Jain Journal 2006 01

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ISSN 0021-4043 A QUARTERLY
ON JAINOLOGY
VOL XL
No. 3 JANUARY
2006
2006
Journal
रामभवना JAIN BHAWAN PUBLICATION

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a quarterly on Jainology

JAIN JOURNAL
॥ जैन भवन ॥
JAIN BHAWAN
CALCUTTA

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JAIN JOURNAL
Vol. XL
No. 3 January
2006
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Contents
THE NEO-DIGAMBARA SCHOOL
Dr. Nagarajaiah Hampa
PARYĀYA: DOCTRINE OF PARIŅĀMA
Dr. Rajjan Kumar
BIBLIOTHECA JAINICA
Satya Ranjan Banerjee

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JAIN JOURNAL
Vol. XL
No. 3 January
2006
THE NEO-DIGAMBARA SCHOOL
Dr. Hampa Nagarajaiah Scholars have discussed at length and in detail the three main and ancient divisions of Jaina Order—the Digambara, Svetāmbara and the Yāpaniya. Amongst these sects and streams of Jainism, the Svetāmbara continues to be predominant in the North, whereas the Digambara and Yāpanīya samghas dominated the Deccan. This general observation does not rule out the existence of all the se though in minority, in North and South.
The Yāpanīya samgha spread and profusely boomed to greater heights in the Deccan, Karņāțaka in particular, from the 2nd century to the 12th century. It functioned as a golden bridge between the other two poles of Digambara and Svetāmbara sects. The Yāpanīya monks followed the Digambara tradition in their outward appearance and walked naked, and at the same time adopted the Svetāmbara cancns. They regarded women as capable of attaining mokṣa in the very birth, and subscribed to the Svetāmbara view that Jina takes food even after obtaining the kevala-jñāna, omniscience. Thus, they even venerated the Svetāmbara agamas and the purāņas. They commissioned innumerable number of temples and consecrated naked Tīrthankara images in the sanctum. In brief, the Yāpanīyas were an amalgamation and a synthesis of both the Digambara and Svetāmbara traditions.
With this in background, whenever a situation/description of non-Svetāmbara and non-Digambara is confronted, scholars usually have branded it as Yāpanīya. This tendency needs reconsideration.
Apart from these three divisions of the Digambara, Svetāmbara and Yāpanīya, one more parallel school of ācāryas was also active in

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the medieval age. In fact those scholar-saints basically belonged to Digambara samgha, but were cordial to non-Digambara canons. Free from being rigid/sectarian, they assimilated, without hesitation, whatever was suitable to them, regardless of traditional differences. A number of such magnanimous ascetic authors form a group of their own. Those outstanding preceptor-poets have neither fully confined to Digambara or Svetambara or Yapaniya. Let us examine the nuances of this dichotomy with proper instances.
Vimalasuri (CE473) inaugurated a tradition of great narrative poems by authoring the Paumacariyam in Prakrit. Though the theme of the poem is the story of the Rāmāyaṇa, the Paumacariyam differed from the celebrated Sanskrit Rāmayaṇa of Vālmīki. Vimalasūri's classic inspired a row of poets including Ravisena (676) of the Padmacarita (Padmapurāṇa), Śīlānka (863) of the CauppannaMahapurisa-Cariya (Prakrit), Svayambu (750) of the Paumacariu (Prakrit) and Acarya Hemacandra (1080-1172) of the Trişaşti salākāpuruṣa-carita (Sanskrit). The story of the Rāmāyaṇa occurring in these poems differs in many respects suggesting three major traditions and one minor tradition as follows:
1. The Paumacariyam of Vimalasūri mostly belongs to the Yapaniya.
2. Sīlānka and Hemacandra ācārya's works belong to the Śvetambara.
3. The works of Jinasena (Adipurāṇa), Guṇabhadra (898), Puspadanta (965) belong to Digambara.
4. The works of Raviśeņa, Punnāța Jinasena (HVP), and Hariṣeņa (Brihatkatha) belong to Neo-Digambara.
The peerless commentator-scholar Acārya Vīrasena of Pañcastupa-anvaya, his pupil Jinasena (Pūrvapurāṇa), and his disciple Gunabhadra-all belong to Digambara lineage. Acārya Raviṣeṇa, author of the Padmapurana, and Punnața Jinasena, author of the

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Harivamsapurāņa (HVP) also are of Digambara tradition. Interestingly, the poems of the latter two preceptor-poets often differ from Digambara version. The Sanskrit poem Padmacarita of Ravisena (670) follows to a great extent the Prakrit Paumacariyam of Vimalasūri, a pontiff of the Yāpanīya samgha. The main difference that separates these two authors and confirms their ecclesiastical lineage becomes transparent in the description of Kaikeyi's end. According to the Paumacariyam, Kaikeyi, consort of king Daśaratha, attains moksa, salvation, in the very birth as a woman. The Padmacarita of Ravişeņa does not endorse this concept of stri-mukti, final emancipation of the soul in a female body, and this clearly establishes poet Ravişeņa as a follower of Digambara order. Curiously, at the same time, Ravişeņa's story of the Rāmāyaṇa is distinct from the Uttarapurāņa of Gunabhadra, a Digambara patriarch.
In the context of Kannada literature, two of the earliest and earlier Rāmāyaṇas authored by Srivijaya (865) and Ponna (965) respectively, are not extant. But another early work, the Rāmacandracarita-purāņa of Digambara poet Nāgacandra (1085) is extant and manifests the imprints of Ravişeņa and Vimalasūri to a great extent. It would be appropriate to recall that Uddyotanasūri, a Svetāmbara poet (179), respectfully mentions the names of both Vimalasūri and Ravišeņa.
The Harivaṁsapurāņa, a Mahā-kāvya, an epic poem of cultural significance, is authored by Jinasena of Punnāța (Kittūru) samgha, a cohort of Mūlasamgha, the original Digambara congregation. Albeit, if we go by its narrative details, the HVP often follows descriptions which transgress the Digambara format. It shows traces of the Padmacarita of Ravişeņa. While depicting the Kulakaras (Manus), and in mentioning the names of Rşabhadeva's consorts, the HVP deviates from the frame of Adipurāņa (Pūrvapurāņa). The HVP speaks of Sanmati as the second Manu [Sarga 7, verses 125-48] who succeeded immediately after Pratiśruti, whereas the Adipurāņa states that between Pratiśruti, the first Manu and Sanmati, several crores of

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years had elapsed. The HVP mentions Nanda and Sunandā as the consorts of Rṣabhdeva [sarga 9, verse 18]. The Adipurāṇa states the names of Yaśasvatī and Sunanda as the consorts of Rṣabhadeva [parva 15, verse 70]. Nanda gave birth to twins, Bharata and Brahmi [HVP, sarga 9 verses 21-23]. But Svāmī Jinasena narrates that Yasasvati was the mother of Bharata and Brahmi who were not twins [Ādipurāṇa, parva 15, verses 100, 145]. Further the HVP narrates that Narada, after observing austerity, attained mokṣa [sarga 65, verse 24], but in the Digambara tradition Narada goes to Narakagati. Baladeva, after discovering that the soul of his brother Kṛṣṇa in the Välukaprabha naraka, insists Kṛṣṇa to accompany him leaving the Hellish world. Refusing to oblige, Kṛṣṇa requests Balarama to reach Bharata-kṣetra and build temples enshrining his images. Balarama fulfilled his brother's desire [HVP, sarga 65]. But this request of Kṛṣṇa for constructing shrines and consecrating his images is not befitting a person with samyag-drṣti, Right vision. Since it is against Digambara philosophy, the Uttarapurana of Gunabhadra does not record this incident. Albeit, the Yacana-pariṣaha example from the Uttaradhyayana -sūtra [circa 3rd-4th century] and the CauppannaMaha-purisa-cariya of Silānka (863) have recorded this incident. In short, the HVP has incorporated many events which are similar to Śvetāmbara/Yapaniya and neither found nor acceptable to Digambara tradition. Yet the HVP does not fully subscribe to Svetambara or Yapaniya order. In many respects it differs from them and agrees with the Digambara frame. For instance, the HVP is silent about strimukti and kevalabhukti (kavalāhāra), which are patent of both Svetambara and Yapaniya, but not acceptable to Digambara canon. All said and done, the above discussion will not repudiate the established fact that Raviṣena and Punnāța Jinasena belonged to Mülasamgha, the original Digambara congregation.
The Aradhana (s.a. Mūlārādhanā, Bṛhadārādhanā, Bhagavati Aradhana) of Acārya Sivārya is believed to be a work of Yapaniya school. Aparajitasūri, also of this affiliation, and Pandit Aśādhara Sūri

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of Digambara lineage, have both composed commentaries on the Ārādhanā. The Ārādhanā-Karņāța Țika (s.a Voddārādhane) of Bhrājişņu (c.800 CE) is also a Kannada commentary on the Ārādhanā. Bhrājisņu is a pro-Digambara author and his text is full of Prakrit and Sanskrit quotations.
The Kalyāṇamandira-stotra of 44 verses, as famous and effective as the Bhaktāmara Stotra of Mānatunga Acārya (circa 6th century CE) is attributed to Kumudacandra. It is also said that Kumudacandra is another alias of Siddhasena (C.5th century). The work is so popular that there are about 25 commentaries, besides Hermann Jacobi's German translation.
The Sammai-sutta (Sanmati-sūtra) or Sanmati-Tarka is revered by both the Digambara and Svetambara sects. It is notable that Vīrasena Acārya has referred to this work in his Dhavalā commentary (CE. 816) on the Șaț-khaņdāgama. Vādirājācārya, another Digambara friar, mentions this work in his Pārsvanātha carita (CE 1025). Ācārya Abhayadeva composed his voluminous Tīkā of 25,000 ślokas on the Sanmati-Tarka. Considerably, Vīrasena, Vādirāja and Abhayadeva were Digambara preceptors.
One more middle path between the Digambara and Svetāmbara schools existed in the early and mid-medieval period. The ācāryas who followed this middlepath, neither strictly followed the Digambara nor Svetāmbara or Yāpanīya canons. As independent thinkers, they enunciated a tradition of their own, assimilating the best of either sects. These authors commanded respect from all sects and divisions. To comprehend the above discussion, a fourth school of saint-scholarauthors, who were different and distinct from their contemporary sects, existed. The Padmacarita (Ravisena), Harivamsapurāna (Jinasena), Byhatkathākośa (Harişena) etc., are outstanding examples of this type. The preceptors and poets of this line of thought were not traditionalists. Instead they were liberal conservatives. Ravisena was the earliest to deviate from the rigid path of his Digambara sect. He dismantled the

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sectarian frame of approach and proved that poetry has no bonds/ boundaries. Later the preceptors of Punnāta (Kittūru) samgha, like Jinasena and Harisena were more emphatic and vocal to exhibit their radical angle of vision. To an extent they were reformists and were not reluctant to come out of sectarian shell. The HVP has listed, in the last sarga, the traditionally accepted line of Digambara pontiffs which corroborates with the similar list recorded in the Dhavalā of Vārasena, Adipurāna of Jinasena and the Uttarapurāna of Guņabhadra. The list of Ācāryas mentioned in the beginning of the poem HVP, includes Siddhasena, Samantabhadra, Devanandi (Pūjyapāda), Vajrasūri, Mahāsena, Ravişena, Jațāsimhananadi, Kumārasenaguru, Virasenaguru and Svāmi-Jinasena. Whether Siddhasena and Jațāsimhanandi also belonged to this Neo-Digambara school needs further clarification, though the possibility cannot be overlooked.
The Senagaña, a cohort of Digambara congregation, had two minor subdivisions. The monks of Punnāța olim Kittūru samgha belonged to Senasamgha, a sub-division. Jayasena, his disciple Amitasena, Kirtišeņa, Jinasena (Harivamsa), Harišeņa (Brhatkatha) ācāryas belonged to the Punnāța (Kittur) samgha, a sub-division of Senasamgha, whereas Vīrasena, Jinasena, Guņabhadra ācāryas belonged to another sub-division of Senasamgha.
Therefore, scholars have got to be cautious in considering a particular ācārya or a text as Yāpaniya or not. Just because an ācārya or his work exhibits traits of Digambara, Svetāmbara or Yāpanīya, he or his work cannot be branded as Digambara, Svetāmbara or Yāpanīya. All the available historically corroborative evidences are to be examined objectively. Many problems are confronted when contradictory descriptions are to be convincingly explained. Many ancient texts have incorporated elements drawn from various sources.
Further, it is evident that the Sena-samgha of Vīrasena and Jinasena, and the Sena-sangha of Sidhasena, Padmasena, Jayasena, Amitasena, Punnāța Jinasena, Kirtisena and Harişeņa, who mostly

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Hampa Nagarajaiah: The Neo-Digambara School
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affiliated to Punnāța group, were two different sub-branches of the same ‘Root-Assembly' of the Digambara lineage. In the light of this debate, the belief that Sivārya of the Ārādhana, Vattakera of Mülācāra, and Jațāsimhanandi of Varānga-Carita etc., belonged to the Yāpanīya samgha needs reconsideration.
To be more precise, the Neo-Digambara monks and authors stand mid-way between the Digambaras and Yāpanīyas. They simultaneously agreed and differed from their three contemporary schools. Thus, the medieval period witnessed four schools as follows.
1. The Digambara 2. The Svetāmbara 3. The Yāpanīya and 4. The Neo-Digambara.
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PARYĀYA : DOCTRINE OF PARIŅĀMA
Dr. Rajjan Kumar In Jain metaphysics Paryāya is considered a very important concept. It defines the condition or state or mode of a substance. It is also granted as peculiarity or particularity of state which exist in a substance. Generally Paryāya means Pariņāma. Paryāya is the integral part of Reality (Sat). In Prakrit language Paryāya is written as "Pajjāva".
Dravya and Paryāya
In Jainism Dravya is defined in the sense of fundamental entities or reals or reality. Reality has been conceived as permanent, all inclusive substance (dravya), possessive infinite qualities (guņa) and modes (paryāya) with many unique notions. That which contains, and is the basis of qualities and modifications is called Dravya (substance)'. Dravyas are six in numbers? - jiva (soul), pudgla (matter), dharma (medium of motion), adharma (medium of rest), kāla (time) and ākāśa (space). Dravya is that which keeping intact its essential nature gets changed into various beings and situations, moulds itself in various modifications.
A thing is not absolutely permanent, nor is it absolutely momentary, nor is it set in eternity, but it is only a changing continuing being (pariņāmi nitya). Dravya or reality neither gets produced nor does it meet with destruction. Productions and destructions are themselves the modifications as seen in the universe at different levels. Whenever, there is modification there is Dravya or Reality and whenever there is a Dravya there is a modification. Dravya or Reality, thus, at one and the same time, is having production (utpāda), destruction (vyaya) and continuous existence (dhrauvya)'.
1.
gunaparyāyavaddravyam, Tattavārthasūtra, 5/37 Bhagavatīvyākhyāprajñpati, 2.4.733 utpäda-vyaya-dhruuvya-yuktam sat, Tattvārthasūtra, 5/29
3.
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Rajjan Kumar: Paryaya: Doctrine of Pariņāma
Dravya (Reality) is endowed with the quality of Sat and characterized by the three potent factors - origination, destruction and permanence and is the substratum of qualities and modes1. Dravya is not absolutely changeless and its paryāyas are not discrete. There is a series of prayayas in a dravya having a relation of relative identity between the previous paryāya and the posterior paryāya like the relation of cause continuum and effect - continuum3. Dravya retains its essencial nature in the midst of series of changes which take place in it. Therefore reality (dravya) is dynamic in nature and does always undergo transformation without giving up its essential nature. In this way it is conceived that Dravya (Reality) is characterized by the triple nature viz. origination, decay, permanence in the process of transformation'.
Acarya Kundakunda explains that Dravya is the inherent essence of all things, manifesting itself in and through infinite modifications, and is endowed with gunas and it reveals permanence and change in it to be real. And Dravya is endowed with its unchanging nature of existence. Acārya Pūjyapāda defines Dravya as that which undergoes modification is Dravya. As, for example, take a piece of gold. When an ornament is made out of it, the original lump of gold undergoes modification having its original form destroyed (vyaya) and a new form born or produced (utpāda), but the substance of gold continues or persists (dhrauvya) in this process of change. For every substance possesses the quality of permanency together with origination and decay as modifications of itself and Sat, as it is technically defines as a Dravya1o.
Akalanka explains that utpada is the modification of a substance without giving up its own kind, vyaya is the disappearance of its forms,
Pancāstikāyasāra, 10
Akalankagranthatraya, p. 45
4.
5.
6.
7.
8.
Pancastikāyasamayasāra, 8 9. Pravacanasara, II. 3, p. 123
10. Sarvarthasiddhiḥ, 5/29
127
Ibid, p.45
Ibid, p. 45

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and dhrauvya consists in the persistence of its fundamental characteristics throughout its various modification". On the basis of above discussion, the concept of Dravya, according to Jainism, has been taken as the dynamic reality of dravya. Prof. Chakravarti has rightly said that Dravya, then, is that which has a permanent substantiality which manifests through change of appearing and disappearing. utpāda. vyaya and dhrauvy form the triple nature of the Real'. It is an identity expressing through difference, a permanency continuing through change.
JAIN JOURNAL VOL-XL, NO. 3 JANUARY. 2006
Guņa and Paryāya
Guna is the inseparable property of a Dravya. It denotes as capacity or quality of a Dravya.13 In the Uttaradhyayanasūtra it is said that Dravya is the substratum of gunas and the characteristic of guna is inherent in one single Dravya14. Umāsvāti elucidates the definition of guna by saying that gunas are inherent in Dravya and they are themselves attributes's. Acaya Kundakunda explains that the condition (capacity), which, in fact, forms the nature of Dravya is guna which is non-different from its initial existence and that existing entity established in its nature is Dravya'. That is to say, the nature (svabhava) stands for transformation (pariņāma) and the nature which is thus the form of pariņāma is guna which in turn, is non-different from Sat17. The gunas are classified into murta (corporeal) and amurta (non-corporeal). Murta is concrete while amurta is non-concrete.
'Dravyasraya nirguṇā gunāḥ18 defines many kinds of consideration for which Jainācārya explains in many ways. Pūjypāda
11.
12.
13.
14.
15.
16.
17.
18.
Tattvārtharājavārtika, 5/30 (1, 2, 3) pp. 494-95
Historical Introduction to Pañcāstikāyasamayasara, A. Chakravarti, p. xxix
Bhagavativyākhyaprajñapti, 2. 10. 118
Uttaradhyayanasūtra, 28/6
Tattvärthadhigamasutra, 5/4/, p. 435
Pravacanasara, II, 17, p. 152
Ibid, commentary
Tattvärthadhigamasutra,

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Rajjan Kumar: Paryaya: Doctrine of Pariņāma
clarifies that gunas are eternal and permanent which paryāya cannot continue to exist permanently in a Dravya as guņas exist. In view of Vidyananda gunas inhere or exist permanently in a Dravya. Paryāyas, on the other hand, inhere in Dravya, but they do not exist there permanently because of being subject between guṇa and paryāya. They are respectively essential and accidental characters or potentiality and actuality in Dravya.
Paryaya and Pariņāma
In Jainism paryaya defines as bhāva (condition). The properties (dharmas) having origination and destruction or emergence and disappearance or peculiarities or particularities or states, which exist in a substance, are known to be paryāya or modes or pariņāma. The derivative meaning of paryaya is kramavartina (that which undergoes) or kramikaparivartana (change into another state in succession-spatial and temporal). In the series of substance the newer and newer modes of it rise up and fall down according to the change in space and time19.
In view of the Jainas paryaya inherent in both Dravya and guna, qualities and their substratum-substance20 and it denotes states, particularities, change or mutation etc.. They are not permanent in substance and quality. Oneness, separateness, number, figure, conjuction, and disjunction are characteristics of paryayas." In autocommentary of Tattvārthādhigamsutra it is explained that paryāya signifies another state of an object and another name attributed to an object, that is known as bhāvāntaram and attributed to one and the same object. It means that a particular name always bears a corresponding particular state of an object.
129
In the Pañcāstikāyasamayasāra, Ācārya Kundakunda says that paryaya is the mode of existence of Dravya through which its triple
19. Yogasútra, III, 1366
20.
21.
22.
Uttaradhyayanasutra, 28/6
Ibid., comm..
Tattvärthasutrabhāṣya, 5/37

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nature origination, destruction and permanence is manifested?). As gold and its different form explain the triple nature. It exists as Dravya, but the ornaments and other things which are made of gold are paryāyas of the same thing i.e. gold. These may change; an ornament of gold may be melted and a new one may be constructed from it. The appearance of the new one is utpāda while the disappearance of the previous one is vyaya and yet all the same gold persists through the change, this persistence is dhrauvya24. Dravya has thus both the aspects - permanence and change; it is permanent as Dravya and changing as paryāya. Pūjyapāda explains it that which are not always associated with Dravya are paryāyas 5. The modification of a substance is called a mode26. It means paryāyas are different forms of changes or status of a substance.
Akalanka explains that Dravya has got two natures, viz. sāmānya (general) and višeșa (particular)". The general nature is guna, the particular one is paryāya. i.e. change or transformation of a Dravya is paryāya 8. Vidyānanda explains that many gunas can exist in a Dravya simultaneously, while many paryāyas exist in a Dravya successively29. That is why, Dravya has been defined as gunaparyāyavaddravyam. So it is apparently clear that each Dravya is undergoing changes into different forms in accordance with the cause as a result of its own changing nature, attains various transformations. The capacity of changing transformation (pariņāma) or change in a Dravya is called guna and the transformation due to guna is known to be paryāya (mode), or bhäva (state or condition))).
23. 24. 25. 26. 27. 28. 29. 30. 31.
Pancāstikāyasamayasāra, 11 Ibid., comm.. Sarvārthasiddhi, p. 309 Bid Tattvārthavārtika, p. 501 Ibid., p.50 Ibid, p. 438 Tattvārthasūtra, 5/37 Pramāṇanayāvalokālankāra, 78

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Rajjan Kumar: Paryaya: Doctrine of Pariņāma
Paryaya is of two kinds from the point of view of common state - 1. arthaparyāya and 2. vyañjnaparyāya. Artha denotes effect and vyanjana is that which becomes manifest. On this etymology arthaparyaya is defined as the continuous change while the vyanjanaparyaya denotes some particular change. Both the two types of paryayas have been explained as follows--the continuous flow of the real runs parallel to the continuous flow of the duration of time, and this intrinsic change of substance is called arthaparyāya. The vyanjanaparyaya is not merely the cross-section in continuous flow of Dravya, but it has a pretty fixed duration of existence33. It is further discussed that there is a ekasamayavarti arthaparyaya (intrinsic mode of substance occurring for one moment) takes place in all the six fundamental substances due to the general changing state of substance. Origination and destruction of a Dravya occur on account of the change that all substances undergo.
An object may have a particular mode of existence for a certain duration of time e.g. a pot has got such one form for a certain period of time in addition to the molecular integration and disintegration taking place in the physical object (earth) every moment34. This paryaya of a pot is known to be vyañjanaparyaya (manifested mode) of Pudgala. Similarly, the continuous change is taking place in consciousness in arthaparyaya of Jīva, while its existence as a particular organism as a man or a deva with a determinate age in the vyanjanaparyaya of Jiva35.
Vyañjanaparyaya, which is of two kinds, viz. svabhāva (natural state) and vibhāva (particular state), takes place in Jīva and Pudgala, whereas only arthaparyaya operates in all the other four Dravyas viz. dharma, akāśa and kāla. Vyañjanaparyāya occurs due to the
32.
33.
34.
35.
36.
131
Pravacanasara, II. 37
A Philosophical Introduction to Pañcāstikāyasamayasāra, p. xxxi Theory of Reality in Jaina Philosophy, J.C. Sikadar, p.50
Ibid., p. 86
Pravacanasāra, tātparyavṛtti, pp. 181-82

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cause of a particular changing state and vibration of the worldly souls and matters. The activity of a origination and destruction of these vyañjanaparyāyas sometimes take place and sometimes do not. There is no rule of it to occur every moment; it may happen and may not occur at every moment".
In addition to these two kinds of paryāyas arthaparyāya and vyañjanaparyāya, two other kinds of paryāyas viz. jīvaparyāya and ajīvaprayāya? With regard to substance and qualities, prayāya is of infinite kinds from various aspects.
Interrelation of Dravya, Guņa and Paryāya
The Jainas believe that Dravya is endowed with guna and parvāya. The inherent qualities in substance and their traikālika modes are infinite39 in number. A substance and its inherent qualities are permanent owing to the cause of its non-origination and nondestruction40. On the other hand, all modes because of their origination and destruction at every moment are individually non-permanent". But they are also beginningless and permanent or eternal from the point of view of series (pravāha) of infinite modes.
The series of traikālika modes also i.e. modes of the past, present and future times, takes place due to one causative capacity (kāraṇabhūtasakti) inherent in a substance. The series of infinite modes caused by infinite capacity in a substance is moving together (i.e. taking place together). Modes of different class (vijātīya) caused by various capacities or qualities can be found in a substance at a time, but most of the same class caused by a capacity at different times cannot be found in a substance at a time42. There take place in soul substance and matter substance various infinite modes like modes
37. 38. 39. 40. 41. 42.
Ibid, pp 181-82 Bhagavatīsūtra, 25.5.745 Ibid, 2.1.91 Pancastikāvasamayasāra, 11 Ibid Tattvärthasūtra, Sanghavi, pp. 20
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of consciousness, such as those of knowledge, self-awareness, etc. in the former and those of colour, such as blue, yellow etc. in the lattar respectively43.
Soul undergoes transformation by its capacity of sentiency (cetanaśakti) into various forms of consciousness (upayoga) like modes of knowledge, self-awareness, etc. while matter undergoes transformation by its capacity of colour (rūpaśakti) into various forms of colour like blue, yellow etc.. The capacity of sentiency cannot be separated from soul-substance and other capacities which are inherent in it. Similarly, the capacity or colour (rūpaśakti) cannot be thought of apart from matter substance and other capacity which are inherent in it44.
133
Various forms of consciousness of different times like traikālika series of knowledge, self-awareness, etc. have got one capacity of sentiency (cetana) and the series of effective modes (kāryabhūtaparyaya) of that capacity (śakti) are associated with consciousness (upayogātmaka). In matter also the series of various modes of colour like blue, yellow etc. are the effects of one causative capacity of colour (kāraṇabhūtarūpaśakti)45.
Like the series of consciousness in soul, there are continuing together the series of feelings, such as, happiness, sorrow, etc. and the series of desires, etc.. For this reason, infinite capacities of qualities are comprehended by taking into account each individual causative capacity or quality inherent in it - capacity like, sentiency, the causative joy, energy etc. of the series of infinite modes like the modes of colour, smell, taste, touch etc. take place. For this reason, infinite capacities or qualities are cognized by admitting each individual causative capacities or quality of individual causative capacity or quality of individual series like that of the capacity of colour, that of smell, that of taste, that of touch46.
43.
Bhagavatisutra, 2.1.90
44. Theory of Reality in Jaina Philosophy, Sikdara, p. 61
45.
Ibid, pp. 61-62
46.
Ibid., p. 62

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Various modes of capacities like sentiency, joy, energy, etc. can be found to operate in soul, but modes of different consciousnesses of capacity of sentiency or those of feelings of one capacity of bliss (anandaśakti) cannot be experienced to function at a time, i.e. simultaneously; for only one mode of an individual capacity is manifested at a time. Similarly, in matter also various capacities or qualities like colour, smell etc. take place at a time, but different modes like blue, yellow etc. of one capacity or quality of colour (rūpaśakti) do not take place in it simultaneously47.
As soul substance and matter substance are permanent, so their respective inhernt capacities or qualities like sentiency, etc. are also permanent. But modes of consciousness born of the capacity of sentiency of modes (rūpaśakti) like blue, yellow etc.., are not permanent. They, being always subject to origination and destruction, are individually permanent and the series of modes of consciousness in soul and those of colour in matter are permanent because of being traikālika of the past, present and future times48.
JAIN JOURNAL VOL-XL, NO. 3 JANUARY. 2006
The undivided whole of infinite qualities only is substance. That is to say, the collective whole or aggregate of each individual causative capacity (kāraṇabhūtaśakti) of each individual mode and of such infinite capacities or qualities is substance from the point of view of difference among them. But dravya, guṇa and paryāya are different from one another from the subjective point of view in thought, but they are non-different from one another from the objective point of view49
Universe, Reality and Paryaya
Universe, Reality and Paryaya, according to Jainism, are interrelated terms. To understand Universe one must have to know the concept of Reality and Paryāya. In view of Jain Philosophical conception Reality treated as permanence-in-change, but not as
47. Ibid, p. 62
48.
49.
Ibid., p. 62-63
Tattvurthasutra, Sanghavi, V, pp 205-8

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kūṭasthanitya (absolutely permanent) nor as nityanitya (absolutely impermanent). Here Reality has been conceived as a permanent, all inclusive substance (dravya) possessing infinite qualities and modes (guna and paryaya) with many unique notions. That which contains and is the basis of qualities and modifications (guṇa and paryāya) is a dravya (substance)50. In Jainism Reality, Dravya, substance are considered synonyms.
This entire universe consists of Dravyas. Dravyas are six in numbers, viz. -jiva (conscious), pudgala (matter), dharma (medium of motion), adharma (medium of rest), kāla (time) and akāśa (space). Out of these six Dravyas, five are called astikāyas (groups of positive beings) and another one is considered anastikāya. kāla is anastikāya and the rest five jiva, pudgala, dharma, adharma and akāśa are as astikāyas. Astikaya and anastikaya are two forms of Dravya and Dravya is that which keeping intact its essential nature gets changed into various beings and situations, moulds itself in various modifications. We cannot think of a substance without modifications and modifications without a substance.
Further, a Dravya is qualitative, it provides room to qualities and is thus a basis of them. The various moulds it gets into are in its modifications. There cannot be a quality without a substance and no substance without a quality. Dravya is thus ever connected with qualities and modifications. It is the one that is productive (utpādayukta) and expanding (vyayaśīla) but yet ever continuous. In everything, its production (utpatti), stability (sthiti) and destruction (vināśa) exist altogether. A thing is not absolutely permanent (ekānta-nitya), nor is it absoluty momentary (ekānta-kṣaṇika), nor is it set in eternity (küṭastha-nitya), but it is only a changing continuing being (pariņāminitya).
135
In one and the same thing there is a difference of conditions, as, for example, a mango fruit in its unripe stage is of green colour at
50.
51.
Tattvärthasutra, 5/37 Bhagavati-vyākhyāprajñapti, 2.4.733

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one time but later it gets to be of yellow.colour, when ripe, but it remains still a mango. Like this the different forms of jewelry, the shape and uses of course have changed but the material is the same in different levels, Production and destruction are themselve the modifications as seen in the universe at different levels. Whenever, there is modification, there is Dravya or Reality and whenever there is a Dravya there is a modification. Dravya or Reality, thus, at one and the same time is having production, destruction and continuous existence. Likewise, that all the three situations are found in the universe, because universe is the composition of six Realities i.e. jīva, pudgala, dharma, adharma, kāla and akāśa.
Regarding the foundation of the universe the Jainas have said that there are only two entities-conscious (cetana or jīva) and the unconscious (acetana or ajīva). They do not agree with the idea that unconscious is born out of the conscious fundamrntal or that the conscious has evolved out of the unconscious. These two are the only fundamentals and are beginningless as well as independent. These two fundamentals have been elaborated into the seven (somewhere nine) fundamentals-2-(1) jīva, (2) ajīva, (3) āśrava, (4) bandha, (5) samvara, (6) nirjarā, (7) mokşa. Everything which exists in the universe is to be conceived as a modification or a particular differentiation (either jivaparyāya or ajīvaparyāya).
The modes of Reality or Dravya which seem essential to the constitution of these two infinite and eternal attributes must themselves be infinite and eternal; they distinguished by the Jainas as the immediate, infinite and eternal modes as necessary and universal feature of the universe and descending to the finite modes which are limited, perishing and transitory differentiations of Dravya. The transitory finite modes can only be understood and their essence or nature is deduced as effects of the infinite and eternal modes. They are in this sense dependent on the modes of higher order33.
52. 53.
Tattvārthasūtra, 5/29 Theory of Reality in Jaina Philosophy, Sikdar, p.8
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137
The Jaina seers are deducing the necessity of motion and rest as a primary characteristics of the extended world and the world of thought with reference to dharma and adharma. They are appealing only to the strictly to the logical notions of a self creating Dravya as one individual, the parts of which, (that is, all bodies) change in infinite ways without any change of the whole individual. This highest order individual covers the face of the whole universe and non-universe (lokāloka).
In the hierarchy of their system of modes it has the title of a mediate infinite (ananta) and eternal (śāśvata) mode under the attribute of extension (astikāya). It has mediate because it is logically dependent on the immediate mode of motion and rest, which is primary or logically prior, feature of extension; it is infinite and eternal because of the fact that Dravya as a whole conceived as a social system remains thus self-identical, follows directly from the conception of motion and rest as the necessary feature of the extended world.
These are the co-relations among Universe, Reality, and paryaya, but again the question has been raised that in the univ there is a particular thing and they all are interacting among each other; there is living and non-living, they have differences and how these all sublimate, so that the relationship between Universe, Reality and paryāya may be cast off. They all may be collectively or one by one understand as follow each particular thing interacting with other particular things within the common order of Nature, exhibits a characteristic tendency to cohesion and to preservation of its identity, . a striving of conatus, so far as it lies in itself to do so, to persist in its own being. Particularly things, being dependent modes and substances, are constantly undergoing changes of state as the effects of causes other than themselves, as they are not self-determining substances, their successive states cannot be deduced from their own essence alone, but must be explained partly by reference to the action upon them of other particular things.
In the natural philosophy the differences between the living and non-living, and between conscious and non-conscious things, are both represented as differences of degrees of structural complications.

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Bibliotheca Jainica
Satya Ranjan Banerjee I Text: Editions, Translations etc.
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Brhat-kathā-koşa of Harişeņa-ed by A.N. Upādhye, with the Sanskrit text
authentically edited for the first time with various readings, with a critical introduction, notes, index etc. Bhāratīya Vidyā Bhavana, Singhi Jaina Granthamālā no. 17, Bombay, 1943.
Chando-nusāsana of Hemacandra Sūried by H.D. Velankar, text critically
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commentary of Pandita Yaśaskirti, Bhāratīya Jñānapītha, Jñānapītha Mürtidevi Series, no. 38, Varanasi, 1971.
Dharmopadešamālā-vivaraņa of Jayasingha Sūri- ed by Lalacandra
Bhagavanadasa Gandhi, Singhi Jaina Šāstra Śikṣāpītha, Bharatiya Vidyā Bhavana, Singhi Jaina Granthamālā no. 28, Bombay, 1949.
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Bhāratīya Vidyā Bhavana, Singhi Jaina Granthamālā no. 14, Bombay, 1945.
Gālārayanakosa of Jineśvarasūri--- ed by Amritalal M. Bhojaka and Nagina J.
Shah, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 52, Ahmedabad, 1975.
Gommațasāra (Jivakāņda) of Nemicandra- ed by A.N. Upadhye & Kailasa
Candra, text edited with Karnātakavștti, Sanskrit ţikā Jivatattvapradīpikā, Hindi translation, and Introduction, Bhāratiya Jñānapitha, Jñānapītha Mürtidevi Series, no. 14, Varanasi, 1978.
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introduction and appendices, Bhāratīya Jñānapitha, Jñānapītha Mūrtidevi Series, no. 27, Kasi, 1962.
Hemanāmainālāśilocana of Jinadeva Sūried by Vinayasāgara with a
commentary by Srivallabha, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyamandira, L.D. Series no. 46, Ahmedabad, 1974.
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Jainendra-siddhanta-koṣa
by Jinenda Varni, Part - I third edition, 1990, Part
II 2nd edition 1987, Part-III (pa to va) 2nd edition 1987, Part - IV (sa to ha) 2nd edition, 1988, Bhāratīya Jñānapīṭha, Jñānapīṭha Mūrtidevi Series, nos. 28, 40, 42, 44, Varanasi, 1987-1990.
Jambūsāmicariu of Vīrakavi ed by Vimal Kumar Jain text critically edited with Hindi introduction, appendices etc. Bharatiya Jñānapīṭha, Jñānapīṭha Murtidevi Series, no. 7, Varanasi, 1968.
Jasaharacariu of Puspadanta-ed by Parasuram Lakṣmaṇ Vaidya, text critically edited with an introduction, glossary and notes, Bhāratiya Jñānapīṭha, Jñānapīṭha Murtidevī Series, no. 11, Varanasi, 1972.
Jayapayada-nimitta-śāstra of Pūrvācārya viracita Praśnavyākaraṇakhyāyā— ed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Granthamālā no. 43, Bombay, 1958.
Jinacandrodayanāṭaka of Padmasundara ed by Nagina J. Shah, Lālabhai Dalapatbhāi Bhāratīya Sanskriti Vidyamandira, L.D. Series no. 81, Ahmedabad, 1981.
Jinadattakhyāna-dvaya of Sumati Sūri ed by Amritalal Mohanalal, Singhĩ Jaina Sastra Sikṣāpīṭha, Bhāratīya Vidya Bhavana, Singhī Jaina Granthamālā no. 27. Bombay, 1953.
Jñāna-bindu-prakaraṇam of Yasovijaya Upadhyaya ed by Sukhalal Sanghavi,
with introduction, notes, Singhī Jaina Granthamālā Kāryālaya-Anekānta, Series no. 16, Ahmedabad, 1942.
Jñānapramodikā ed by R.S. Betai text with a commentary on Vägbhaṭṭālankāra, Lālabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 103, Ahmedabad, 1987.
Jugaijiniṁdacariya of Vardhamāna Suri ed by Rupendra Kumara Pagaria, Lālabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 104, Ahmedabad, 1987.
Kathākoṣa-prakarana of Jineśvara Suried by Jina Vijaya Muni, Singhī Jaina Śästra Śikṣāpīṭha, Bhāratīya Vidya Bhavana, Singhĩ Jaina Granthamālā no. 11, Bombay, 1949.

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Parikh, with introduction and indices, Bhāratiya Vidya Bhavana, Singhi Jaina Granthamālā no. 40, Bombay, 1953.
Kharataragaccha-brhad-gurvāvali of Jaina-Palopādhāyaed by Jina Vijaya
Muni, Bhāratiya Vidya Bhavana, Singhi Jaina Šāstra Siksāpitha, Series no. 42, Bombay, 1956.
Kirti-kaumudi of Someśvaradeva and Sukrita Samkirtana of Ari Simha ed by
Punyavijaya Sūri, Bhāratīya Vidyā Bhavana, Singhi Jaina Granthamālā no. 32, Bombay, 1961.
Kumārapāla-caritra-samgraha of various authorsed by Jina Vijaya Muni,
Bhāratīya Vidyā Bhavana, Singhi Jaina Granthamālā no. 41, Bombay, 1956.
Kuvalayamālā-kathā-samksepa of Uddyotana Sūried by Adinātha Neminātha
Upadhye, text critically edited with various readings, in two parts, Bhāratiya Vidyā Bhavana, Singhĩ Jaina Granthamālā no. 45, Bombay, part-I, 1961, part-II, 1970.
Laghutattvasphoța of Amstacandra Sūried by Padmanabha S. Jaini, Lālabhãi
Dalapatbhāi Bharatiya Sanskriti Vidyāmandira, L.D. Series no. 62, Ahmedabad, 1978.
Līlāvati-sāra of Jinaratna ed by H.C. Bhayani with a Sanskriti abridgment of
Jineśvara Sūri's Prakrit Lilāvai-kahā, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 96, Ahmedabad, 1983.
Madanarekha-ākhyāyikā of Jinabhadra Süred by Becardasa Dosi, Lālabhāi
Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 39, Ahmedabad, 1973.
Mahābandha of Bhūtabali — ed by Sumerucandra Diwakara with the text
critically edited with Jaina Agamic, philosophical, puranic, literary, historical and other original texts in seven volumes, vol-1 (3rd edition 1998), vol-IJ (2nd edition 1998), vol III (part-II, sthitibandhādhikāral (2nd edition 1998), vol-V part-III (2nd edition 1999), vol-V (part - III, anubhāga-bandhādhikāra) 2nd edition 1999, vol - Vl-caturtha-pradesa-bandhādhikāra (2nd edition 1999), vol-VII (caturtha pradeśa-bandhādhikāra, (2nd edition, 1999), Bhāratiya Jñānapītha, Jñanapitha Mūrtidevi Series, no. I to 8, New Delhi.

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Mahāpurāņa of Puşpadant e d by P. L. Vaidya and translated by Devendra
Kumara Jain, text with life sketch of Tirthamkara Adinātha (Sandhi 1 to 18) Part - I, vol-I [Nabhaya-cariu), vol-II, Series no. 16, 1979, part-1]l-from Tirthankara Ajitanātha to Mallinātha (Sandhi 37 to 67), first edition 1981, part-IV (Sandhi 68 to 80), the text edited with Rāmāyana and the life of Tīrthankara Munisuvrata and Nami, with Introduction, Hindi translation and Index of the verses etc, Bhāratiya Jñānapītha, Jñānapīțha Mūrtidevi Series, no. 15, Varanasi, 1983.
Mallikāmakarandanāțaka of Rāmacandra ed by Muni Punyavijaya, text
with introduction, notes etc. by V.M. Kulkarani, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 91, Ahmedabad, 1983.
Manoramākahā of Vardhamāna Sūried by Rupendra Kumara Pagaria, Lālabhāi
Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 93, Ahmedabad, 1983.
Mulācāra of Vattakerācārya ed by Kailas Candra Jagamohanlāl, Pannalal
Jain, text with the Acāravrtti, a Sanskrit commentary of Ācārya Vasunandi Sidhāntacakravarti, vols-I and II, Bhāratiya Jñānapitha, Jñānapītha Mūrtidevi Series, nos. 19, 20. Varanasi, (1984), second edition 1992.
Munisuvrata-svāmi-carita of Candra Sūri- ed by Rupendra Kumar Pagāria,
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Nammaya-sundari-kahā of Mahendra Sūri— ed by Kumari Pratibha Trivedi,
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Nāņapancamīkahão of Maheśvara Sūri-ed by Amritalal Savacanda Gopani,
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Nayacakra of Mallādhavala—ed by Kailas Candra with text and translation
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of Vidyananda, Bhāratīya Jñānapīṭha, Jñānapīṭha Mūrtidevī Series, no. 12, Varanasi, 1971.
Nayakumaracariu of Puspadanta ed by Hiralal Jaina, text critically edited from old Mss. with an exhaustive introduction, Hindi translation, glossary and indices, old Tippana and English notes, Bhāratiya Jñānapīṭha, Jñanapīṭha Mürtidevī Series, no. 10, Varanasi, 2nd expression 1972.
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Gujarati translation, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 48, Ahmedabad, Prathama Ahnika - 1975; Dvitiya Ahnika - 1978; Tritiya Ahnika - 1984; Caturtha-Pancama Ahnika - 1989. Nyāyamañjarī-granthibhanga of Cakradhara ed by Nagina J. Shah, Lālabhāi Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 35, Ahmedabad, 1972.
Nyāyasiddhantadīpa of Śasadhara―ed by Bimal Krishna Matilal, with tippaṇa by Gunaratna Sūri, Lālabhāi Dalapatbhāi Bhāratīya Sanskriti Vidyāmandira, L.D. Series no. 56, Ahmedabad, 1976.
Padmapurāṇa of Ravisena ed by Pannalal Jain text with Hindi translation, Bharatiya Jñānapīṭha, Jñānapīṭha Mūrtidevī Series, no. 20, Varanasi, 1958. Panca-saṁgraha―ed by Hiralal Jain, Sanskrit țīkā, Prakrit Vritti and Hindi translation, Bharatiya Jñānapīṭha, Jñānapīṭha Mūrtidevī Series, no. 10, Kasi, 1960.
Pārsvanathacarita-malākāvya of Padmasundara Suri ed by Kṣamā Munsi, with Hindi translation, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 100 Varanasi, 1986.
Paumacariu of Svayambhudeva
ed by H.C. Bhāyāṇī, translated by Devendra Kumāra Jain, in five parts, Bharatiya Jñanapitha, Jñānapīṭha Mürtidevi Series, nos. 1,2,3, Vārāṇasī, 1969.
Pauma-siri-cariu of Dhahila ed by Jina Vijaya Muni, Bharatiya Vidya
Bhavana, Singhī Jaina Granthamālā no. 24, Bombay, 1948.
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similar prabandhas, corresponding epigraphical records and references in the other works, Hindi translation and notes and elaborate, critical and historical introduction, part-1, Adhisthāta Singhi Jaina Jñānapītha, Singhi Jaina Granthamālā no. 1, Santiniketana, 1933.
Prabandha-cintāmaņi of Merutunga (1306 A.D.) ----- ed by Jina Vijaya Muni,
Bharatiya Vidya Bhavana, Singhi Jaina Granthamālā no. 3, AhmadabadKolkata, 1940.
Prabandha-kosa of Rājasekhara Sūri (1349 A.D.) — ed by Jina Vijaya Muni,
text critically edited with the original Sanskrit with variants, notes and elaborate introduction, appendices and alphabetical indices of stanzas and all proper names, The Adhisthāta Singhi Jaina Jñänapītha, Singhi Jaina Granthamālā no. 06, Santiniketana, 1935.
Prabhāvaka-carita of Prabhācandrācārya (1277 A.D.) ed by Jina Vijaya Muni,
text critically edited in the original Sanskrit, with notes, index and Hindi introduction, with variants and indices of stanzas and proper names, part-I, Bhāratiya Vidya Bhavana, Singhi Jaina Granthamālā no. 13, AhmadabadCalcutta, 1940.
Pradyumna-kumāra-caupai of Kamalasekhara ed by Mahendra B. Shah,
Lālabhāi Dalapatbhai Bharatiya Sanskriti Vidyāmandira, L.D. Series no. 68, Ahmedabad, 1978.
Purātana-prabandha-sangraha--- ed by Jina Vijaya Muni with the original text
in Sanskrit and Prakrit with indices of the verses and Proper names and with an index Prabandha-cintāmaņi, Bhāratīya Vidyā Bhavana, Singhi Jaina Granthamālā no. 02, Bombay, 1936.
Purudevacampū of Arhaddāsa—ed by Pannalal Jain, with Sanskrit commentary,
Hindi translation, Bhāratiya Jñanapītha, Jñānapītha Mūrtidevi Series, no. 41, Varanasi, 1972.
Ratnacüdā-rāsa ed by H.C. Bhayani, Lālabhāi Dalapatbhai Bharatiya Sanskriti
Vidyāmandira, L.D. Series no. 63, Ahmedabad, 1977.
Rişțasamuccaya of Durgādeva- ed by A.S. Gopani, text critically edited with
exhaustive introduction, English translation, Sanskrit chāyā, notes, appendix, indices etc. Bhāratiya Vidya Bhavana, Singhi Jaina Granthamālā no. 21, Bombay, 1945.

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Satya Ranjan Banerjee : Bibliotheca Jainica
145
Rşidattarāsa of Jayavanta Sūri- ed by Nipuņa A. Dalal, Lālabhāi Dalapatbhāi
Bharatiya Sanskriti Vidyāmandira, L.D. Series no. 53, Ahmedabad, 1975.
Samayasāra of Kundakunda- ed by A. Chakravarti, text edited with English
translation based upon Amstacandra's Ātmakhyāti, Bhāratiya Jñānapitha, Jñānapītha Mūrtidevi English Series, no. 1, New Delhi, 1989.
Samdhi-kavya-samuccaya ---ed by R.M. Shaha, Lālabhāi Dalapatbhāi Bhäratīya
Sanskriti Vidyāmandira, L.D. Series no. 72, Ahmedabad, 1980.
Samkhitta-taramgavai-kahā e d by H.C. Bhayani, an early abridgement of
Pādalipta's Taramgavai with Gujarati translation, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 75, Ahmedabad, 1979.
Sanat-kumāra-cariu (a section of his Nemināha-cariu) of Haribhadra- ed by
H.C. Bhāyāni & M.C. Modi, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 42, Ahmedābād, 1974.
Sandeśa-rāsaka of Abdula Rehmana — ed by Jina Vijaya Muni, text critically
edited with Sanskrit tippaņaka and Avacūrikā, English translation, exhaustive introduction, notes, appendix, indices etc. Bhāratiya Vidya Bhavana, Singhi Jaina Granthamālā no. 22, Bombay, 1945.
Sapta-padārthi of Sivāditya- ed by J.S. Jitley, with a commentary by
Jinavardhana Sūri, Lālabhāi Dalapatbhāi Bhāratīya Sanskriti Vidyāmandira, L.D. Series no. 1, Ahmedabad, 1963.
Satakatrayādi-subhāşita-samgraha of Bharthari- ed by D.D. Kosambi, text
criticaly edited with principal variants and an introduction, Bhāratīya Vidyā
Bhavana, Singhi Jaina Granthamālā no. 23, Bombay, 1948. Satakatrayam of Bhartshari ed by D.D. Kousambi with the commentary of
Dhanasāra Gani, Bhāratiya Vidyā Bhavana, Singhi Jaina Granthamālā no, 29, Bombay, 1959.
Sāvayapannatti of Haribhadra Sūried by Balacandra, with introduction, Hindi
translation and Index of the verses etc. Bharatiya Jñānapītha, Jñānapītha Mürtidevi Series, no. 8, New Delhi, 1999.
Siddhantalesasamgraha of Appayyadikşita -- trans. by Esther A. Solomon,
Lalabhäi Dalapatbhai Bhāratiya Sanskriti Vidyamandira, L.D. Series no. 114, Ahmedabad, 1990.

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Sīlopadeśamālā-bālāvabodha of Merusundara Ganied by H.C. Bhayani, R.M.
Shah and Gitā Bahen, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 77, Ahmedabad, 1980.
Sirivālacariu of Narasena Deva ed by Devendra Kumara Jain, Bhāratiya
Jñānapītha, Jñānapītha Mūrtidevi Series, no. 12, Varanasi, 1974. Slokavārtika, a Study by K.K. Dixit, Lālabhāi Dalapatbhāi Bhāratiya
Sanskriti Vidyāmandira, L.D. Series no. 92, Ahmedabad, 1983.
Śrngāramañjari (Silavatī-carita-rāsa) of Jayavanta Sūried by Kanubhai V.
Seth, Lālabhāi Dalapatbhāi Bhāratīya Sanskriti Vidyāmandira, L.D. Series no. 65, Ahmedabad, 1978.
Sugandha-daśami-kathāed by Hiralal Jain, Bhāratiya Jñānapītha, Jñānapītha
Mūrtidevi Series, no. 6, Varanasi, 1966.
Suktiratnakoşa of Lakşmanaed by Nilāñjana S. Shaha, Lālabhāi Dalapatbhāi
Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 91, Ahmedabad, 1982.
Şad-darsana-samuccaya of Haribhadra Süri- ed by Mahendra Kumara Jain,
with the commentary of Gunaratna Sūri and Laghuvstti of Somatilaka Sūri and Avacūrņi, and with the introduction of Dalasukha Malavaniya, Bhāratīya Jñānapitha, Jñānapīțha Mūrtidevi Series, no. 36, New Delhi, 3rd edition 1989.
Şatkhandāgama-pariśīlanaed by Balacandra, Bhāratiya Jñānapīțha, Jnānapītha
Mürtidevi Series, no. 21, New Delhi, 1987.
Şadāvaśyaka-bālāvabodhavștti of Taruņaprabhā ed by Prabodha Becardasa,
Bhāratiya Vidyā Bhavana, Singhi Jaina Granthamālā no. 71, Bombay, 1976.
Tattvārtha-vịtti of Śrutasāgara Sūri- ed by Mahendra Kumara Jain with the
commentary on Tattvärthasūtra of Umāsvāmi with Hindi translation, Bharatiya Jñānapītha, Jñānapītha Mūrtidevi Series, no. 4, New Delhi, third impression, 2002.
Tattvārtha-sūtra of Umāsvāti- ed & trans. by K.K. Dixit with commentary on
Tattvārtha-sūtra, Lālabhāi Dalapatbhāi Bhāratiya Sanskriti Vidyāmandira, L.D. Series no. 44, Ahmedabad, 1974.

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Satya Ranjan Banerjee: Bibliotheca Jainica
Uttarapuraṇa of Gunabhadra ed by Pannalal Jain, text edited with Hindi translation, appendices etc. Bharatiya Jñānapīṭha, Jñanapīṭha Mūrtidevī Series, no. 14, Varanasi, 2nd impression, 1968.
147
Vaddhamana-cariu of Vibuha Sirihara
ed by Raja Ram Jain, text critically edited from rare Mss. for the first time with an exhaustive introduction, variant readings, Hindi translation, appendices and glossary, the first independent Apabhraṁśa work of the 12th century V.S. on the life of Lord Mahāvīra, Bharatiya Jñānapīṭha, Jñanapiṭha Mürtidevi Series, no. 14 Varanasi, 1944.
Vasudevahindi-madhyama-khaṇḍa of Dharmasena Gani Mahattara
ed by H.C. Bhayani with a seventh century Prakrit recast of the famous Bṛhat-kathā narrative, Part-I, Lālabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 99, Ahmedabad, 1987.
Vijňapti-lekha-samgraha
ed by Jina Vijaya Muni, part-I, Bharatiya Vidya Bhavana, Singhī Jaina Granthamālā no. 41, Bombay, 1960
Vilasavaīkahā of Sadhāraṇa
ed by R.M. Shaha, Lālabhāi Dalapatbhāi Bharatiya Sanskriti Vidyāmandira, L.D. Series no. 61, Ahmedabad, 1977. Yadusundara-mahākāvya of Padmasundara Suri ed by D.P. Raval, Lālabhai Dalapatbhai Bhāratīya Sanskriti Vidyamandira, L.D. Series no. 105. Ahmedabad, 1987.
Yogadṛṣṭisamuccaya and Yogavimśikā of Haribhadra Sūri ed by K.K. Dixit with English translation, notes and introduction, Lalabhai Dalapatbhāi Bharatiya Sanskriti Vidyamandira, L.D. Series no. 27, Ahmedabad, 1970. Yogasāra-prabhṛta of Amitagati Nihsanga ed by Jugal Kisore Mukhtar, text with Introduction, Bharatiya Jñānapīṭha, Jñānapīṭha Murtidevi Series, no. 33, Varanasi, 1968.

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JAIN JOURNAL VOL-XL, NO. 3 JANUARY. 2006
NAHAR
5/1 Acharya Jagadish Chandra Bose Road, Kolkata - 700 020
Phone: 2247 6874, Resi: 2246 7707
BOYD SMITHS PVT. LTD. B-3/5 Gillander House
8 Netaji Subhas Road, Kolkata - 700 001 Phone: (0) 2220 8105/2139 (R) 2329 0629/0319
KUMAR CHANDRA SINGH DUDHORIA 7 Camac Street Kolkata - 700 017
Phone: 2282 5234/0329
N.K. JEWELLERS Valuable Stones, Silver wares
Authorised Dealers: Titan, Timex & H.M.T.
2, Kali Krishna Tagore Street (Opp. Ganesh Talkies)
Kolkata - 700 007, Phone: 2239 7607
ARIHANT JEWELLERS
Shri Mahendra Singh Nahata
M/s BB Enterprises
SA, Metro Palaza, 8th Floor 1, Ho Chi Minh Sarani
Kolkata-700 071
Phone: 2288 1565 / 1603
METROPOLITAN BOOK COMPANY
93 Park Street, Kolkata - 700 016 Phone: (0) 2226 2418 (R) 2464 2783
CREATIVE LTD,
12, Dargah Road, Post Box 16127 Kolkata - 700 017 Phone: 2240 3758/3450/1690/0514 Fax : (033)2240 0098, 2247 1833

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SUDIP KUMAR SINGH DUDHORIA
Indian Silk House Agencies
129 Rasbehari Avenue
Kolkata-700 020, Phone: 2464 1186
IN THE MEMORY OF SOHAN RAJ SINGHVI VINAYMATI SINGHVI
93/4, Karaya Road
Kolkata - 700 019
Phone: (0)2220 8967 (R) 2247 1750
SONA CHAND BOYED & SONS 9/10 Sita Nath Bose Lane Salkia, Howrah - 711 106
Phone: (Resi) 2665 3666, 2665 2272
TARUN TEXTILES (P) LTD. 203/1, Mahatma Gandhi Road, Kolkata - 700 007 Phone: 2268-8677, (Resi) 2283-7403
GLOBE TRAVELS
Contact for better & Friendlier Service
11, Ho Chi Minh Sarani,
Kolkata - 700 071 Phone: 2282 8181
In the sweet memory of our mother Late Karuna Kumari Kuthari Jyoti Kumar Kuthari
12 India Exchange Place, Kolkata - 700 001
Phone: (O) 2220 3142, (R) 2475 0995, 2476 1803 Ranjan Kumar Kuthari
1A, Vidya Sagar Street, Kolkata - 700 009 Phone: 2350 2173, 2351 6969

149

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NIRMAL KUMAR DUGAR 11 Dr. Ashutosh Shastri Road Kolkata - 700 010
Phone: 2350 2928
B.W.M. INTERNATIONAL Manufacturers & Exporters
Peerkhanpur Road, Bhadohi-221 401 (U. P.) Phone: (O) 05414 25178/778, 79
Fax: 05414 25378 (U. P.) 0151 202256 (Bikaner)
V.S. JAIN
Royal Gems INC.
Diamond & Coloured Stones
632 Vine Street, Suit# 421
Cincinnati OH 45202 Phone: 1-800-627-6339
RAJIV DOOGAR 305 East Tomaras Avenue SAVOY ILLINOIS-61874 U.S.A, (219) 2884652
MANOHAR PARSON 18 Aldridge Way
Nepean, Ottawa, Canada K2 G4 H8
Phone (613)-726-1231, Fax-(613)-7211343
DR. NARENDRA L. PARSON & RITA PARSON
18531 Valley Drive
Villa Park, California 92667 U.S.A
Phone: 714-998-1447714998-2726
Fax-7147717607

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SUVIGYA BOYED 340 Mill Road, Apt # 1407 Etobicolse, Onterio - m 9 Cly 8
416-622-5583
SMT. KUSUM KUMARI DOOGAR
Clo Shri P.K. Doogar, Amil Khata, P.O. Jiaganj, Dist: Murshidabad, Pin- 742123
West Bengal, Phone: 03483-56896
SURANA MOTORS PVT. LTD.
8th Floor, 84 Parijat 24A Shakespeare Sarani
Kolkata - 700 071 Phone: 2247 7450, 2247 5264
LALCHAND DHARAM CHAND Govt. Recognised Export House 12 India Exchange Place,
Kolkata - 700 001 Phone: (B) 2220 2074/8958, (D) 2220 0983/3187
(Resi) 2464 3235/1541, Fax: 2220 9755
KESARIA & COMPANY Jute Tea Blenders & Packeteers since 1921 2 Lal Bazar Street, Todi Chambers, 5th Floor,
Kolkata - 700 001 Phone: (0)2248-8576/0669/1242 (Resi) 2225 5514, 278208, 2291783
VEEKEY ELECTRONICS Madhur Electronics, 29/1B, Chandni Chowk
3rd floor, Kolkata - 700 013 Phone: 2352 8940, 2334 4140, (R) 2352 83871 9885

ernational

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SHIV KUMAR JAIN "Mineral House"
27A, Camac Street, Kolkata - 700 016 Ph: (Off) 2247-7880, 2247-8663 2247-8128, 2247-9546
Resi
MUSICAL FILMS (P) LTD.
9A Esplanade East
Kolkata-700 069, Phone: 2248 7030
ASHOK KUMAR RAIDANI 6 Temple Street Kolkata 700 072, Phone: 2237-4132, 2236-2072
M/S. POLY UDYOUG Unipack Industries
Manufactures & Printers of HM; HDPE,
LD, LLDPE, BOPP PRINTED BAGS 31-B, Jhowtalla Road, Kolkata-700 017 Phone: 2247 9277, 2240 2825, Tele Fax: 22402825
JAISHREE EXPORTS
"Siddharth Point", First Floor
101, Park Street, Kolkata - 700 016
Phone: (033) 22178869/8870
Fax: 91-33-2217-8868, E-mail: jaishree_exports@vsnl.com
M/S PARSON BROTHERS
18B, Sukeas Lane, Kolkata-700007
Phone 2242 3870
SUNDER LAL DUGAR R. D. Properties, Regd. Off: Bikaner Building
8/1 Lal Bazar Street, Kolkata - 700 001
Ph: 2248-5146/6941/3350, Mobile: 9830032021

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DEEPAK KUMAR SINGHI 9A, Gariahat Road, Kolkata - 700 019 Phone : (0) 2235-7293 (R) 2475-5091
"With best compliments from :
CHITAVALSAH JUTE MILLS (A Division of Willard India Limited) Divisional Head Office : MCLEOD HOUSE 3, Netaji Subhas Road, Kolkata - 700 001 Ph: (033) 2248-7476, Fax : 2248-8184
e-mail: info@chitajute.com Works :- Chittavalsa P.Code 531162, Dist: Visakhapatnam (A.P.)
MINEX AGENCIES 71, Ganesh Chandra Avenue
Kolkata - 700 013 Phone: 2225 7067, 2236 1178 (Resi) 2534 4392
MINERAL GRINDING INDUSTRIES
23/24 Radha Bazar Street
Kolkata - 700 001 Phone: (0) 2242 9199/2218/2883/5335 (R) 2240 5110
IN THE MEMORY OF LATE NARENDRA SINGH SINGHI,
ANGOORI DEVI SINGHI
48/3, Gariahat Road Kolkata - 700 019, Tel: 2464 2851/3511
PRITAM ELECTRIC & ELECTRONIC PVT. LTD.
Shop No. G- 136, 22, Rabindra Sarani, Kolkata - 700 073, Phone : 2236-2210
With Best Wishes It is difficult to conquer self.
If self is conquered, we shall be happy in this world and after.

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COMPUTER EXCHANGE Park Centre, 24 Park Street
Kolkata - 700 016
Phone: 2229 5047/0911
PUSHRAJ PURANMULL
65, Cotton Street, Kolkata - 700 007
Phone: (Gaddi) 2239 7343/4577 (O) 2220 7969, 2221 1907, (Resi) 2247 1490, 403104
M.C.C. INVESTMENT & LEASING CO. LTD. 9 Rabindra Sarani, Kolkata - 700 073 Phone: 2235 7750/0741
RELIANCE PRODUCTS PVT. LTD. 15, Chittaranjan Avenue, Kolkata - 700 072 Phone: (0) 2237 4927/5311 (Resi) 2241 4538/3719
With Best Wishes
NIRMAL KUMAR SARAOGI (JAIN HOUSE) 8/1 Esplanade East, Kolkata - 700 069 Phone: 2248-2718/5595, Mobile: 98310-06435
The leaves of the tree wither and fall, When their days are gone, even so do the lives of men. Therefore, be not careless even for a while.
With Best Compliment from :
SURANA WOOLEN PVT. LTD.
MANUFACTURERS IMPORTERS EXPORTERS
67-A, Industrial Area, Rani Bazar, Bikaner - 334 001 (India) Phone: 22549302, 22544163 Mills 22201962, 22545065 Resi
Fax: 0151 22201960 E-mail: suranawl@datainfosys.net

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With best compliments
BOTHRA SHIPPING SERVICES
(RAVICHAND BOTHRA GROUP OF COMPANIES) Steamer Agents, Handing Agents, Commission Agents & Transport Contractor
Regd. Office: 2, Clive Ghat Street,
(N. C. Dutta Sarani), 2nd Floor, Room No. 10, Kolkata - 700 001
Phone : 2220 7162 Fax : (91) (33) 2220 6400 E-mail : sccbss@cal2.vsnl.net.in
Vizag Office :
28-2-47, Daspalla Centre,
Suryabagh Visakhapatnam-520 020 Phone : 2569208/2502146/2565462
Fax : (91)(891) 2569326 E-mail : info@bothragroup.com

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With best compliments
LODHA CHARITABLE TRUST
14 Government Place East Kolkata - 700 001

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Estd. Quality Since 1940
BHANSALI Quality, Innovation, Reliabilitys
BHANSALI UDYOG PVT. LTD.
(Formerly: Laxman Singh Jariwala)
Balwant Jain - Chairman
A-42 Mayapuri, Phase-1, New Delhi-110 064 Phone : 28114496, 28115086, 28115203
Fax: 28116184 E-mail : bhansali@mantraonline.com

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JAIN JOURNAL : VOL-XL, NO. 3 JANUARY. 2006
With best compliments
Essel Mining, an Aditya Birla Group Company, is amongst the largest Iron Ore Mining Companies in non-captive private sector in India besides being the leading manufacturer of Noble Ferro-Alloys.
AN (ISO 9001, ISO 14001 AND OHSAS 18001 )
CERTIFIED COMPANY
ESSEL MINING Iron Ore & Noble Ferro Alloys
Creating Eternal Value H.O.& Central Exports Cell:
18th Floor, Industry House,
10 Camac Street, Kolkata - 700 017 Phone : 033-2282-8330/8339 Fax : 033-22824998 e-mail: esselmines @adityabirla.com, Website : www.esselmining
WORKS & MARKETING OFFICE : MINES- P. O. Barbil, Dist: Keonjhar
Orissa - 758035 Phone: 06767-275224, 275437, Fax: 06767 - 275367
e-mail: kiremilbbl@sancharnet.in
NOBLE FERRO ALLOYS
Plot No. 165 & 166, G.I.D.C,
Vapi 396195, Dist: Valsad, Gujarat Phone : 0260-2423199, 2430399, Fax: 0260-2431099
e-mail: emil.avbirla@yashnet.net

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Voice & Vision
of Communication
SOBHAGYA ADVERTISING SERVICE
91B Chowringhee Road, Kolkata - 700 020 Phone: 2223-6708/6997/4356/4357 Fax: 2223-6863
E-mail: srenik@cal.vsnl.net.in
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Hyderabad
Ahmedabad * Bangalore * Bhubaneswar * Kochi *Patna * Baroda * Lucknow * Jaipur * Indore * Rajkot Surat Pune Thiruvanathapuram * Bhopal * Nagpur Panaji Guwahati * Visakhapatnam

*
159

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With best compliments
Digital Cameras
Camcorders
Canon 1 Digi-Click ZONE
(THE CAMERA EXCHANGE
The Photo & Cine People
17/2A, JAWAHARLAL NEHRU ROAD KOLKATA - 700 013, Phone : 2249-1647
Grand Hotel Arcade

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With best compliments
The body is emaciating day by day, the hairs have gone grey and the physical and mental strength is continuously degrating. So, hurry up and start acting practically on the ethical path of self realisation.
Pressman
Pressman Advertising & Marketing Limited Registered Office : Pressman House
10A Lee Road, Kolkata - 700 020 Phones : 2280 0815 to 20, Fax:(033) 2280 0813/14,
E-mail : Kolkata @pressmanindia.com

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With Best Compliments from
XOX
RKBK FISCAL SERVICES PVT. LTD.
216, A.J.C. Bose Road
Kolkata - 700 017
Phone: 2247-0818, Fax: 22407084

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Registered with the Registrar of Newspapers for India Under No. R. N. 12121/66. Winter-2006 He, who himself is restrained, should speak of only what is seen and that with moderation and clarity. His utterance should be whole, intelligible and direct, with no verbosity or emotion. W NMM With Best Compliments from Kotak Securities 3A, Landmark, 3rd floor, 228A, AJC Bose Road, Kolkata - 700 020 Phone : 2283460