Prakash Jain of Messrs Motilal Banarasidas, an international publishing Firm. On that occasion linguistically re-edited First chapter of the Ācārānga by Dr. K.R. Chandra was released by Pt. Dalsukhbhai Malvania and other five books were also released by the same eminent persons. Thereafter in the seminar thirteen papers were read and highly academic deliberations were held on them. Notable scholars who presented the research papers were Professor Dr. S.R. Banerjee (Calcutta University), Dr. M.A. Dhaky and Dr. Sagarmal Jain (Varanasi), Dr. R.P. Poddar (Ladnun), Dr. H.C. Bhayani, Dr. K.R. Chandra and Dr. R.M. Shah as wall as Dr Jitendra Shah (Ahmedabad) and other scholars from Ahmedabad, Udaipur, Patan, etc. Nearly 50 local Professors took active part in the deliberations.
The outcome of the deliberations was : 1. The original language of the teachings of (Jināgama) Mahāvira was Ardhamāgadhi, 2. Ardhamāgadhi is older than Sauraseni, 3. and Sauraseni Agama works are composed at a later age.
Note: Dr. Jagadish Chandra Jain in his 'Prākrta Sāhitya kā Itihāsa' very clearly says that 5th century B.C. is the date of composition of the earliest works of Jaina (Ardhamāgadhi) Agama, whereas the date of the Digambara's (Sauraseni) earliest work is 1st century A.D.
Dr. K.R. Norman in a letter (dated 28/5/1997 addressed to K.R. Chandra) is also of the opinion that Ardhamāgadhi was the original language of the Jināgama and the Sauraseni Āgamic works are relatively later.

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RECENT PUBLICATIONS
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SOME RECENT PUBLICATIONS ON JAINISM
Nirgrantha Vol-II- Ed by M.A. Dhaky and Jitendra Shah, Sharadaben
Chimanbhai Educational Research Centre, Shahibag, Ahmedabad-380 004. Price Rs. 200.00.
Manatunga aur Unke Stotra-ed by M.A. Dhaky and Jitendra Shah,
Sharadaben Chimanbhai Educational Research Centre, Sahibag, Ahmedabad-380 004.
Arhat Parśva and Dharmendra Nexus-by M.A. Dhaky, Lalbhai
Dalapatbhai Institute of Indology, Ahmedabad-380 009, and Bhogilal Leherchand Institute of Indology, 20th KM. G.T. Karnal Road, Delhi-110 036, Price Rs. 400.00.
Studies in Jainism-published by the Ramkrishna Mission Institute of
Culture, Golpark, Calcutta. Price Rs. 75.00.
Pañcāsaka-prakaranamof Haribhadra Sūri-ed by Dinanatha Sharma.
Pārsvanātha Vidyāpītha 1997, Varanasi-5. Price Rs. 250.00
Bauddha-pramana mimämsä ki Jaina drsti se samiksāby Dharma
Chand Jain, Parśvanātha Vidyāpītha, 1995, Varanasi-5, Price Rs. 200.00.
Jaina Philosophy and Religion-by Nagin J. Shah, Bhogilal Leherchand
Institute of Indology, 20th KM. G.T. Karnal Road, Delhi-110 036, 1998, Price Rs. 450.00.
Kapoar Chand Jain-Bibliography of Prakrit and Jain Research, Shri
Kailash Chand Jain Memorial Trust, Khatauli-251 201 (U.P.) 1991, pp. xxxiv+130, price Rs. 8.00.
D.C. Dasgupta-Jaina System of Education, with an Introductory Note
by Satya Ranjan Banerjee, Lala Sundarlal Jain Research Series, Vol-XII, Motilal Banarsidass Publishers Pvt. Ltd, Delhi; Reprint 1999, Price Rs. 200.00.
Kurt Titze-Jainism, A pictorial guide to the Religion of Non-violence,
Motilal Banarsidass Publishers Pvt. Ltd., Delhi; Price Rs. 2500.00.

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