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 // jaina bhavanA JAIN BHAWAN PUBLICATION

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Contents 121 Umasvami/Umasvati Maurice Winternitz 125 Umasvati S.C. Vidyabhusana 130 Bibliography on Umasvati/Umasvami R. Wiles 160 Pampa-Apogee of Kannada Literature Hampa Nagarajaiah 166 Aradhana-Karnata-Tika Hampa Nagarajaiah 171 Communication Abhidhana-Rajendra K.L. Banthia News on Jainism Around the World 174

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Vol. XXXIII MAURICE WINTERNITZ* The Digambara Umasvamin, who is called Umasvati by the Svetambaras1 and described as a pupil of Ghosanandi Ksamasramana, was, according to tradition, a pupil of Kundakunda. The Digambaras also give him the epithet Grdhrapiccha, "Vulture's feather," which Kundakunda had too, and the title "Reciter" (Vacaka-sramana or Vacakacarya). According to the Digambara-Pattavalis 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 Umasvati. He is said to have written no less than 500 books, but his most famous work, which he wrote in Pataliputra, is the Tattvarthadhigama-Sutra,3 "the Manual for the Understanding of the True Nature of Things," a Sanskrit manual, which is recognised as an authority by both Svetambaras 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 UMASVAMI/UMASVATI * From History of Indian Literature, Vol-II, Calcutta University, 1933. 1. He is said to be called so because his mother was called Uma Vatsi and his father Svati. 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.; Vidyabhusana, 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 Umasvati 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 Umasvati in the appendices; with a commentary in Hindi, also in Rayacandra-JainaSastramala, Bombay 1906; with Introduction, Translation, Notes and Commentary in English by J.L. Jaini, Arrah 1920, SBJ, Vol. 2; Text of the Sutras 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 Tattvarthadhigama, 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 Sutras and in the Commentary appended by the author himself, in the closest possible agreement with the Canon, more especially with Anga VI and Purva 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 Umasvamin. 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 Svetambaras and Digambaras, bear witness to its significance and great popularity; these include commentaries by such notable teachers as Siddhasena Divakara, Samantabhadra and Haribhadra. The last-named also wrote a commentary on Sravakaprajnapti, 5 a systematic treatise of the Jaina religion for lay adherents, in Prakrit. Prasamarati-Prakarana, 6 Treatise on the Joys of Peace of the Soul," is a religious-philosophical work, also possessing literary merit. Siddhasena Divakara wrote a commentary on the Tattvarthadhigamasutra 7 A commentary, entitled Sarvarthasiddhi was also written by Pujyapada Devanandin. In the first half of the 8th cent A.D. the Digambara Samantabhadra wrote a commentary on Umasvati's Tattvarthadhigama-sutra. The introduction to this commentary is entitled Devagama-stotra or Aptamimamsao in which the Jainistic philosophy of Syadvada is explained. 5. Ed. by B.K. Premchand (Mody), Bombay 1905. 6. Edited in the Appendix to the Edition of Tattvarthadhigama, Bibl. Ind.; also in Amadavada, Samvat 1960; with Tika and Avacuri, Bhavnagar, Samvat 1966; edited with commentary and translated into Italian by A. Ballini in GSAI, 25, 1912, 117 ff.; 29, 1918-20, 61 ff. Tattvanusarini Tattvarthatika was printed in Ahmedabad. Siddhasena Ganin, who also wrote a Tattvarthatika, quotes Siddhasena Divakara. Cf. Peterson, 3 Reports, Extracts p. 83ff; Hiralal, Catalogue, p. xiiff. Distinct from these two is Siddhasena Suri, who in 1185 A.D. wrote a commentary on Nemicandra's Pravacanasaroddhara; 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 Ratnakara and in SJG Vol-1, Bombay 1905; in SJG 10, Benares 1914, and in DJGK I. on the contents of the work, cf. Vidyabhusana, I.c. p. 184f.

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WINTERNITZ : UMASVAMI/UMASVATI 123 Not far removed from Samantabhadra in point of time is Akalanka, 10 or Akalankadeva, who wrote Tattvartharajavarttika, 11 a commentary on the Tattvarthadhigama-Sutra, and Astasati, a commentary on Samantabhadra's Aptamimamsa. He is also the author of works on logic, Nyayaviniscaya, Laghiyastraya and Svarupasambhodhana. 12 A treatise on expiatory rites, Prayascittagrantha (or Prayascittavidhi) is also ascribed to him. 13 His views are opposed by Kumarila, the great philosopher of Brahmanical orthodoxy, whilst Vidyananda Patrakesarin 14 and Prabhacandra defend Akalanka against Kumarila. Vidyananda wrote Astasahasri, 15 a commentary on Astasati, also Tattvarthaslokavarttika, 16 a commentary on Umasvamin's work, Aptapariksa and Patrapariksa, 17 Pramananirnaya and Pramanapariksa. 18 Based upon Akalanka's Nyayaviniscaya there is a work on logic, the Pariksamukha-Sutra, 19 by Manikyanandin;20 and Prabhacandra, who calls himself a pupil of Padmanandin (i.e., Kundakunda), wrote a commentary on the last-named work : this commentary is entitled Prameyakamalamartanda, and is a well-known work on logic. The same author also wrote another work on logic, Nuayakurudacandrodaya. It has been believed hitherto that this is the same Prabhacandra 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 Dhara in the reign of King Bhoja (1019-1060 .),21 One Prabhacandra wrote commentaries on the 10. Cf. Hiralal, Catalogue, p. xxvi ff. 11. Edited in SJG 4, Benares 1915. 12. Laghiyastraya and Svarupasambodhana are edited in MDJG No. 1. 13. Edited together with three other treatises on Prayascittas in MDJG No. 18 (Prayascitta-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 Gandhinatharanga-Jaina-Granthamala, Bombay 1915. 16. Edited in Gandhinatharanga-Jaina-Granthamala, Bombay 1918. 17. Edited in SJG 1,2, Benares 1913; Aptapariksa also in DJGK I. 18. Edited in SJG 10, 1914. 19. Edited in SJG I, Bombay 1905; also in DJGK I. Cf. S. Ch. Vidyabhusana, History of Indian Logic, p. 188 ff. 20. According to a Digambara Pattavali(Hoernle in Ind. Ant. 20, 1891, p. 352) Manikyanandin lived in 528 A.D. Cf. also Hiralal, Catalogue, p. xxviii. A later Manikyanandin 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-Purana (838 A.D.) and speaks of Prabhacandra as the author of Candrodaya. In the

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124 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Tattvarthadhigama-Sutra by Umasvamin, the Samayasara by Kundakunda, Pujyapada's Samadhisataka and on Samantabhadra's Ratnakaranda and Swayambhu-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) Prathamanuyoga, legendary wor which belong the "Puranas" (Padma-, Harivassa-, Trisastilaksana-, Maha- and Uttara-Purana); (2) Karananuyoga, cosmological works : Surya-Prajnapti, Candra-Prajnapti and Jayadhavala; (3) Drawyanuyoga, philosophical works of Kundakunda, Umasvati's TattvarthadhigamaSutra with the commentaries and Samantabhadra's Aptaminamsa with the commentaries; (4) Carananuyoga, ritual works: Vattakera's Mulacara and Trivarnacara and Samantabhadra's RatnakarandaSravakacara. introduction to Nyayakumuda-Candrodaya, Prabhacandra says that he is the pupil of Akalanka and that he also wrote Prameyakamalamartanda. According to this, Prabhacandra 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 Prabhacandra these commentaries should be ascribed, or the short treatise Arhatpravacana, printed in MDJG Nr. 21, p. 114. ff. Jaina authors named Prabhacandra 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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UMASVATI (1-85 A.D.) S.C. VIDYABHUSANA* The Tattvarthadhigama-sutra 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 (Nirjara), and (7) release or salvation (Moksa). According to the Tattvarthadhigama-sutra1 which with a Bhasya or commentary was composed by one Umasvati, these categories can be comprehended only by Pramana, the means of valid knowledge and by Naya, the method of comprehending things from particular standpoints. Umasvati's life Umasvati is better known as Vacaka-sramana: he was also called Nagaravacaka, this title being probably a reference to his Sakha (spiritual genealogy). The Hindu philosopher Madhavacarya calls him Umasvati-vacakacarya.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 Tattvarthadhigama-sutra Umasvati gives the following account3 of * From History of Indian Logic, Calcutta, 1920. 1. There are commentaries on the Tattvarthadhigama-sutra by Pujyapada Svamin called Sarvartha-siddhi, by Akalankadeva called Tattvarthavartikalankara, etc., which will be mentioned later. 3 2. Vide Sarvadarsana-samgraha, chapter on Jaina darsana. nyagrodhika-prasutena viharata puravare kusumanamni/ kaubhisanina svati-tanayena vatsi-sutenarvyam//3// arhad vacanam samyag guru-kramenagatam samupadharya / duhkhartam ca duragama-vihata-matim lokam avalokya //4// idam uccair nagara-vacakena sattvanukampaya drgbham/ tattvarthadhigamakhyam spastam umasvatina sastram //5// (Tattvarthadhigama-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 Tattvarthadhigamasutra by Siddhasenagani. This account is mentioned by Peterson in his 4th Report on Sanskrit Manuscripts, p. xvi. For further particulars about Umasvati see Peterson's 4th Report on Sanskrit Manuscripts, p. xvi, where he observes that in the Digambara Pattavali 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 Nyagrodhika, but he wrote the Tattvarthadhigama-sutra in Patliputra or Kusumapura (modern Patna). He belonged to the Kaubhisanin-gotra. His father was Svati and he was consequently sometimes called Svatitanaya. He was also known as Vatsi-suta, because his mother was Uma of the Vatsagotra. In the Tirthakalpa of Jinaprabha-suri, it is stated that Umasvati 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. UMASVATI'S DOCTRINE OF PRAMANA (RIGHT KNOWLEDGE) 126 Paroksa, indirect knowledge, and Pratyaksa, direct knowledge In the Tattvarthadhigama-sutra, Pramana fluctuates between the meanings of valid knowledge and the means of valid knowledge. In its former sense Pramana, according to this Sutra, is of two kinds : (1) Paroksa, indirect knowledge, which is acquired by the soul through external agencies such as the organs of sense, and (2) Pratyaksa, direct knowledge, which is acquired by the soul without the intervention of external agencies. Paroksa, indirect knowledge, includes mati1 and Umasvamin (probably the same as Umasvati) is included as the sixth Digambara Suri of the Sarasvati-gaccha, between Kundakunda and Lohacarya II. According to Dr. Hoernle (vide "Two Pattavalis of the Sarasvatigaccha" by Dr. Hoernle in the Indian Antiquary, Vol. XX, October 1891, p. 351) the date of Umasvamin's accession is 44 A.D., and he lived for 84 years, 8 months and 6 days. Dr. Hoernle adds, the Kastasamgha arose in the time of Umasvamin. Umasvati's Tattvarthadhiguma-sutra with his bhasya, together with Pujaprakarana, Jambudvipa-samasa and Prasamarati, has been published by the Asiatic Society of Bengal, Calcutta, in one volume, which ends thus: krtih sitambaracaryasya mahakaver umasvati-vacakasya iti. (Jambudvipa-samasa, p. 38, published as Appendix C to the Tattvarthadhigama-sutra in the Bibliotheca Indica series). The Tattvarthadhigama-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. Sruta is knowledge of things (past, present and future) acquired through reasoning and study. Avadhi is knowledge of things beyond the range of our perception. Manahparyaya is knowledge derived from reading the thoughts of others. Kevala is unobstructed, unconditional and absolute knowledge.

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VIDYABHUSANA : UMASVATI 127 sruta, 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, manahparyaya and kevala-is a species of Pratyaksa, direct knowledge, because it is acquired by the soul not through the medium of the senses. Umasvati contends that inference (Anumana), comparison (Upamana), verbal testimony or reliable authority (Agama), presumption (Arthapatti), probability (Sambhava), and non-existence (Abhava), 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 Umasvati 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 Pratyaksa are thus used by these authors in senses quite opposite to those which they bear in Brahmanic logic and in the later Jaina Logic.6 2. UMASVATI'S EXPLANATION OF NAYA (THE MOOD OF STATEMENTS) Naya, the method of description or mood of statements. 5. In the bhasya on aphorism 12, of Chapter 1 of the Tattvarthadhigama sutra. Umasvati observes : anumano'pamanagamartha-patti-sambhava-bhavan api ca pramananiti kecin manyante tat katham etad iti atro'cyate-sarvanyetani mati-srutayor antarbhutani indriyartha-sannikarsa-nimittatvat. (Tattvarthadhigama-sutra, p. 15). In his bhasya on 1-6 of the Tattvarthadhigama-sutra, Umasvati observes: caturvidham ityeke. (Tattvarthadhigama-sutra, p. 9). In his bhasya on 1-35 he mentions the four Pramanas thus : yatha va pratyaksa'numano'pamana-pta-vacanaih pramanair eko'rthah pramiyate sva-visaya-niyaman na ca ta vipratipattayo bhavanti tadvan nayavada iti. (Tattvarthadhigama-sutra, p. 35). These four kinds of Pramana seem to refer to those in the Nyaya-Sutra of the Hindu logician Aksapada. But the same four kinds are also referred to as sub-divisions of Hetu in the Sthananga Sutra of the Jainas, p. 309, published by Dhanapat Singh and printed in Calcutta. Here Paroksa stands for samvyavaharika pratyaksa while Pratyaksa for paramarthika pratyaksa (vide Pramana-naya-tattvalokalankara, chapter II).

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128 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 In the Tattvarthadhigama-sutra, 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) Vyavahara, the practical, (4) Rju-sutra, 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. Vayavahara Vyavahara, 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-sutra Rju-sutra, 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-sutra recognises the entity itself (bhava), but does not consider its name (nama) or image (sthapana), 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-vyavahararju-sutra-sabda nayah/ / (Tattvarthadhigama-sutra, p. 32).

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VIDYABHUSANA : UMASVATI 129 Sabda Sabda,& the verbal, is the method of correct nomenclature. It is of three kinds, viz. Samprata, the suitable, Samabhirudha, the subtle, and Evam-bhuta, 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". Samabhirudha consists in making nice distinctions between synonyms, selecting in each case the word which on etymological grounds is the most appropriate. Evam-bhuta 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. Umasvati in his bhasya on 1.35 observes : yatharthabhidhanam sabdah namadisu prasiddha-purvac chabdad arthe pratyayah sampratah satsu arthesu asamkramah samabhirudhah vyanjanarthayor evam bhuta iti (Tattvarthadhigama-sutra, p. 32).

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WORKS 1 2 3 4 5 UMASVATI/UMASVAMI, ca. 135-ca. 219 CE.1 R. WILES Bibliography on 2 Tattvarthasutra (TattvaSu.) Prasamaratiprakarana (PraRaPra.) Sravakacara Jambudvipasamasa Pujaprakarana-Pujavidhiprakarana 1 Tattvarthasutra (TattvarSu.) PUBLISHED COMMENTARIES 1 Bhasya on the work, the foremost cty, the Svetambara version follows this recension and the Svetambara position is that this is a svopajna bhasya. 2142 granthas (JRK 155a). Kapadia thinks it is the work of the author and that it predates the Sarvarthasiddhi (TattvarSu. 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 mahabhasya no longer extant (NCC 8, 79b; TattvaSu. 1944a, Preface 4). The introduction (115 verses) however is available and is called Devagama-stotra or Aptamimamsa it explains Syadvada and was known to Kumarila and Vacaspatimisra. On the contents see Vidyabhusana 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 bhasya on the Karma and Kasaya prabhrtas. However he goes on to cite Laghusamantabhadra and Hastimalla who refer to this cty: Laghusamantabhadra in his cty on the Astasahasri states that Samantabhadra composed the Gandhahastimahabhasya on Umasvati's TattvaSu.; Hastimalla in his Vikrantakaurava nataka 1. Date from Digambara Pattavali (TattvaSu. 1944a. Preface, p.3). He is also known as Vacaka or Nagara Vacaka (JRK 155b).

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WILES: UMASVAMI/UMASVATI, 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 Svamisamantabhadra (no publication details cited) (TattvaSu. 1974a, Introduction, p. 114). 2. 2.1 Akalanka, Astasati (-Astasati-bhasya, Aptaminamsalankrti) cty. on Aptamimamsa Printed Aptamimamsa. 1905; 1914. 2.1.1 2.3 2.1.1.1 Laghu 1905 Vidyananda, Astasahasri, cty on Astasati, Printed Aptamimamsa. 1905; 1914. 1914 1915 *[Edited in Gandhinatharanga-Jainagranthamala. Bombay, 1915]. [Winternitz 1933:2, 581 n9] (-Visamapadatatparya) (JRK 179). 2.1.1.2 Astasahasrimangalacaranavrtti, cty on the mangalacarana verse only of Astasahasri (JRK 179b). 2.2 Nyayavisarada Yasovijayagani, pupil of Nayavijayagani of the Tapa Gaccha, Astasahasrivivaranam (JRK 179a). Vasunandin, Tika (JRK 179a). Editions of Aptamimamsa2 1990 Samantabhadra Astasahasritika *[Edited with Astasati and Astahasri in SJG vol. 1, Bombay 1905.] [Winternitz 1933:2, 581 nl; JRK 178a] *[Edited in Sanatana Jaina Granthamala; 10, Benares 1914.] [Winternitz 1933:2, 581 nl; JRK 178a] *Devagama, aparanama Apta-mimamsa/ Samantabhadracaryavarya-viracita; anuvadaka Jugalakisora Mukhtara; nirdesana sahayogi Premalata evam Kumari Rupalata. 1. samskarana. Sonagira, Datiya, Ma[dhya]. Pra[desa].: Bharatavarsiya Anekanta Vidvat Parisad, 1989-90 [ie. 1990]. 16, 53, 119 p.; 19 cm. (Hiraka Jayanti Prakasanamala; 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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132 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 3. Pujyapada=Devanandin3 (Digambara), Sarvarthasiddhic. AD 550, 6000 granthas (JRK 155b) or 5500 verses (NCC 8, 78b). He refers to "catustayam Samantabhadrasya" (TattvaSu. 1944a Preface, 4). The oldest Digambara writer, his cty is the basis for all later Digambara ctys (TattvaSu. 1944a Introduction, 65). Printed TattvarSu. 1904a; 1917; 1971. 3.1 Prabhacandra, 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, Tattvartharajavar(t)tika or Rajavarttikalankara (NCC 8, 78a). Granthas 16,000 (JRK 156a). The cty abounds in quotations from Buddhist works, especially from the works of Dinnaga (TattvaSu. 1944a, Preface 5), the editor of the 1953-57 edition was a specialist in Buddhist texts. 5 Printed : Tattvasu. 1913; 1924-29; 1949b; 1953-57; 1982-;1993c. Hindi summary : TattvaSu. 1953-57. 4.1 Padmanabha. Rajavartikatippana (JRK 156a). Vidyananda,5 fl. 775-840, Tattvarthaslokavartika. Verse, uses the Sarvarthasiddhi and Tattvartharajavartika. 18,000 granthas (JRK 156a). Printed Tattvasu. 1918; 1949c. 3. Some notes on him TattvaSu. 1944a p. xl-xlvi. See Jaina sahitya samsodhaka, part 1 p. 83 for other works by him (TattvaSu. 1974, Introduction, p. 65). 4. For information on his works, which are particularly important for the study of Jain logic, see the introduction to Nyayakumudacandra (TattvaSu. 1974. Introduction, p. 66 nl). 5. For information on his works see the introduction to this cty and Astasahasri (TattvaSu. 1974, Introduction, p. 66 nl).

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WILES: UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 133 Siddhasena (Ganin), pupil of Bhasvamin, and grand-pupil of Simhasura, Tattvarthatika, which quotes Siddhasena Divakara. Cf. Peterson 3 Reports, Extracts, p. 83 ff; Hiralal Catalogue, p. xii. ff. [Winternitz 1933:2, 580nl; 'Vrtti' NCC: 8, 80a]. 6 7 Composed near Ujjain [H.R. Kapadia, TattvarSu. 1926-30: 2, Introduction, 49-64]. It quotes Siddhiviniscaya and Srstipariksa (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 TattvaSu. 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.) (TattvaSu. 1974a Introduction, p. 52-60). Printed 1926-30; 1945. Haribhadra and Yasobhara and Yasobhadra, Laghuvrtti "begun by Haribhadra and completed by Yasobhadra, his pupil, [11,000 granthas]. This is quoted by Siddhasena, commentator of Pravacanasaroddhara and is called the Mulatika" (JRK 155b). Pt. Sukhlal in one place follows Muni Jambuvijaya in maintaing that Haribhadra has followed Siddhasena's cty (TattvaSu. 1974a, Introduction, p. 60-61) and later suggests that the cty has been constructed out of disparate fragments of commentary (TattvaSu. 1974a, Introduction, 106-107). Printed TattvaSu. 1936. 8 Cirantana Muni, an anonymous Svetambara monk, he flourished sometime after the 14th cent. A.V. since he cites (cty on 5.31) Mallisena's Syadvadamanjari (TattvaSu. 1974a, Introduction, p. 62). Printed TattvaSu. 1924a. 9 Bhaskaranandin, disciple of Jinacandra Bhattaraka (NCC 8, 79a; colophon to each chapter), Sukhabodha. "[This cty] abounds in quotations from the Rajavartika 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 TattvaSu. 1944a).6 Printed TattvaSu. 1944a.

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134 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 10 Srutasagara, a scholar of the 16th cent. pupil of Vidyanandin, Tattvarthadipika, tika 8,000 granthas (JRK 156a-b; TattvaSu. 1974a Introduction, p. 66). He completed his cty on Asadhara's Mahabhiseka in (samvat] 1582, he also wrote a tika on Satpahuda and Yasastilaka (Nathuram Premi, quoted in TattvaSu. 1974a Introduction, p. 113). Printed 1949b (NCC 8, 78b; Tattvasu. 1974a, Author's Foreword p. 8). 11 Balacandra (Deva) (Digambara), (Tattva)-Ratnapradipika (JRK 156b), Kannada cty. (H.R. Kapadia, Tattvasu. 1926-30:2, Introduction, 45). Printed with Kannada translation of mula (see Kannada translation 1955 below; BIP 1, 50). PARTIAL COMMENTARIES 12 Yasovijaya (1624-88) only an incomplete part pertaining to chapter 1 is available (Tattvasu. 1974a, Introduction, p. 62-63). Printed. Tattvasu. 1924b. 1955. 13 Devagupta's clarification of Umasvati's (Sambandha-)karikas on the sutra (Schubring 1935 8196a). Without knowing his preceptor it is not possible to identify him clearly (Tattvasu. 1974a Introduction, p. 61). Printed : TattvaSu. 1926-30. 14 Lavanyavijaya or Vijayalavanya Suri, Tattvartha-trisutriprakasika, "a detailed explanation of the three aphorisms utpadavyaya etc. of the chapter five (5.29-31), the bhasya on these and Siddhasena's commentary on the bhasya" (Pt. Sukhlal, Tattvasu. 1974a, Author's Foreword, p. 8). Printed : TattvaSu. 1945. "From the colophon at the end of each chapter of the work, it is clear that [Bhaskaranandin) was a pupil of one Jinachandra Bhattaraka. Since there are several Jain Acharyas 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 Bhaskaranandin was the same Jinachandra Bhattaraka as is referred to in the Sravanabelgola Inscription No. 69 (source?) and was the pupil of Sarvasadhumini and not of Chandinandi Muni mentioned in the Santi Purana of the Kannada poet, Ponna." (H.R. Rangaswamy Iyengar, p. 5 Preface TattvaSu. 1944a). Further details in the Sanskrit introduction (TattvaSu. 1944a, xlvi-xlviii).

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WILES: UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. UNPUBLISHED COMMENTARIES' 15 Abhayanandi Suri, Tatparya Tattvarthatika, [TattvaSu. 1920, xviii] 16 Bhavasena, Tattvarthaslokavarttika (NCC 8, 78b). 17 Brahmadeva, Tattvadipika (NCC 8, 78b). 18 Cudamani (Kannada), 96,000 granthas, mentioned by Akalanka in his Kamatakasabdanusasana (JRK 157a). 19 Devasena (NCC 8, 78b). 20 Devidasa, tika (JRK 156b). 21 Divakarabhatta/Divakarabhattaraka Laghuvrtti (JRK 156b; NCC 8, 78b). 22 Divakaranandi (Digambara, pupil of Candrakirti), Kannada cty. [H.R. Kapadia, TattvaSu. 1926-30; 2, Introduction, 45] 23 Dharmabhusana, Nyayadipika (NCC 8, 78b). 24 Jayanta Pandita, Balabodha tika (JRK 156b, NCC 8, 78b cites BORI 1425 or 1886-92). extant. 25 Kamalakirti, tika (JRK 156b). 26 Kanakakirti (Digambara) Skt. cty. [H.R. Kapadia, TattvaSu. 192630: 2, Introduction, 45; JRK 157a). Styled Balavabodha (NCC 8, 78b, citing BORI 1077 or 1891-95). 27 Laksmideva, tika (JRK 156b). 28 Maghanandin, vrtti (JRK 156b). 29 Malayagiri, tika, referred to by Malayagiri in his cty on Prajnapanasutra,8 (Pannav. 1918-19, p. 298) (JRK 155b), not 135 30 Nagacandra Muni, Tattvanusasana (NCC 8, 78b). 31 Nidhiratnakara (JRK 156b). 7. TattvaSu. 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. taccAprAptakAritvaM tattvArthaTIkAdau savistareNa prasAdhitamiti tato'vadhAraNIyama (Pada 15, p. 298) cited TattvaSu. 1974 p. 62.

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136 JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 32. Padmakirti (Digambara) Skt. cty. [H.R. Kapadia, TattvaSu. 192630: 2, Introduction, 45; JRK 157a]. 33. Prabhacandra, pupil of Dharmacandra, Ratnaprabhakara or Tattvarthatippana, 2400 granthas (JRK 156a; Winternitz 1933:2, 582; NCC 8, 79a). Digambara, Skt cty. [H.R. Kapadia, TattvaSu. 1926-30:2, Introduction, 45]. 34 Rajendramauli (Digambara) Skt. cty. [H.R. Kapadia, TattvaSu. 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 TattvaSu. 1952, 1974a (TattvaSu. 1974a, Abbreviations before text edition). 36 Ravinandin, Sukhabodhini tika 5000 granthas (JRK 156b). 37 Sakalakirti, dipika in verse (NCC 8, 79b). 38 Siddharsi, vrtti (NCC 8, 80a). Siddhasena Divakara, Tattvanusarini Tattvarthatika. [Winternitz 1933:2, 580 nl]. However Pt. Sukhlal has shown that this cty is in fact the one by Siddhasena, pupil of Bhasvamin (TattvaSu. 1974a, Introduction, p. 56). 39 Sivakoti, pupil of Samantabhadra, cty, no longer extant but cited in Sravanabelgola inscription no. 105 (H.R. Kapadia, TattvaSu. 1926-30: 2, Introduction, 46; JRK 157a). The only Digambara commentator known before Devanandin (TattvaSu. 1974a, Introduction, p. 65). 40 Slokavartikatippani (JRK 156b). 41 Subhacandra, tika (JRK 156b). 42 Vibudhasena, tika, 3250 granthas, (JRK 156b). 43 Viranandin (NCC 8, 79b). 44 Vasobhadra, vrtti (NCC 8, 79a). 45 Yasovijaya Gani (Svetambara, not the same as the famous one) Tabba in Gujarati, perhaps the first to write one. [H.R. Kapadia, Tattvasu. 1926-30:2, Introduction, 45]. Seemingly the same as the incomplete tika by Yasovijaya Upadhyaya (JRK 155b).

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WILES: UMASVAMI/UMASVATI, 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 Svetambara explanations. This is the only cty in Old-Gujarati yet found. (TattvaSu. 1974a, Introduction, p. 63-65). 46 Yogindradeva, Tattvaprakasika tika (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. Prakasini (Marathi). See TattvaSu. 1905a. 50 Sadasukha Kaslival, Hindi Arthaprakasika (TattvaSu. 1916). 51 Sanghavi, Sukhlalji. See TattvaSu. 1974a. 52 Vijayadarsana Suri. 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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138 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 1901 *[Edited in Jainanityapatha, Bombay, 1901). (BIP 1, 48] 1902 *Causarana tatha Aurapaccakkhana Payannanum. Ahmadabad, 1902. (Guerinot 1909 g 1027) "Texte des deux premiers prakirnakas, avec une glose verbale en sanskrit, une traduction en guzerati et un commentaire egalement en guzerati. / A la suite, le Gunasthanakramaroha de Ratnasekhara et le Tattvarthasutra d'Umasvati." 1902-05 *Tattvarthadhigama-sutram : Arhad-vacanaikadesasya samgraham : Samskrta-bhasya-sahitam/Srimadumasvatina racitam; Premacandra-tanujena Kesavalalena 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, TattvarSu. 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 Umasvati in appendices. (Winternitz 1933:2, 578 n3]. Umasvati's Jambudvipasamasa is one of the appendices (Schubring 1935 9200). "The Bibliotheca Indica edition of the text was used in preparing the translation [Tattvarsu. 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, TattvarSu. partial translation. 1981, 20). Prasamarati published in an appendix (JRK 273) of 36 pages based on two MSS (Prasamarati, 1975, Description of MSS). 1903 *[Edited by Candrasena in Jainagranthasamgraha. Etawah, 1903). (BIP 1, 48] 1904a *(with Pujyapada/Devanandin's cty, Sarvarthasiddhi, 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 Marathi Prakasini by Jayacandra

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WILES: UMASVAMI/UMASVATI, 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. (Sanatana Jaina Granthamala; 85-96]. [BIP 1, 48] *Srimadumasvativiracitam sabhasyatattvarthadhi 139 gamasutram/ Vyakaranacarya-Pandita-Thakura prasada-Sarma-pranita-Hindi-bhasanuvada-sahitam. Bombay: Nirnaya-sagara Press, 2432 [1906]. [3], 22, 249 p.; 25 cm. (Rayacandra-Jaina-sastra-mala; no. 2). [Emeneau 4062; CLIO 4, 2736; Winternitz 1933:2, 578 n3] Digambara version (Schubring 1935 SS 196a). *[Edited by Ummedsingh Musaddilal Jain in Adhyatmasangraha. 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 Jainarnava. Etawah, 1909]. [BIP 1, 48] *[Edited with Hindi version by Chotelal. Banaras, 1912]. [BIP 1, 48]. *Tattvartharajavarttikam/Srimad-Bhattakalankadevaviracitam/Gajadharalal. Benares: Candra-prabha Press, [1913]. 160, 240 p.; 28 cm. (Sanatana-Jaina-granthamala; no. 4). [CLIO 4, 2736; "1915" Schubring 1935 SS 196a; Winternitz 1933:2, 581 n5; TattvaSu. 1974a, Abbreviations before text ed.; BIP 1, 48]. *[Edited and translated into Gujarati, with Gujarati translation of Pannalal Bakliwal's Hindi cty, [TattvaSu. 1905?] by Nathalala Sobhagcand Dosi. Surat, 1915]. [BIP 1, 48]. *[Edited with Sadasukha Kaslival's Hindi Arthaprakasika, by Pannalala Baklival. Calcutta, 1916]. [BIP 1, 48] *Sarvarthasiddhih, Kolhapura: Jaina Mudranalaya, Saka sam. 1839 [1917]. [TattvaSu. 1974a Abbreviation before edition]. *Tattvartha-slokavartikam/ Vidyanandi svami viracitam; Manoharlal Nyayasastri samsodhita. Bombay : Nirnayasagara Press, 1918, 512, [8, i] p.; 28 cm. (Gandhinatharanga-Jaina-granthamala). [CLIO 4 2737;

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140 1920 1922 1924a 1924b JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 Winternitz 1933:2, 582 nl; TattvaSu. 1974a, Abbreviations before text ed.; R.N. Bhattacharya booklist 113, SeptOct. 1997, item 152] Includes Tattvarthaslokavarttika and Tattvarthalankara (Schubring 1935 SS196a). = *Tattvarthadhigama 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-sutram [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. * Sri-Tattvarthadhigama-parisista parabhidhanam/ Cirantana-Muni-varya-pranitam. Ahmedabad Jaina Advocate Press, 1924. [1], 38, [1] p.; 27 cm. [CLIO 4, 2737] *[Edited with Umasvati's auto-commentary, Yasovijaya's Bhasya and Vijayodaya Suri's explantion of the first five karikas. Ahmedabad 1924]. [BIP 1, 49] 1924c *[Edited with Umasvati'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 : UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 141 Rajavarttika by Gajadharalala, Makkhanalala and Srilala. 2.v. Calcutta, 1924-29). [BIP 1, 49) 1926 * Srimadumasvativacakavaryapranitaji sabhasyatattvar thadhigamasutrani/ (edited with Umasvati's autocommentary by Motilala Ladha). Poona : Hanuman Printing Press, 1926. 38, 203, 2 p. (Arhatamata prabhakara; 2). [Emeneau 4062a] 1926-30 Tattvarthadhigamasutram : svopajnasambandhakarika Sridevaguptasuri-Srisiddhasenaganiracitatadvsttidvayavibhusitam svopajnabhasyasrisiddhasenaganikstatikasamalankstam ca / ; samsodhakah Gurjaradesantargatasuryapuravastavyasriyutarasikadasatanjho Hiralala Ema.E. ityupapadavibhusito Nyayakusumanjalyadigranthanam vivecanatmakabhasantarakarta. Prathamasamskarane. Surat : Sheth Devchand Lalbhai Jain Pustokoddhar Fund, Virat 245256. Vikramat 1982-86. A.D. 1926-30. 2 v.; 25 cm. (SresthiDevacandra-Lalabhai-Jainapustakoddhare granthankah 67, 76). Contents v.1: (tasya cayam pancadhyayimayo): Samarpanapatram / Sakaracandratmajo Jivanacandrah, Suryapuryam, Vi. sam. 1982 [1926] 5. - Dedication [English translation of Samarpanapatram] 7. - [colour plate of Vijayasiddhisuri (b. Vikram 1911 (1854]), head of the Tapa-gaccha] - (plate of the late Sheth Devchand Lalbhai Javeri] - Foreword/ Jivanchand Sakerchand Javeri, Bombay 1 August 1926 9-11. - Visayasucipatram - Table of contents. [12].-Kincid vijnapanam / Rasikanandanah Kapadiyetupahvo Hiralalah (13]-14.Prastavana/Hiralalah 1982 (1926] [15)-31.- Preface/ H.R. Kapadia, Bhuleshwar, Bombay 18 May 1926 (1)-3. - Introduction (4]-10. -Sriumasvativacakavaryaviracitam Tattvarthadhigamasutram : Svopajnah Sambandhakarikah (tikadvayasamalankrtah) (1)-24. - Tattvarthadhigamasutram : Sri'Umasvati'vacakavaryaviracitam svopajnabhanyalankstam; Sri Siddhasena' ganipranitatikayutam : Prathamo'dhyayah 25-135.Dvitiyo'dhyayah 136-227. - Triyo'dhyayah 228-70.Caturtho'dhyayah 271-314. - Pancamo'dhyayah 315441.- Sutrakramenantaradhikarasuca 443-67. Contents v.2: (tasya cayam pancadhyayimayo dvitiyo vibhagah): (colour plate of Vijayasiddhisuri (b. Vikram

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142 1927 JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 [1854], head of the Tapa-gaccha]Samarpanapatram / Sakaracandratmajo Jivanacandrah, Suryapuryam, Vi. sam. 1986 [1929] 5. - Dedication [English translation of Samarpanapatram] 7.-... Abhiprayah / Mangalavijaya [9]-10.-[plate of the late Sheth Devchand Lalbhai Javeri] -Amukha/Jivanacandra Sakaracandra Javeri, Surat, 29 May 1930 [11].Visayasucipatram Table of contents [12].-Kincid vijnapanam [13]-14.-Preface / H.R. Kapadia [15]-16.--Prastavana [Sanskrit] / Hiralalah [17]-31.--Introduction/ H.R. Kapadia [1]-65. -A note [about quotations identified in the text] [66]. -Vacakavaryasriumasvatisamdrbdhasya svopajnabhasyayutasya Tattvarthadhigamasutrasya Srisiddhasenaganikrtayam vyakhyayam : Dvitityo vibhagah: Atha sastho'adhyayah 6 [1]-40.Saptamo'dhyayah 7 [41]-120.-Astamo'dhyayah 8 [121]179.-Navamo'adhyayah 9 [180]-292.-Dasamo'dhyayah 10 [293]-328.- Sutrakramenantaradhikarasuca [329]346.-Svetambariya-Digambariyasutrapathabedasuci Pathantarani 1911 [347]-355. [356]-359. Anubhavadharenasuddhisodhanapatrakam - Emendations & alterations [360]-366.- Abhiprayah-opinions [367]-369. Sources: Two MSS and two printed editions (1) 'Ka.' a MSS belonging to Sri Vijayasiddhasuri" (2) 'Kha' "a manuscript from the Mohanlalji Jain Central Library (Bombay)" (3) [an earlier printed edition, details not noted, RW] (4) TattvaSu. 1902-1905. (Described very cursorily v. 1 Preface p. 2). Anandasagara also went through the proofs for the author. "Pratayah 1250." ANU NBC + 2 118 265 (v.2 only) ANU MICROFICHE BL1314.2T38 1926 env. 1-3 * Srimad-Umasvati-viracitam sa-bhasya-Tattvarthadhigama-sutrani/... Osavala Sresthi-Ladhaji-tanujaMotilala ityetaih tippanibhir upodghatena ca pariskrtya samsodhitani. Puna: Arhatamataprabhakara, Virasam. 2453 [1927]. [2], 38, 203, 2 p.; 22 cm. [CLIO 4, 2736; (Arahatamataprabhakara; 2) Schubring 1935 SS 196a; TattvaSu. 1974a Abbreviations before text ed.] Used as a base text by Krishnacandraji and Dalsukh Malvania in preparing the critical edition printed in TattvaSu. 1952 (without bibliographical details), 1974 (TattvaSu. 1974a, Author's Foreword, p. 1 and Abbreviations before the text edition). ...

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WILES : UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 143 1928 *[Tattvarthasutra, text and Gujarati translation/H.R. Kapadia. (Ahmedabad?] : H.B. Shah, 1928) (A pocket edition containing "the original sutras, their translation in Gujarati and explanations of difficult phrases, etc., here and there given as footnotes." (H.R. Kapadia, TattvarSu. 1926-30, Introduction, p. 45 n.2; Kapadia 1941, xi) 1930 *[1st. Gujarati ed. of Pt. Sukhalal's Tattva Su. cty, without the text of the sutras). Ahmadabada: Gujarata Vidyapitha, 1930. [TattvaSu. 1974a, Author's Foreword, p. 1] 1932 Sabhasyatattvarthadhigamasutra/ Srimadumasvativiracitam; Khubacandraji Hindi-bhasanuvadasahita. Bambai : Sriparamasrutaprabhavaka Jainamandala, Sriviranirvana samvat 2458. Vikrama samvat 1989. San. 1932. 24, 472 p.; 25 cm. (Rayacandrajainasastramala; (14?]) Source : TattvaSu. 1906 is mentioned in the Prakasaka ka nivedana. 1936 Contents : Prakasaka ka nivedana / Manilala Jhaveri, Bambai Sravana sukla 15, raksabandhana samvat 1989 (3).-Sabhasyatattvarthadhigamasutra ki visayasuci (4)-13.- 1. Digambara aura Svetambaramnaya ke sutrapathom ka bhedapradarsaka kosthaka (14)19.-2. Varnanusari sutranukramanika (alphabetical index of sutras) (201-24. [Text with Hindi translation 'artha' and commentary 'bhavartha', begins with 31 "Sambandhakarikah" also ascribed to Umasvati) (1)-472. ANU BL1311.T3U45 1932 *Tattvarthasutram : Haribhadrakrtavrtti. Ratalama : Sri Rsabhakesarimalji Svetambara Samstha, 1936. [TattvaSu. 1974a, Introduction, p. 60; Abbreviations before text edition) Edited by Anandasagara (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 Gujarati): with some changes in the Prastavana, mainly establishing that Umasvati was a Svetambara. the editors Klsnacandra and Dalsukhabhai Malavaniya adding a word index, the text of the sutra and variant readings). Bambai, 1939. (Sri Atmananda Janma-Satabdi 1939

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144 1940 1944a 1944b 1945 JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 Smaraka Granthamala; 1) [TattvaSu. 1974a, Author's Foreword, p. 1] *[2nd. Gujarati ed. of Pt. Sukhalal's cty]. Ahamadabada: Sri Punjabhai Jaina granthamala (based on that of 1939). [TattvaSu. 1974a, Author's Foreword p. 1] Tattvarthasutram : Sribhaskaranandiviracitasukhabodhakhyavrttiyutam - The Tattvartha sutra of Sri Umaswami with the Sukhabodha of Sri Bhaskaranandi/ Srimadumasvami-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. Brahmasuri Sastri of Sravanabelugula (3) Ga. belonging to Sri Jnanesvara Pandita, Camarajanagara. (Described briefly in the Prastavana, p. xlviii). Contents Preface / H.R. Rangaswamy Iyengar, Mysore 1 May 1944. 3-5.-Prastavana [i]-xlviii. - Suddhapatrika [1-2]. - Bhaskaranandiviracita Sukhabodha Tattartha-vrttih [1]-233.-Parisistam 1. Tattvarthadhigamasutrani [variants of the "Svetambarajainamnaya" given at the bottom of the page] 235-46. 2. Adhyayanukramane Tattvarthadhigamasutrasankhya [contrasts the Digambara (357) and Svetambara (344) numeration] [247]. 3. Atha Tattvarthasukhabodhavrtteh sutranam akaradikosah [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 Umasvati's Tattvarthasutra, Japanese translation of Chapter 2 of Kundakunda's Pravacanasara, and Japanese translation of Siddhasena's Nyayavatara 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] *Tattvarthatrisutriprakasika / Vijayalavanyasuriviracita; Vacakavara-Srimadumasvatipungavapranita

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WILES : UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 145 Tattvarthadhigamasutrantargata Trisutri, tadiyasvopajnabhanyam, tadubhayarthanirupanapravana sudhisiromani-Srisiddhasenaganimanigumphita tika, etattritayavalambini prakasikabhidha vivrtih. Mumbai: Nirnayasagara Presa. 2001 (1945). 1 v. (various pagings). (Srivijayanemisurigranthamala; ratnam 22). [LC] 1949a *[3rd. Gujarati ed. of Pt. Sukhalal's cty). Ahamadabada : Sri Punjabhai Jaina granthamala, 1949. (with clarifications in one or two places in the explanation (vivecana). [TattvaSu. 1974a, Author's Foreword p. 1] 1949b *Umasvamipranatasya Tattvarthasutrasya Tattvarthavrttih : Hindisarasahita / Sampadaka Mahendrakumara Jaina: sahayaka Udayacandra Jaina. 1. avstti. Kasi: Bharatiya Jnanapitha, Virani. sam. 2475. Ni. sam. 2005. 1949. (Nnanapitha Murtidevi Jaina granthamala. Sanskrta granthamala Samskrta granthanka 4). Contents : Suddhipatra 6. -Sampadakiya 7-8. - Prastavana 9-102.- Visayasuci 103-108. - Mulagrantha 1-326. -Tattvarthavrtti-Hindisara 327511. - Tattvarthasutranam akaradikosah 513-17.Tattvarthasutrasthasabdanam akaradyanukramah 518-31.-Tattvarthavrttau samagatanamuddhitavalyanam akaradyanukrarnah 532-37. - Tattvarthavrttigatah kecid visistah sabdah 538-46.Tattvarthavrttigatta grantha granthakaras ca 547.Granthasanketavivarana 548. "600 prati." ANU BL1316.565T 1949C *Tattvartha-slokavarttikalankara bhasatikasamanvita / Srividyanandi-svamiviracitah; tikakara Manikacandaji Kaundeya; sampadaka va prakasaka Vardhamana Parsanatha Sastri. Solapura, A. Mantri, Acarya Kunthusagara Granthamala, 1949. (Sri Acarya Kunthusagara Granthamala; puspa 41-45, 47). (Univ. of Calif. library catalogue] 1950 *(Edited with Hindi commentary by Phulcandra Siddhantasastri. Banaras, 1950). [BIP 1, 50) 1952 *[2nd. Hindi ed. of Pt. Sukhalal's cty.) Banarasa: Jaina Samskrti Samsodhana Mandala, 1952. 1953-57 *Tattvarthavartikam: Rajavartikam: Hindisarasahitam/ Bhattakalankadevaviracitam; sampadaka Mahendra

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146 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 kumara Jaina. Kasi : Bharatiya Jnanapitha Kasi, Vira Ni. sam. 2479-84. Vi. sam. 2009-2014. 1953-57. 1. avrtti. 2 v.; 27 cm. (jnanapikha Murtidevi Jaina-granthamala: Samsksta granthanka 10, 20). Sources : As well as being based on earlier editions, the editor also drew on other "old manuscripts" (Sampadakiya, v. 2 '[ka]'). Mahendrakumara Jaina never supplied an introduction to his edition. Apparently a reworking of Tattvasu. 1949b with some corrections. Contents v.1: (colour plate of "Svargiya Murtidevi, Matesvari Setha santiprasada Jaina") - Prakasanavyaya (6]. -Tattvarthavartika : visaya-suci (7]-16.Tattvarthavartikam/ Srimadbhattakalankadevaviracitam (Adhyaya 1-4] [1]-262. - Tattvarthavartika : Hindi-sara (263)-429.-13 pages of advertising for the series). Contents v.2: (colour plate of "Svargiya Murtidevi, Matesvari Setha santiprasada Jaina") - Sampadakiya/ Hi. La. Jaina, A. Ne. Upadhye. [*ka')-kha-Prakasanavyaya kha-Suddhi-patram. --Visaya-suci (7)-18. - Tattvarthavartikam/ Srimadbhattakalankadevaviracitam (Adhyaya 5-10] [431]-650.Tattvarthavartika : Hindi-sara (651)-808.Tattvarthasutranipathabhedas ca (compares texts characterised as Svetambaramnayiyapathah, Haribhadriyavrttih, Tattvarthabhanyam, Siddhaseniyavsttih Sarvarthasiddhih, Rajavartikam, Slokavartikam) (809)-818.- Tattvarthasutranam akaradikosah (819)-823.-Tattvarthasutrasthasabdanam akaradyanukramah (824)-832.Avatarana-suci (quotations in alphabetical order of first word, some identified) (833)-836.-Grantha granthakaras ca 836.-Bhaugolikasabda-suci (837)841.-Tattvarthavartikagata visistah sabdah (842)864.-Mulatippanyupayukta-granthasanketavivaranam (865)-866. "1000 prati." Reprint 1982-? ANU BL1316.A46T3 V.1 and 2 *Sritattvarthadhigamasutram / Umasvativacakapravaraviracitam; SrivijayadarsanasurisandobdhaGudharthadipikakhyavivitisamanvitena, Yasovijaya 1955

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WILES : UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 147 ganipranitaprathamadhyayavivaranena bhusitam svopajnabhasyasamvalitam. Bhavanagare : Ananda Prin. Presa, 1955. 12, 52, 406 p. Prathamavstti. [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 * Moksa sastra : Tattvarthasutra / Umasvamiviracita; anuvadaka Balacandra Sastri; sampadaka Mohanalala Sastri. 4. Samskarana. Jabalapura, Sarala Jaina Grantha Bhandara, 2024 (1967). 248 p. illus. 19 cm. (Univ. of California library catalogue] Cover title : Moksa sastra satika (Tattvartha sutra satha). Cover Vira Ni. Samvat 2496 [1970]. 1971 *Sarvarthasiddhih: Srimadacaryagrddhapicchapranitasya Tattvarthasutrasya vrttih / Srimadacaryapujyapadaviracita; sampadaka Phulacandra Siddhantasastri. 2 samskarana. Dilli : Bharatiya Jnanapitha Prakasana, 1971. 106, 435 p.; 28 cm. (Univ. of Pennsylvania library catalogue] The Hindi Prastavana takes up many points raised by Pandit Sukhlal in his Gujarati cty on the text, Phulacandra is defending the Digambara viewpoint (Zydenbos, TattvarSu. partial translation. 1981, 9). Reprint 1991. 1973 Tattvarthasutram/ Ghasilalaji Maharajah viracita Dipika niryukti vyakhya dvayopetam Hindi Gurjara bhasanuvadasahitam. Vira samvat 2499. Vikrama samvat 2029. Isvi san 1973. 2 v.: ill.: 25 cm. Contents v. 1 Adhyayas 1-5: Tattvarthasutra ki visayanukramanika [1]-7.- Tattvarthasutra Bha. 1 na Gujarati vibhagani visayanukramanika (11-4. - (Sanskrit text and Hindi translation) [1]-670.-[Gujarati translation] 1-330. Contents v. 2 Adhyayas 6-9 : Tattvarthasutra bhaga dusare ki visayanukramanika (1)-8.- (Sanskrit text with Hindi and Gujarati translation] [1]-878. "Prati 1200". 1974a Plandist. Sukhlalji's commentary on Tattvartha sutra of

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148 JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 Vacaka Umasvati / 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 TattvaSu, prepared by Krsnacandra and Dalsukhabhai Malavaniya based on six earlier editions and one MS cty: (1) TattvaSu. 1927; (2) Akalanka's Rajavarttika (TattvaSu. 1913); (3) Vidyananda's Tattvarthaslokavartika (TattvaSu. 1918); (4) Pujyapada's Sarvarthasiddhi (TattvaSu. 1917); (5) Siddhasena's Vrtti (TattvaSu. 1926-30); (6) Haribhadra, Yasobhara, Yasobhadra's (Laghu-)vrtti (TattvaSu. 1936); (7) Ratnasimha's (unpublished) tippana (article in Anekanta 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 sutra 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.-Tattvarthadhigamasutra with commentary: Tattvarthadhigamasutram [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. Gujarati ed. - 1st Hindi ed. with some changes in the Prastavana, mainly establishing that Umasvati was a Svetambara, the editors Krsnacandra and Dalsukhabhai Malavaniya adding a word index, the text of the sutra and variant readings. Bambai, 1939. (Sri Atmananda JanmaSatabdi Smaraka Granthamala; 1). 2nd. Gujarati ed. (based on 1939). Ahamadabada : (without sutras) Ahmadabada : Gujarata Vidyapitha, 1930.

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WILES: UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 1974b 1976 3rd. Gujarati ed. Ahamadabada: Sri Punjabhai Jaina granthamala, 1949 (with clarifications in one or two places in the explanation (vivecana). 1st English ed. 149 Sri Punjabhai Jaina granthamala, 1940. -2nd. Hindi ed. Banarasa : Jaina Samskrti Samsodhana Mandala, 1952. -3rd. Hindi ed. First version in English based on the earlier versions, esp. 1952. TattvaSu. 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 Svetambara view. Phulacandra, defending the Digambara claim wrote a "thorough criticism" of these views in the Hindi Prastavana to his edition of Sarvarthasiddhi [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, TattvaSu.partial translation. 1981, 9). ANU BL1314.2. T386 S3 1974 Reprint of 1920 ed. New York: AMS Press, 1974. *Tattvarthasutra vivecanasahita / Vacaka Umasvativiracita; vivecaka Sukhalala Sanghavi. Varanasi: Parsvanatha Vidyasrama Sodha Samsthana, 1976. Samsodhita evam parivardhita 3. sa[m]skaran. 'chabbisa', 137, 278 p. 22 cm. (Parsvanatha Vidyasrama granthamala; 22). Content Samarpana / Sukhalala Sanghavi [1][monochrome plate of Lala Jagannatha Jaina]Prakasakiya / Mohanalala Mehata, Varanasi, 1.7.76

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150 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 1982 I'panca').- Prakkathana/ Sukhalala 'sata'- solaha' - Visayanukrama 'satraha'-'chabbisa'-Prastavana/ Sukhalala 1-71.-Parisista / Sukhalala 72-78.Adhyayana visayaka sucanaen/ Sukhalala 79-83. - Tattvarthasutra ka mula patha / Sujuko Ohira [-Suzuko Ohira) 74-107.-Mula sutra (edition with variants, no details here of editions used, see TattvaSu. 1974a for full listing] (109)-138.-Vivecana (ie Sukhalal's cty) 1-240.-Anukramanika 241-78. Reprint 1993. ANU B162.5.U4 1976 *Tattvarthavartikam: Rajavartikam: Hindisarasahitam Bhattakalankadevaviracitam; sampadaka Mahendrakumara Jaina. Kasi : Bharatiya Jnanapitha Kasi, 1989. 3. samskarana. v. (1); 27 cm. (Jnanapikha Murtidevi Jaina-granthamala: Samskrta granthanka 10). Akalanka, fl. 720-80. Jaina, Mahendrakumara, 1908-59. Contents v.1: (monochrome plate of "Svargiya Murtidevi, Matesvari Setha Santiprasada Jaina") - Pradhana sampadakiya 10/ Kailasacandra Sastri (1)-6.Tattvarthavartika : visaya-suci [7]-16. - Tattvarthavartikam / Srimadbhattakalankadevaviracitam (Adhyaya 1-4) (1)-262.-Tattvarthavartika: Hindi-sara (263)-429. Photo-mechanical reprint of 1953-57 edition. ANU BL1314.2.T3860433315 1982 *Tattvartha sutra :agama patha samanvya yukta Hindi vivecana/ Umasvati viracita; vyakhyakara Upadhyaya Sri Kevala Muni; sampadaka Sricanda Surana 'Sarasa', Indaura, Ma. Pra.: Sri Jaina Divakara Sahityapitha, 1987. 27, 474, 100 p.; 22 cm. (Univ. of California library catalogue; LC] *Tattvarthadhigama sutra - 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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WILES: UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 1991 1993a 1993b 1993c 1994 1996 Reprint. Originally published: Arrah: Central Jaina Pub. House, 1920.-1956. 151 *Tattvarthasutra/ Grddhapiccha Acarya pranita : vivecanakartta Phulacandra Sastri. 2. samskarana. Varanasi: Sri Ganesa Varni Di. Jaina (Sodha) Samsthana, 1991. xlvi, 315 p.; ill.; 22 cm. (Sri Ganesaprasada Vrni Jaina Granthamala ke antargata). [DKS-5220. DK Agencies Recent Sanskrit, Prakrit and Pali publications Ref. No. CIR-1585/ 1996-97, item 189] First ed. 1971. *Tattvartha sutra / sampadaka Rajesa Ji. 2. avrtti. Ahamadabada, Gujarata : Vira Vidya Sangha, Gujarata, 1993. 2. avrtti. 129 p.; 14 cm. [DKS-4905. DK Agencies Recent Sanskrit, Prakrit and Pali publications Ref. No. CIR1503/1995-96, item 103] Reprint of Tattvasu. 1976. [DKS-4966. DK Agencies Recent Sanskrit, Prakrit and Pali publications Ref. No. CIR1503/1995-96, item 94] *Tattvarthavartikam (Rajavartikam): Hindisarasahitam/ Bhattakalankadevaviracitam; sampadaka Mahendrakumara Jaina. 4. Samskarana. Nayi Dilli: Bharatiya Jnanapitha, 1993. 2v. (16,866 p.); 27 cm. (Jnanapitha Murtidevi Jaina granthamala. Samskrta grantharka; 10, 20). [DK listing CIR-1657/1997-98, p.1] Tattvarthadhigamasutra. Gujarati & Sanskrit. *Sritattvarthadhigama sutra; sabhasya-sanuvada / Srimadumasvativacakapravarapranita; anuvadaka Aksayacandra Sagara. 1. avrtti. Amadavada: Saradabena Cimanabhai Ejyukesanala Risarca Senttara, 1994. 22. 271 p.; 25 cm. [Univ. of California library catalogue] *Tattvartha sutra vivecana sahita/ vacaka Umasvatipranita; vivecana karta Sukhalalaji Sanghavi; sampadaka Krsnacandra Sastri tatha Dalasukha Malavaniya. 1. samskarana. Bambai: Srimohanalala Dipacanda, 1996. xxxvi, 168, 464 p. (Sri Atmananda janmasatabdi smaraka granthamala; puspa 1). [Univ. of California library catalogue] In spite of edition statement this seems to be a reprint, see TattvaSu. 1974a for details. 10. Includes brief details on sources for the life of Akalanka, his time and works.

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152 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Partial editions : Chapter 1-2 1937 *[Chapters 1-2 edited with Hindi Dipika by Vatesvaradayalu Bakevariya Sastri. Delhi, 1937). (BIP 1, 49) Chapter 10. Marathi & Sanskrit. 1909 *(Chapter 10 edited with editor's Marathi Tika 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 (TattvaSu. 1974) *Tattvartha sutra, that which is with the combined commentaries of Umasvati / Umasvami, Pujyapada 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 : Umasvati's Tattvarthadhigama Sutra : ubersetzt und erlautet / von Hermann Jacobi. Leipzig : F.A. Brockhaus, 1906. 79 p. P . Reprinted from Zeitschrift der Deutschen Morgenlandischen Gesellschaft 60 (1906) p. 287-325, 512-51. 11. Pt. Sukhlal mentions (1) "Prof. G.R. Jaina's explanation of the chapter five of Tattvartha-undertaken from the standpoint of modern scienceshas been published in English from Lucknow" (TattvaSu. 1974, Author's Foreword, p. 8). 12. Pt. Sukhlal mentions (1) a Gujarati translation along with explanation of chapter one of the Tattvarthabhasya by Pt. Prabhudas Bechardas Parekh but does not give the date (2) "Shri Ravajibhai Doshi has published from Sonagarh a Gujarati explanation of Tattvartha" (TattvaSu. 1974, Author's Foreword, p. 8).

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WILES: UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. Gujarati12 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 (TattvaSu. 1915) H.R. Kapadia (TattvaSu. 1928). Pt. Sukhalal (TattvaSu. 1930). *[Translated into Gujarati with Umasvati's autocommentary, by Prabhu Das Parikh. Patan, 1937]. [BIP 1, 49] Pt. Sukhalal (TattvaSu. 1940). *[Edited and translated into Gujarati by Kanaka Vijaya Savarakundala. 1942]. [BIP 1, 49] Pt. Sukhalal (TattvaSu. 1949). *[Translated into Gujarati with Umasvati's autocommentary and Gujarati Vivecana [of] Cimana Lala Gandhi, by Rama Vijaya. Ahmedabad, 1947]. [BIP 1, 49] Ghasilala (TattvaSu. 1973) Aksayacandra Sagara (Tattyasu. 1994). Thakuraprasada Sarma (TattvaSu. 1906) Chotelel (TattvaSu. 1912) 124-29 Gajadharalala, Makkhanalala, Srilala (TattvaSu. 1924 29) Khubacandra (TattvaSu. 1932) Pt Sukhalal (TattvaSu. 1939) 1932 1939 1949 Mahendrakumara Jaina (TattvaSu. 1949) 1952 Pt. Sukhalal (TattvaSu. 1952) 1953-57 Mahendrakumara Jaina (TattvaSu. 1953-57) Balacandra Sastri (TattvaSu. 1968) 1968 1973 Ghasilala (TattvaSu. 1973) 1976 1987 153 Pt. Sukhalal (TattvaSu. 1976) Sri Kevala Muni (TattvaSu. 1976) 13. Pt. Sukhlal mentions (1) a Hindi translation of his Gujarati explanation by "Shri Megharajaji Munot of Phalodhi (Marwar) (TattvaSu. 1974, Author's Foreword, p. 8) but does not give the date. (2) He also cites two books by Sthanakvasi Muni Atmarama entited "Tattvartha-Jainagama 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-sutra by Pt. Lalbahadur Shastri and a Hindi explanation by Pt. Phulchandji have been published from Benaras" (TattvaSu. 1974, Author's Foreword, p. 8) (4) TattvaSu. with a Hindi translation by Pt. Kailashchandraji (TattvaSu. 1974, Author's Foreword, p. 11-12).

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154 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Japanese ? *[Translated into Japanese with Hemacandra's Yogasastra by J. Suzuki in Ginakyo seiten (Jain scriptures) p. 65 f.) [BIP 1, 50) 1944b Y. Kanakura (Tattvasu. 1944b) Kannada 1955 *[Translated into Kannada with Balacandra Dasa's Kannada Ratnapradipika, by A.S. Sastri. Mysore Oriental Library Publications (Kannada series) 33. 1955). (BIP 1,50] Marathi *[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 (Beitrage zur Sudasienforschung; Bd. 83). Contents : Foreword / Robert J. Zydenbos, Heidelberg, Mahavira Jayanti, 1983 vii-viii. - Abbreviations. Bibliography 1-4.-Introduction. 1. The subject 5-8.-2. The Tattvarthasutra. 8.-3. The Bhasya and its author 9-13. 4. Discussion of the contents of the text 14-19.Analysis of the Tattvarthasutrabhasya, chapter X. 20-23. - Translation of Tattvarthasutrabhasya, 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 Tattvar.Su. 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) Anekanta v. 3 (no. 1, 4, 11, 12); v. 4 (no. 1, 4,6,7,8,11,12); v. 5 (n. 1-11); (2) Jaina satyaprakasa v.6, n.4; (3) Bharatiya vidya, Singhi Smaraka Anka (Tattvasu. 1974, Author's Foreword, p. 9 n.1).

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WILES : UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. 155 Marathi Chapter 10 1909 *Dada Babgoda Patil, Sholapur, 1909 (BIP 1, 48] Studies 14 Atmarama. 1934. Tattvarthasutra Jainagamasamanvaya. Delhi, 1934. (BIP 1, 49] Bhatt, Bansidhar and Chandrabhal Tripathi. 1974. Tattvartha studies I-II. Adyar Library Bulletin 58 (1974) 64-83. Contents : A. Two notes on the first adhyaya : (1) the sutra on kevala-jnana and (2) the sutra-s on naya. - B. Tattvartha-sutra and bhasya (1. 34 and 35), extracted from TattvarSu. 1936. ANU PK2971.G3D3 Bronkhorst, Johannes. 1985. *On the chronology of the Tattvartha sutra and some early commentaries, WZKS 29 (1985), p. 155-84 Contents : 1. Siddhasena Gani's sika.-2. Devanandin's Sarvarthasiddhi.-3. The Tattvarthadhigama Bhasya.-4. Tattvarthadhigama Bhasya and Tattvartha Sutra.-5. The form and origin of the Tattvartha Sutra.-6. Some consequences. Ghatage, A.M. 1935. The text of the Tatvarthadhigama-sutrani, 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 Umasvati 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 Svetambara canon (1)-45.-Part II: Umasvati's Jainism. 2. The mechanism of bondage according to the Tattvartha sutra (46)-78.-3. Conclusion. [79]-90.Part III: Kundakunda : the Pravacanasara. 4. Kundakunda : content and context [91]-123.-5. The mechanism of bondage according to the Pravacanasara (1241-184.-6. The mechanism of liberation according to the Pravacanasara (185)-230. - Part IV:

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156 Ohira, Premi, Kapadia, Hiralal. Rasikdas. 1932-33. *References to the Bauddhas and their philosophy in Umasvati's Tattvarthabhasyaand 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 Samayasara. 7. Kundakunda : definitions and truths [231]-266.-8. The mechanism of bondage according to the Samayasara [267]-310.Table [?] [311].-Appendix 1: Niyamasara [text of 5 verses] [312].-2. Pancastikaya [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. Vacaka Umasvati ka sabhasya Tattvarthasutra aura una ka sampradaya, Bharatiya Vidya, (Singhi Smaraka Anka). [TattvaSu. 1974a, Author's Foreword p. 9, date not given but before 1952] Comments by Pt. Sukhalal in TattvaSu. 1952 (Prakkathana, Terah') translated in TattvaSu. 1974a, Author's Foreword 9-10). B.N. 1914. [Information on the classification of animals according to the Tattvarthadhigama] 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 Tattvarthadhigamasutra. Jinamanjari 14 (1996) 19-37.

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157 WILES : UMASVAMI/UMASVATI, ca. 135-ca. 219 CE. Prasamaratiprakarana (praRaPra.) "Treatise on the joys of peace of the soul" (Winternitz 1933:2, 579]. 313 Skt slokas (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), Tika.(JRK 273). Printed Pra RaPra. 1910; 1912?; 1940; Tika. Begins : prasamasthitena. Granthas 2500. (JRK 273) Tika. (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 TattvarSu. 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 *Prasamarati(Gujarati vyakhya sahita]/srimad Umasvati Vacaka viracita;...yojaka...Muni Karpuravijayaji. 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 santijanaka 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 *Prasamaratiprakaranam satikam avacarisahitam/ Sriumasvativiracitam. Bombay: Nirnayasagara Press for Jaina-dharma-prasaraka Sabha, 1955 [ie. 1966] [1910]. 4, 95p.; x 26p. [Emeneau SS4066; CLIO3, 1948; JRK 273] 1912-20 *Pracamaratiprakaranam satikam [text in Roman characters and translation into Italian]/by A. Ballini, Goirnale della Societa Asiatica Italiana 25 (1912) 117-36; 29 (1918-20) 61 ff. [Emeneau SS4067; JRK 273; v. 29 details only in Schubring 1935 SS210 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 prakaranana: Samskrta-Gujarati / Umasvati racita; anuvadaka-sampadaka Rajasekharavijaya Maharaja. 2. avrtti. Patana: Laherucanda Bhogilala smaraka granthamala, 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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WILES : UMASVAMI/UMASVATI, ca. 135- ca. 219 CE. 159 1986 *Prasamarati: vistrta Gujarati vivecana sahita/Umasvati viracita ; vivecaka Moticanda Giradharalala kapadiya. 1. avrtti. Mumbai : Sri Mahavira Jaina Vidyalaya, Vira Ni. Sam. 2512. Vi. Sam. 2042. 1986. 19, 723p., [1] leaf of plates : port ; 25 cm. (Sri Moticanda Kapadiya granthamala; granthanka 7). Exhaustive commentary, with text and Gujarati translation and commentary. Contents : Prakasakiya nivedana/Mumbai, 22 April (19586, Jayantilala Ratnacanda Saha fet. al.] [3]-4. - (monochrome portrait of Moticanda Giridharalala Kapadiya) - Sampadakiya nivedana) Naginadasa Jivanalala Saha, Ahmedabada, 12 May (19)86 (5)-19.Anukramanika (20) --Prasamarati : artha tatha vivecana sahita (1)-723.-Suddhipatra 1724). Kapadiya, Moticanda Giradharalala, 1879-1951. "Nakala 2000." ANU BJ1290.U414 1986 *Prasamaratiprakaranam /Srimadumasvativiracitam ; Yajnesvara Sadasiva Sastrina vistrtavimarsakarinya prastavanaya satippanikanlanuvadena visayasucya pathantaradibhiscalankrtam samsodhitanca. Ahamadabada : Lalabhai Dalapatabhai Bharatiya Samskrti Vidyamandira, 1989. 12, 55, 104 p. (LD series; 107). (Univ. of California library catalogue) 750 copies. * Prasamaratiprakaranam : tika-curni sahitam/ Srimadumasvativacakaviracitam ; sampadakah samsodhakas ca Vijayajinendrasurisvarah. Prathamavrti. Lakhabavala-santipuri, Saurastra : Sri Harsapuspamsta Jaina granthamala, Vira sam. 2517. Vikrama sam. 2047. San 1991. 4, 204 p. ; 14 x 27 cm. (Sri Harsapuspamsta Jaina granthamala; granthanka 227) "Pratayah 750". Avacurni begins : Om namah/Sriprasamareteh-sastrasya pitha bandhah 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 campu-kavyas 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 Vemulavada line of Calukyas in the prolegomena verses also concises his own biography mainly in the last canto, and says that he composed the prabandam olim the campu-kavya, at the behest of the court-poets and out of gratitude for the great cordiality shown to him by the ruler Arikesarin; 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 Somayaji (A caste Brahmin) of vatsagotra chief of Vasanta, Kotturu, Nidagundi and Vikramapura agraharas 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. Bhimapayya married Abbanabbe, a granddaughter of Joyisa Singha, also a proselyte Jain from Saivism, who was a resident of Annigere, a famous Jaina settlement. Bhimapayya and Abbanabbe 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 Somadevasuri, a maha-kavi.

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NAGARAJAIAH: PAMPA-APOGEE OF KANNADA LITERATURE The days of his childhood, spent on the banks of river Varada, the bounty nature in all its splendour of the Banavasi region is kept alive in the poet's memory which finds expression in Pampa-Bharata, 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 Banavasi and Pampa does not forget to make Arjuna alias Arikesari include Banavasi 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 balya; similarly few authentic details of Pampa's life are forthcoming in the kavya. 161 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-Bharatam is the main source, and the poet admits that he is not equal to Vyasa. With the touch of his magic wand Pampa imports into his narration the colour and tone of his time and region. Arikesari-II (930-55) of Vemulavada branch of Calukya dynasty, a feudatory of Rastrakuta king Krisna-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 Arikesari-II alias Ariga and the celebrated Somadevasuri (950-83), the author of Yasastilaka and Nitivakyamrta, a junior to Pampa, adorned the court of Arikesari-III, the grand-son of Arikesari-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 Venisamhara, 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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162 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Vikramarjuna-Vijayam olim Pampa-Bharatam, a mahakavya in fourteen cantos; it recounts in epic style the story of Maha-Bharata of Vyasa, at the same time eulogizes the Calukya king and patron of the poet. The classic conflict between the god Siva in the form of a Kirata, a chief of hunter class, and Arjuna, the valient man, hero of the epic, being witnessed by the goddess Parvati herself present, and finally ending in the latter's attainment of the invaluable weapon the Pasupatastra is described in such a way that the reader gets an impression of the poet engrossed. Adipuranam is another work of Pampa, which he could compose within three months whereas he took six months to complete the other Kavya. 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 maha-kavyas 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 Acarya of the period, was the preceptor of Pampa; Indra-III (914-29), the Rastrakuta emperor, was also a lay votary of the adept Devendra-muni. Pampa and his younger brother Jinavallabha were also lay followers of Jayanandi-bhattaraka of Pandarapalli (Pandarapura). Of the two compositions in the margastyle, of the poet Pampa, Vikramarjuna-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. Adipuranam is a work of artistic perfection admittedly distinguished in the field of religious literature. In fact the bhava-valis (successive births) have substituted the concept of avataras, a main theme of Visnu-puranas. Mahapurana of Jinasena and Gunabhadradeva had standardised the narration of transmigration or the cycle of the former and the future existence. Adipurana, a campu in sixteen cantos, handles the Jaina legendary theme of Rsbhadeva, his sons and daughters, with considerable force and power and excells its source of Jinasena's Sanskrit Adipuranam (C. 850 A.D.) the first part of

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NAGARAJAIAH: PAMPA-APOGEE OF KANNADA LITERATURE 163 Mahapurana. Kannada Adipuranam became a model for the later Jinapuranas, 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, Arya, Sridharadeva, Suvidhi, AcyutendraI, Vajranabhi, 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 Nabhiraja, happily married Yasasvati and Sunanda; Bharata, the first of the twelve cakravartis and Bahubali, the first of the 24 kamadevas, 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 Nilanjana, 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 Adipuranam is marked by all the distinguished qualities of great poetry and furnished the model for the Jaina-purana. The traditional five auspicious events, panca-kalyanas in the career of a Tirthankara (the conception, the birth, the exit, attaining omniscience and the final release from bondage by moksa) and the celebration of these events. The last quarter of the Adipurana is devoted to the celebrated story of Bharata and Bahubali, that reminds and partly resembles the episode of Duryodhana and

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164 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 Pandavas. Bharata and Bahubali respectively symbolising the lust for power and the eternal delight in renunciation. Pampa is highly indebted to Jinasena's Adipurana, 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 sastrakara. 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 campu 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 kavya, 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, Arikesari-II, sent words, seated him by his side on the throne, granted maid servants, villages, ornaments of panca-ratna for daily use, excellent dresses, cattle-all in plenty; crowning all this, the king alloted to Pampa, Dharmavura, the best of agraharas which was glittering like the treasury of the king. Pampa belonged to the lineage of Kondakunda anvaya, desigagana, pustaka (sarsvati) gaccha (bali) and had the following titles: Kavita-gunarnava, Purana-kavi, sukavijana-mano manasottamsahamsa, Sarasvati-manihara and samsara-sarodaya. He was a savyasaci, 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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NAGARAJAIAH : PAMPA-APOGEE OF KANNADA LITERATURE 165 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 Prakritagama texts and had evolved a new trend of taking theme from classics and writing long poems in campu 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 maha-Bharata 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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ARADHANA-KARNATA-TIKA HAMPA NAGARAJAIAH In Jaina narrative literature there are a number of stories and anthologies of stories (katha-kosa) which belong to the tradition of Aradhana, a treatise on the superior and the inferior varieties of death, authored by Sivakoti alias Sivarya (Pkt. Sivajja). The Aradhana olim Mularadhana, also called Bhagavati-Aradhana and Brhadaradhana, in Jaina Sauraseni Prakrit containing about 2170 gathas, is one of the very early texts (c. 1-2nd cent. C.E.), which belongs to the tradition of Loharya alias Lohacarya. Bhrajisnu (c. 800 C.E.) has composed a Kannada comm. perhaps even earlier contemporary to Vijayodayatika of Aparajita-suri (C. 9th cent) and definitely earlier to Brhat-katha-kosa of Harisena (C. 930). Aradhana-Karnata-Tika. (AKT) the Kannada Comm. of Bhrajisnu, was fairly a voluminous work consisting of not less than of about 175 tales, practically covering the whole range of Aradhana 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 aradhaka, 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 aradhaka more determined to face the veritable death. Though Bhrajisnu is totally unknown entity in the entire corpus of the known patriarchs and pontiffs and authors of Karnataka; but still Bhrajisnu 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 Bhrajisnu and his work AKT. Ramacandra-mumuksu (c. 10th cent) is a friar and a Sanskrit author of Punyasrava-Kathakosa, an anthology of tales of wholesome karmic influx. Ramacandra also admits that he has borrowed the theme and model, in narrating the story of Srenika, from Bhrajisnu's AKT. From this statement two things become clear: i. Bhrajisnu's work was so

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NAGARAJAIAH : ARADHANA-KARNATA-TIKA 167 famous and popular that even the Sanskrit author had the inspiration to immitate its model. ii. Ramacandra-mumuksu was well-versed in Kannada. Bhrajisnu (c. 800 C.E.) is one of the earliest authors of Kannada literature of the extant works AKT olim Voddaradhane is the first work, in temporal terms, no other work, prose or poetry, earlier to this, has survived in Kannada. Bhrajisnu comes from Pallikheda, the modern Hallikheda in Bidar district; he lived and wrote at Malkhed olim Manyakheta, the capital of Rastrakutas 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 Bhrajisnu 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 Bhrajisnu 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, Bhrajisnu 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, Bhrajisnu opted to write in Kannada; when his contemporary authors were after the verses in different metres, Bhrajisnu 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 Bhrajisnu, 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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JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 often an entire paragraph, where it is loaded with religious sermons with Prakrit gathas and Sanskrit slokas. On the whole, Bhrajisnu's style is less Sanskrit-ridden and more Prakrit oriented. 168 Following is the format of Aradhana-Karnata-Tika olim Vaddaradhana: the text opens with the invocatory Sanskrit sloka of Ratnakaranda sravakacara attributed to Samantabhadradeva; (namah sri vardhamanaya nirdhuta) 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, Bhrajisnu states that thereafter he is going to narrate the tales of all-redeeming personalities, the Mahapurusas. Accordingly he starts telling the stories of 19 eminent personages, one by one; each story opens with a Prakrit gatha; all the 19 gathas as the beginning of each tale are taken from the Aradhana of Sivarya corresponding to gathas Nos. 1539 to 1557 of the text. Each gatha 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) gatha. 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 Bhrajisnu is easily at home in Kannada, Prakrit and Sanskrit, as stated earlier; his reading is vast, his catholicity outstanding, he quotes from Bhavabhuti 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 Bhrajisnu has not followed Harisena (c. 930) or Prabhacandra 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 (Kathakosa) of Siricanda (Sricandra) in Apabhramsa; in the narrative format and in content there is so much similarity that Bhrajisnu and Sricandra. have followed a common Prakrit comm. of Aradhana text, which is not extant. It should be said to the credit of Bhrajisnu, Sricandra, and, of course, Harisena 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 Bhadrabahu, Cilataputra and Canakya are quasi-historical, containing historical allusions to the

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NAGARAJAIAH: ARADHANA-KARNATA-TIKA period of the Maurya dynasty; the rest of the stories are purely legendary, studded with folk motifs and socio-cultural elements. Bhrajisnu'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. 169 Though the title of the comm. cum gloss of the work is AradhanaKamata-Tika, it is more popular and familiar in Karnataka as Vaddaradhane, olim Voddaradhane, a nomen derived from or equivalent to Sanskrit Brhadaradhana. The etymology of the word Vaddaradhane is worth pondering, because it has the connotation and denotation of Nirgrantha tradition. Vaddaradhane is a compound word consisting of Vadda+aradhane, two noun forms. Vadda-, the first part of the word is a cognate of Prakrit Vadda, meaing 'great', aradhane, the second part of the compound, is the nomen of Mularadhana of the adept Sivakoti alias Sivarya, as suggested in the beginning. Therefore, the literal meaning of the compound word Vaddaradhane is-'the great Aradhana 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 Aradhana-Kamata-Tika. Till recently the work was wrongly attributed to the authorship of Sivakoti-muni. Of all the commentaries on Aradhana, and of all the Katha-kosas of the Aradhana tradition including that of Harisena and Sricandra (kaha-kosu), the best is Bhrajisnu's Aradhana-Kamada-Tika. Bhrajisnu'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 Vaddaradhane. Bhrajisnu is facile in different Prakrit languages such as, Ardhamagadhi, Apabhramsa, Sauraseni and Jain Maharastri: i. grama-nagara-madamba-pattana-dronamukha, types of villages and towns. ii. grame eka-ratram nagare panca-ratram atavya dasa-ratram, a

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170 JAIN JOURNAL : Vol-XXXIII, No. 4 April 1999 standard phraseology prescribed for the stay and movement of Jaina friars and nuns in the canonical literature. ili. Vata-pitta-slesma-svasa-khasa-jara-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 Ardhamagdhi prose style; this confirms that the author is well-acquainted with Ardhamagadhi canonical texts. Though the present edited texts of AKT have given prominence to the manuscripts with the opening Sanskrit sloka of 'namah sri vardhamanaya', 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 gathas of one each of the invocatory gathas from Prakrit-Nirvana-bhakti, Pravacana-sara and Pancasti-kaya of the adept Konda-kunda-acarya; actually commencing the AKT with the Prakrit-gathas is in tone with the disposition of the author and the text. The Sanskrit sloka has been interpolated and substituted by the later copyists.

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171 COMMUNICATION COMMUNICATION ABHIDHANA-RAJENDRA Preachings of Jain Tirthankaras, known as "Agamas" upon which the Jain religion is based, are compiled in the Ardhamagadhi (Prakrit) language. Besides being in Ardhamagadhi the Agamas 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 Acarya Srimad Vijaya Rajendra Suri (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 ABHIDHANA RAJENDRA KOSA and thus paved the way to the study of Jain scriptures and saved invaluable heritage of Jainism. Suriji 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 Abhidhana 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 Pratisthas, Anjansalakas, initiation of Diksas, religious discussions and waterless fasts during caturmasa, the work of the Dictionary was carried on. The Abhidhana Rajendra was compiled in a methodical and perfectly organised manner. Ardhamagadhi 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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JAIN JOURNAL: Vol-XXXIII, No. 4 April 1999 the allusions and references to the usages from various ancient writings of the Acaryas. It gives in detail the history of a particular word, its origin, gender, suffixes with sutras, their vrttis, bhasyas, niryuktis and curnis. The history of various Darsanas, Vedanta school, NyayaVaisesika Mimamsa system of thought have been beautifully dealt with in an elegant style. 172 The Abhidhana Rajendra deals with 60,000 Prakrit words and their Sanskrit synonyms starting from "A" and ending with Ha with their matras 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 Ardhamagadhi Prakrit-Sanskrit Lexicon or Visvakosa spreading over to about 10,000 pages. The Abhidhana Rajendra is a crowning achievement of Rajendra Suriji, despite his other literary works such as Paiya-saddambuhi, Kalpasutra, Balavabodha and so on. Many abstracts and technical terms related to Jain Siddhanta and Philosophy, Anekantavada (Syavada), Isvaravada Saptanaya, Saptabhangi Saddravya, 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, Ahimsa, Antara, Atma, Au, Agama, Ahar, Kamma, Kevalanana, Ceiya, Jiva, Titthayara, Poggala, Mokha, Lessa, 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. Volume Volume Volume Volume Volume Volume Volume 1234567 AAEUPMS 1 J 999999 to to to to to to U Ch N Bh V H 893 pages 1215 pages 1362 pages 2777 pages 1637 pages 1468 pages 1250 pages

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COMMUNICATION To facilitate the study of the Prakrit language, Rajendra Suriji 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. 173 Suriji 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 Suriji 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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174 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 Acarya Sri Vijaya Suryodaya Suriji and Vijaya Silacandrasuriji. 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 Acaranga 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 (Jinagama) Mahavira was Ardhamagadhi, 2. Ardhamagadhi is older than Sauraseni, 3. and Sauraseni Agama works are composed at a later age. Note: Dr. Jagadish Chandra Jain in his 'Prakrta Sahitya ka Itihasa' very clearly says that 5th century B.C. is the date of composition of the earliest works of Jaina (Ardhamagadhi) 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 Ardhamagadhi was the original language of the Jinagama and the Sauraseni Agamic works are relatively later.

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RECENT PUBLICATIONS 175 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 Parsva 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. Pancasaka-prakaranamof Haribhadra Suri-ed by Dinanatha Sharma. Parsvanatha Vidyapitha 1997, Varanasi-5. Price Rs. 250.00 Bauddha-pramana mimamsa ki Jaina drsti se samiksaby Dharma Chand Jain, Parsvanatha Vidyapitha, 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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