Jain Journal 2006 01

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520161/1

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

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a quarterly on Jainology JAIN JOURNAL // jaina bhavana // JAIN BHAWAN CALCUTTA

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JAIN JOURNAL Vol. XL No. 3 January 2006 Rupees Fifteen Copyright of articles, stories, poems, etc. published in the Jain Journal is reserved. All contributions, which must be type-written, and correspondence regarding contributions, and book-reviews should be addressed to the Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. For advertisement and subscription please write to the Secretary, Jain Bhawan, P-25 Kalakar Street, Kolkata-700007. Subscription : for one year : Rs. 60.00, US $ 20.00: for three years : Rs. 180.00, US $ 60.00. Life membership : India : Rs. 2000.00, Foreign : US $ 160.00. Cheques must be drawn in favour of only Jain Bhawan Phone No : 2268 2655. Published by Satya Ranjan Banerjee on behalf of Jain Bhawan from P-25 Kalakar Street, Kolkata-700 007, and composed by Jain Bhawan Computer Centre and printed by him at Arunima Printing Works, 81 Simla Street, Kolkata-700 006. Editor : Satya Ranjan Banerjee ernational www.jaineli

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Contents THE NEO-DIGAMBARA SCHOOL Dr. Nagarajaiah Hampa PARYAYA: DOCTRINE OF PARINAMA Dr. Rajjan Kumar BIBLIOTHECA JAINICA Satya Ranjan Banerjee ernational www.jainel

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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, Svetambara and the Yapaniya. Amongst these sects and streams of Jainism, the Svetambara continues to be predominant in the North, whereas the Digambara and Yapaniya 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 Yapaniya samgha spread and profusely boomed to greater heights in the Deccan, Karnataka in particular, from the 2nd century to the 12th century. It functioned as a golden bridge between the other two poles of Digambara and Svetambara sects. The Yapaniya monks followed the Digambara tradition in their outward appearance and walked naked, and at the same time adopted the Svetambara cancns. They regarded women as capable of attaining moksa in the very birth, and subscribed to the Svetambara view that Jina takes food even after obtaining the kevala-jnana, omniscience. Thus, they even venerated the Svetambara agamas and the puranas. They commissioned innumerable number of temples and consecrated naked Tirthankara images in the sanctum. In brief, the Yapaniyas were an amalgamation and a synthesis of both the Digambara and Svetambara traditions. With this in background, whenever a situation/description of non-Svetambara and non-Digambara is confronted, scholars usually have branded it as Yapaniya. This tendency needs reconsideration. Apart from these three divisions of the Digambara, Svetambara and Yapaniya, one more parallel school of acaryas was also active in

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120 JAIN JOURNAL VOL-XL, NO. 3 JANUARY. 2006 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 Ramayana, the Paumacariyam differed from the celebrated Sanskrit Ramayana of Valmiki. Vimalasuri's classic inspired a row of poets including Ravisena (676) of the Padmacarita (Padmapurana), Silanka (863) of the CauppannaMahapurisa-Cariya (Prakrit), Svayambu (750) of the Paumacariu (Prakrit) and Acarya Hemacandra (1080-1172) of the Trisasti salakapurusa-carita (Sanskrit). The story of the Ramayana occurring in these poems differs in many respects suggesting three major traditions and one minor tradition as follows: 1. The Paumacariyam of Vimalasuri mostly belongs to the Yapaniya. 2. Silanka and Hemacandra acarya's works belong to the Svetambara. 3. The works of Jinasena (Adipurana), Gunabhadra (898), Puspadanta (965) belong to Digambara. 4. The works of Ravisena, Punnata Jinasena (HVP), and Harisena (Brihatkatha) belong to Neo-Digambara. The peerless commentator-scholar Acarya Virasena of Pancastupa-anvaya, his pupil Jinasena (Purvapurana), and his disciple Gunabhadra-all belong to Digambara lineage. Acarya Ravisena, author of the Padmapurana, and Punnata Jinasena, author of the

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Hampa Nagarajaiah: The Neo-Digambara School 121 Harivamsapurana (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 Vimalasuri, a pontiff of the Yapaniya 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 Dasaratha, attains moksa, salvation, in the very birth as a woman. The Padmacarita of Ravisena does not endorse this concept of stri-mukti, final emancipation of the soul in a female body, and this clearly establishes poet Ravisena as a follower of Digambara order. Curiously, at the same time, Ravisena's story of the Ramayana is distinct from the Uttarapurana of Gunabhadra, a Digambara patriarch. In the context of Kannada literature, two of the earliest and earlier Ramayanas authored by Srivijaya (865) and Ponna (965) respectively, are not extant. But another early work, the Ramacandracarita-purana of Digambara poet Nagacandra (1085) is extant and manifests the imprints of Ravisena and Vimalasuri to a great extent. It would be appropriate to recall that Uddyotanasuri, a Svetambara poet (179), respectfully mentions the names of both Vimalasuri and Ravisena. The Harivamsapurana, a Maha-kavya, an epic poem of cultural significance, is authored by Jinasena of Punnata (Kitturu) samgha, a cohort of Mulasamgha, 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 Ravisena. While depicting the Kulakaras (Manus), and in mentioning the names of Rsabhadeva's consorts, the HVP deviates from the frame of Adipurana (Purvapurana). The HVP speaks of Sanmati as the second Manu [Sarga 7, verses 125-48] who succeeded immediately after Pratisruti, whereas the Adipurana states that between Pratisruti, the first Manu and Sanmati, several crores of

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122 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 years had elapsed. The HVP mentions Nanda and Sunanda as the consorts of Rsabhdeva [sarga 9, verse 18]. The Adipurana states the names of Yasasvati and Sunanda as the consorts of Rsabhadeva [parva 15, verse 70]. Nanda gave birth to twins, Bharata and Brahmi [HVP, sarga 9 verses 21-23]. But Svami Jinasena narrates that Yasasvati was the mother of Bharata and Brahmi who were not twins [Adipurana, parva 15, verses 100, 145]. Further the HVP narrates that Narada, after observing austerity, attained moksa [sarga 65, verse 24], but in the Digambara tradition Narada goes to Narakagati. Baladeva, after discovering that the soul of his brother Krsna in the Valukaprabha naraka, insists Krsna to accompany him leaving the Hellish world. Refusing to oblige, Krsna requests Balarama to reach Bharata-ksetra and build temples enshrining his images. Balarama fulfilled his brother's desire [HVP, sarga 65]. But this request of Krsna for constructing shrines and consecrating his images is not befitting a person with samyag-drsti, Right vision. Since it is against Digambara philosophy, the Uttarapurana of Gunabhadra does not record this incident. Albeit, the Yacana-parisaha example from the Uttaradhyayana -sutra [circa 3rd-4th century] and the CauppannaMaha-purisa-cariya of Silanka (863) have recorded this incident. In short, the HVP has incorporated many events which are similar to Svetambara/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 (kavalahara), 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 Ravisena and Punnata Jinasena belonged to Mulasamgha, the original Digambara congregation. The Aradhana (s.a. Mularadhana, Brhadaradhana, Bhagavati Aradhana) of Acarya Sivarya is believed to be a work of Yapaniya school. Aparajitasuri, also of this affiliation, and Pandit Asadhara Suri

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Hampa Nagarajaiah: The Neo-Digambara School 123 of Digambara lineage, have both composed commentaries on the Aradhana. The Aradhana-Karnata Tika (s.a Voddaradhane) of Bhrajisnu (c.800 CE) is also a Kannada commentary on the Aradhana. Bhrajisnu is a pro-Digambara author and his text is full of Prakrit and Sanskrit quotations. The Kalyanamandira-stotra of 44 verses, as famous and effective as the Bhaktamara Stotra of Manatunga Acarya (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-sutra) or Sanmati-Tarka is revered by both the Digambara and Svetambara sects. It is notable that Virasena Acarya has referred to this work in his Dhavala commentary (CE. 816) on the Sat-khandagama. Vadirajacarya, another Digambara friar, mentions this work in his Parsvanatha carita (CE 1025). Acarya Abhayadeva composed his voluminous Tika of 25,000 slokas on the Sanmati-Tarka. Considerably, Virasena, Vadiraja and Abhayadeva were Digambara preceptors. One more middle path between the Digambara and Svetambara schools existed in the early and mid-medieval period. The acaryas who followed this middlepath, neither strictly followed the Digambara nor Svetambara or Yapaniya 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), Harivamsapurana (Jinasena), Byhatkathakosa (Harisena) 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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124 JAIN JOURNAL : VOL-XL, NO. 3 JANUARY 2006 sectarian frame of approach and proved that poetry has no bonds/ boundaries. Later the preceptors of Punnata (Kitturu) 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 Dhavala of Varasena, Adipurana of Jinasena and the Uttarapurana of Gunabhadra. The list of Acaryas mentioned in the beginning of the poem HVP, includes Siddhasena, Samantabhadra, Devanandi (Pujyapada), Vajrasuri, Mahasena, Ravisena, Jatasimhananadi, Kumarasenaguru, Virasenaguru and Svami-Jinasena. Whether Siddhasena and Jatasimhanandi also belonged to this Neo-Digambara school needs further clarification, though the possibility cannot be overlooked. The Senagana, a cohort of Digambara congregation, had two minor subdivisions. The monks of Punnata olim Kitturu samgha belonged to Senasamgha, a sub-division. Jayasena, his disciple Amitasena, Kirtisena, Jinasena (Harivamsa), Harisena (Brhatkatha) acaryas belonged to the Punnata (Kittur) samgha, a sub-division of Senasamgha, whereas Virasena, Jinasena, Gunabhadra acaryas belonged to another sub-division of Senasamgha. Therefore, scholars have got to be cautious in considering a particular acarya or a text as Yapaniya or not. Just because an acarya or his work exhibits traits of Digambara, Svetambara or Yapaniya, he or his work cannot be branded as Digambara, Svetambara or Yapaniya. 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 Virasena and Jinasena, and the Sena-sangha of Sidhasena, Padmasena, Jayasena, Amitasena, Punnata Jinasena, Kirtisena and Harisena, who mostly

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Hampa Nagarajaiah: The Neo-Digambara School 125 affiliated to Punnata group, were two different sub-branches of the same 'Root-Assembly' of the Digambara lineage. In the light of this debate, the belief that Sivarya of the Aradhana, Vattakera of Mulacara, and Jatasimhanandi of Varanga-Carita etc., belonged to the Yapaniya samgha needs reconsideration. To be more precise, the Neo-Digambara monks and authors stand mid-way between the Digambaras and Yapaniyas. They simultaneously agreed and differed from their three contemporary schools. Thus, the medieval period witnessed four schools as follows. 1. The Digambara 2. The Svetambara 3. The Yapaniya and 4. The Neo-Digambara. nal ernational F For Private & P or Private & Personal Use Only www.jaineli

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PARYAYA : DOCTRINE OF PARINAMA Dr. Rajjan Kumar In Jain metaphysics Paryaya 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 Paryaya means Parinama. Paryaya is the integral part of Reality (Sat). In Prakrit language Paryaya is written as "Pajjava". Dravya and Paryaya 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 (guna) and modes (paryaya) 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), kala (time) and akasa (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 (parinami 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 (utpada), destruction (vyaya) and continuous existence (dhrauvya)'. 1. gunaparyayavaddravyam, Tattavarthasutra, 5/37 Bhagavativyakhyaprajnpati, 2.4.733 utpada-vyaya-dhruuvya-yuktam sat, Tattvarthasutra, 5/29 3. ducation International www.jaineli

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Rajjan Kumar: Paryaya: Doctrine of Parinama 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 paryayas are not discrete. There is a series of prayayas in a dravya having a relation of relative identity between the previous paryaya and the posterior paryaya 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. Acarya Pujyapada 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 (utpada), 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, Pancastikayasara, 10 Akalankagranthatraya, p. 45 4. 5. 6. 7. 8. Pancastikayasamayasara, 8 9. Pravacanasara, II. 3, p. 123 10. Sarvarthasiddhih, 5/29 127 Ibid, p.45 Ibid, p. 45

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128 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. utpada. 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 Guna and Paryaya Guna is the inseparable property of a Dravya. It denotes as capacity or quality of a Dravya.13 In the Uttaradhyayanasutra it is said that Dravya is the substratum of gunas and the characteristic of guna is inherent in one single Dravya14. Umasvati 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 (parinama) and the nature which is thus the form of parinama 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 nirguna gunah18 defines many kinds of consideration for which Jainacarya explains in many ways. Pujypada 11. 12. 13. 14. 15. 16. 17. 18. Tattvartharajavartika, 5/30 (1, 2, 3) pp. 494-95 Historical Introduction to Pancastikayasamayasara, A. Chakravarti, p. xxix Bhagavativyakhyaprajnapti, 2. 10. 118 Uttaradhyayanasutra, 28/6 Tattvarthadhigamasutra, 5/4/, p. 435 Pravacanasara, II, 17, p. 152 Ibid, commentary Tattvarthadhigamasutra,

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Rajjan Kumar: Paryaya: Doctrine of Parinama clarifies that gunas are eternal and permanent which paryaya cannot continue to exist permanently in a Dravya as gunas exist. In view of Vidyananda gunas inhere or exist permanently in a Dravya. Paryayas, on the other hand, inhere in Dravya, but they do not exist there permanently because of being subject between guna and paryaya. They are respectively essential and accidental characters or potentiality and actuality in Dravya. Paryaya and Parinama In Jainism paryaya defines as bhava (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 paryaya or modes or parinama. 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 Tattvarthadhigamsutra it is explained that paryaya signifies another state of an object and another name attributed to an object, that is known as bhavantaram 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 Pancastikayasamayasara, Acarya Kundakunda says that paryaya is the mode of existence of Dravya through which its triple 19. Yogasutra, III, 1366 20. 21. 22. Uttaradhyayanasutra, 28/6 Ibid., comm.. Tattvarthasutrabhasya, 5/37

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130 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY 2006 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 paryayas 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 utpada 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 paryaya. Pujyapada explains it that which are not always associated with Dravya are paryayas 5. The modification of a substance is called a mode26. It means paryayas are different forms of changes or status of a substance. Akalanka explains that Dravya has got two natures, viz. samanya (general) and visesa (particular)". The general nature is guna, the particular one is paryaya. i.e. change or transformation of a Dravya is paryaya 8. Vidyananda explains that many gunas can exist in a Dravya simultaneously, while many paryayas exist in a Dravya successively29. That is why, Dravya has been defined as gunaparyayavaddravyam. 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 (parinama) or change in a Dravya is called guna and the transformation due to guna is known to be paryaya (mode), or bhava (state or condition))). 23. 24. 25. 26. 27. 28. 29. 30. 31. Pancastikayasamayasara, 11 Ibid., comm.. Sarvarthasiddhi, p. 309 Bid Tattvarthavartika, p. 501 Ibid., p.50 Ibid, p. 438 Tattvarthasutra, 5/37 Pramananayavalokalankara, 78

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Rajjan Kumar: Paryaya: Doctrine of Parinama Paryaya is of two kinds from the point of view of common state - 1. arthaparyaya and 2. vyanjnaparyaya. 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 arthaparyaya. 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 vyanjanaparyaya (manifested mode) of Pudgala. Similarly, the continuous change is taking place in consciousness in arthaparyaya of Jiva, while its existence as a particular organism as a man or a deva with a determinate age in the vyanjanaparyaya of Jiva35. Vyanjanaparyaya, which is of two kinds, viz. svabhava (natural state) and vibhava (particular state), takes place in Jiva and Pudgala, whereas only arthaparyaya operates in all the other four Dravyas viz. dharma, akasa and kala. Vyanjanaparyaya occurs due to the 32. 33. 34. 35. 36. 131 Pravacanasara, II. 37 A Philosophical Introduction to Pancastikayasamayasara, p. xxxi Theory of Reality in Jaina Philosophy, J.C. Sikadar, p.50 Ibid., p. 86 Pravacanasara, tatparyavrtti, pp. 181-82

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132 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 cause of a particular changing state and vibration of the worldly souls and matters. The activity of a origination and destruction of these vyanjanaparyayas 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 paryayas arthaparyaya and vyanjanaparyaya, two other kinds of paryayas viz. jivaparyaya and ajivaprayaya? With regard to substance and qualities, prayaya is of infinite kinds from various aspects. Interrelation of Dravya, Guna and Paryaya The Jainas believe that Dravya is endowed with guna and parvaya. The inherent qualities in substance and their traikalika 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 (pravaha) of infinite modes. The series of traikalika modes also i.e. modes of the past, present and future times, takes place due to one causative capacity (karanabhutasakti) 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 (vijatiya) 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 Bhagavatisutra, 25.5.745 Ibid, 2.1.91 Pancastikavasamayasara, 11 Ibid Tattvarthasutra, Sanghavi, pp. 20 Education International www.jaineli

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Rajjan Kumar: Paryaya: Doctrine of Parinama 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 (cetanasakti) into various forms of consciousness (upayoga) like modes of knowledge, self-awareness, etc. while matter undergoes transformation by its capacity of colour (rupasakti) 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 (rupasakti) 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 traikalika series of knowledge, self-awareness, etc. have got one capacity of sentiency (cetana) and the series of effective modes (karyabhutaparyaya) of that capacity (sakti) are associated with consciousness (upayogatmaka). In matter also the series of various modes of colour like blue, yellow etc. are the effects of one causative capacity of colour (karanabhutarupasakti)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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134 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 (anandasakti) 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 (rupasakti) 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 (rupasakti) 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 traikalika 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 (karanabhutasakti) of each individual mode and of such infinite capacities or qualities is substance from the point of view of difference among them. But dravya, guna and paryaya 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 Paryaya. 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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Rajjan Kumar: Paryaya: Doctrine of Parinama kutasthanitya (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 (guna and paryaya) 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), kala (time) and akasa (space). Out of these six Dravyas, five are called astikayas (groups of positive beings) and another one is considered anastikaya. kala is anastikaya and the rest five jiva, pudgala, dharma, adharma and akasa are as astikayas. 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 (utpadayukta) and expanding (vyayasila) but yet ever continuous. In everything, its production (utpatti), stability (sthiti) and destruction (vinasa) exist altogether. A thing is not absolutely permanent (ekanta-nitya), nor is it absoluty momentary (ekanta-ksanika), nor is it set in eternity (kutastha-nitya), but it is only a changing continuing being (parinaminitya). 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. Tattvarthasutra, 5/37 Bhagavati-vyakhyaprajnapti, 2.4.733

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136 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY 2006 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. jiva, pudgala, dharma, adharma, kala and akasa. Regarding the foundation of the universe the Jainas have said that there are only two entities-conscious (cetana or jiva) and the unconscious (acetana or ajiva). 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) jiva, (2) ajiva, (3) asrava, (4) bandha, (5) samvara, (6) nirjara, (7) moksa. Everything which exists in the universe is to be conceived as a modification or a particular differentiation (either jivaparyaya or ajivaparyaya). 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. Tattvarthasutra, 5/29 Theory of Reality in Jaina Philosophy, Sikdar, p.8 ain Education International www.jaineli

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Rajjan Kumar: Paryaya: Doctrine of Parinama 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 (lokaloka). In the hierarchy of their system of modes it has the title of a mediate infinite (ananta) and eternal (sasvata) mode under the attribute of extension (astikaya). 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 paryaya 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. Adipurana of Jinasena-ed by Pannalal Jain with Hindi translation and appendices, Part - 1 (3rd edition 1988), Part - II (3rd edition 1988), Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 9, New Delhi, 1988. Arthasastra of Kautilya ed by Jina Vijaya Muni, with the commentary of Yoghama, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 47, Bombay, 1959. Bhadrabahusamhita---ed by Amritalal Savacanda Gopani, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 26, Bombay, 1949. Bhuvana-bhanu-kevali-cariya of Indahamsaed by Ramnikavijaya, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 54, Ahmedabad, 1976. Brhat-katha-kosa of Harisena-ed by A.N. Upadhye, with the Sanskrit text authentically edited for the first time with various readings, with a critical introduction, notes, index etc. Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 17, Bombay, 1943. Chando-nusasana of Hemacandra Suried by H.D. Velankar, text critically edited with Hemacandra's own commentary entitled Chandasacudamani, an anonymous Tippanaka called Paryaya, various readings, appendix, numerous indices, and an elaborate introduction etc. Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 49, Bombay, 1961. Danadiprakarana of Suracaryated by Amrtlal M. Bhojaka and Nagin J. Shah, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 90, Ahmedabad, 1983. Devananda-mahakavya of Meghavijayopadhyaya (Sam 1727) ed by Becaradasa Dosi, text critically edited in the original Sanskrit with notes, index, Hindi introduction and summary etc. Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 7, Ahmedabad-Calcutta, 1937.

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Satya Ranjan Banerjee: Bibliotheca Jainica 139 Dharmabhyudaya-mahakavya of Udayaprabha Suri- ed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 4, Bombay, 1949. Dharmamsta (sagara) of Asadhara- ed by Kailasa Candra Sastri text with a Joanadipika Sanskrit commentary and Hindi translation, Bharatiya Juanapitha, Jnanapitha Murtidevi Series, no.47, Varanasi, 1978. Dharmasarmabhyudaya of Haricandra- ed by Pannalal Jain with the Sanskrit commentary of Pandita Yasaskirti, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 38, Varanasi, 1971. Dharmopadesamala-vivarana of Jayasingha Suri- ed by Lalacandra Bhagavanadasa Gandhi, Singhi Jaina Sastra Siksapitha, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 28, Bombay, 1949. Digvijaya-mahakavya of Meghavijaya Gani- ed by Ambalal Premcanda Shaha, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 14, Bombay, 1945. Galarayanakosa of Jinesvarasuri--- ed by Amritalal M. Bhojaka and Nagina J. Shah, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 52, Ahmedabad, 1975. Gommatasara (Jivakanda) of Nemicandra- ed by A.N. Upadhye & Kailasa Candra, text edited with Karnatakavstti, Sanskrit tika Jivatattvapradipika, Hindi translation, and Introduction, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 14, Varanasi, 1978. Harivamsa-purana of Jinasena- ed by Pannalal Jain with Hindi translation, introduction and appendices, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 27, Kasi, 1962. Hemanamainalasilocana of Jinadeva Suried by Vinayasagara with a commentary by Srivallabha, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 46, Ahmedabad, 1974. Jaina-pustaka-prasasti-samgraha-- ed by Jainadeva, part-I Bharatiya Vidya Bhavana, Singhi Jaina Sastra Siksapitha, Series no. 18, Bombay, 1943. Jaina-tarka-bhasa of Yasovijaya Gani (1624 - 1688 A.D.) ed by Sukhalalji Sanghavi with Tatparyasangraha, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 21, Ahmadabad-Calcutta, 1945.

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140 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 Jainendra-siddhanta-kosa 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, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, nos. 28, 40, 42, 44, Varanasi, 1987-1990. Jambusamicariu of Virakavi ed by Vimal Kumar Jain text critically edited with Hindi introduction, appendices etc. Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 7, Varanasi, 1968. Jasaharacariu of Puspadanta-ed by Parasuram Laksman Vaidya, text critically edited with an introduction, glossary and notes, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 11, Varanasi, 1972. Jayapayada-nimitta-sastra of Purvacarya viracita Prasnavyakaranakhyaya-- ed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 43, Bombay, 1958. Jinacandrodayanataka of Padmasundara ed by Nagina J. Shah, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 81, Ahmedabad, 1981. Jinadattakhyana-dvaya of Sumati Suri ed by Amritalal Mohanalal, Singhi Jaina Sastra Siksapitha, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 27. Bombay, 1953. Jnana-bindu-prakaranam of Yasovijaya Upadhyaya ed by Sukhalal Sanghavi, with introduction, notes, Singhi Jaina Granthamala Karyalaya-Anekanta, Series no. 16, Ahmedabad, 1942. Jnanapramodika ed by R.S. Betai text with a commentary on Vagbhattalankara, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 103, Ahmedabad, 1987. Jugaijinimdacariya of Vardhamana Suri ed by Rupendra Kumara Pagaria, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 104, Ahmedabad, 1987. Kathakosa-prakarana of Jinesvara Suried by Jina Vijaya Muni, Singhi Jaina Sastra Siksapitha, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 11, Bombay, 1949.

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Satya Ranjan Banerjee : Bibliotheca Jainica 141 Kavyaprakasa-khandana of Siddhicandra Gani ed by Rasikalal Chotalal Parikh, with introduction and indices, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 40, Bombay, 1953. Kharataragaccha-brhad-gurvavali of Jaina-Palopadhayaed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Sastra Siksapitha, Series no. 42, Bombay, 1956. Kirti-kaumudi of Somesvaradeva and Sukrita Samkirtana of Ari Simha ed by Punyavijaya Suri, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 32, Bombay, 1961. Kumarapala-caritra-samgraha of various authorsed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 41, Bombay, 1956. Kuvalayamala-katha-samksepa of Uddyotana Suried by Adinatha Neminatha Upadhye, text critically edited with various readings, in two parts, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 45, Bombay, part-I, 1961, part-II, 1970. Laghutattvasphota of Amstacandra Suried by Padmanabha S. Jaini, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 62, Ahmedabad, 1978. Lilavati-sara of Jinaratna ed by H.C. Bhayani with a Sanskriti abridgment of Jinesvara Suri's Prakrit Lilavai-kaha, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 96, Ahmedabad, 1983. Madanarekha-akhyayika of Jinabhadra Sured by Becardasa Dosi, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 39, Ahmedabad, 1973. Mahabandha of Bhutabali -- 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, sthitibandhadhikaral (2nd edition 1998), vol-V part-III (2nd edition 1999), vol-V (part - III, anubhaga-bandhadhikara) 2nd edition 1999, vol - Vl-caturtha-pradesa-bandhadhikara (2nd edition 1999), vol-VII (caturtha pradesa-bandhadhikara, (2nd edition, 1999), Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. I to 8, New Delhi.

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142 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY 2006 Mahapurana of Puspadant e d by P. L. Vaidya and translated by Devendra Kumara Jain, text with life sketch of Tirthamkara Adinatha (Sandhi 1 to 18) Part - I, vol-I [Nabhaya-cariu), vol-II, Series no. 16, 1979, part-1]l-from Tirthankara Ajitanatha to Mallinatha (Sandhi 37 to 67), first edition 1981, part-IV (Sandhi 68 to 80), the text edited with Ramayana and the life of Tirthankara Munisuvrata and Nami, with Introduction, Hindi translation and Index of the verses etc, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 15, Varanasi, 1983. Mallikamakarandanataka of Ramacandra ed by Muni Punyavijaya, text with introduction, notes etc. by V.M. Kulkarani, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 91, Ahmedabad, 1983. Manoramakaha of Vardhamana Suried by Rupendra Kumara Pagaria, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 93, Ahmedabad, 1983. Mulacara of Vattakeracarya ed by Kailas Candra Jagamohanlal, Pannalal Jain, text with the Acaravrtti, a Sanskrit commentary of Acarya Vasunandi Sidhantacakravarti, vols-I and II, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, nos. 19, 20. Varanasi, (1984), second edition 1992. Munisuvrata-svami-carita of Candra Suri- ed by Rupendra Kumar Pagaria, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 106, Ahmedabad, 1989. Nammaya-sundari-kaha of Mahendra Suri-- ed by Kumari Pratibha Trivedi, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 48, Bombay, 1960. Nanapancamikahao of Mahesvara Suri-ed by Amritalal Savacanda Gopani, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 25, Bombay, 1949. Narasimha Maheta-na-pada of Narasimha Maheta - ed by Ratilal V. Dave, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 95, Ahmedabad, 1983. Nayacakra of Malladhavala--ed by Kailas Candra with text and translation of Alapa-paddhati of Devasena and Naya-vivarana from Tattvarthavartika

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Satya Ranjan Banerjee: Bibliotheca Jainica of Vidyananda, Bharatiya Jnanapitha, Jnanapitha Murtidevi 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, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 10, Varanasi, 2nd expression 1972. 143 Nyayamanjari of Jayanta Bhatta ed by Nagina J. Shah, in five Ahnikas, with 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. Nyayamanjari-granthibhanga of Cakradhara ed by Nagina J. Shah, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 35, Ahmedabad, 1972. Nyayasiddhantadipa of Sasadhara--ed by Bimal Krishna Matilal, with tippana by Gunaratna Suri, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 56, Ahmedabad, 1976. Padmapurana of Ravisena ed by Pannalal Jain text with Hindi translation, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 20, Varanasi, 1958. Panca-samgraha--ed by Hiralal Jain, Sanskrit tika, Prakrit Vritti and Hindi translation, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 10, Kasi, 1960. Parsvanathacarita-malakavya of Padmasundara Suri ed by Ksama Munsi, with Hindi translation, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 100 Varanasi, 1986. Paumacariu of Svayambhudeva ed by H.C. Bhayani, translated by Devendra Kumara Jain, in five parts, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, nos. 1,2,3, Varanasi, 1969. Pauma-siri-cariu of Dhahila ed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 24, Bombay, 1948. Prabandha-cintamani of Merutungacarya ed by Jina Vijaya Muni, text critically edited with the original Sanskrit with variants, supplements of

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144 JAIN JOURNAL : VOL-XL, NO. 3 JANUARY 2006 similar prabandhas, corresponding epigraphical records and references in the other works, Hindi translation and notes and elaborate, critical and historical introduction, part-1, Adhisthata Singhi Jaina Jnanapitha, Singhi Jaina Granthamala no. 1, Santiniketana, 1933. Prabandha-cintamani of Merutunga (1306 A.D.) ----- ed by Jina Vijaya Muni, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 3, AhmadabadKolkata, 1940. Prabandha-kosa of Rajasekhara Suri (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 Adhisthata Singhi Jaina Jnanapitha, Singhi Jaina Granthamala no. 06, Santiniketana, 1935. Prabhavaka-carita of Prabhacandracarya (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, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 13, AhmadabadCalcutta, 1940. Pradyumna-kumara-caupai of Kamalasekhara ed by Mahendra B. Shah, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 68, Ahmedabad, 1978. Puratana-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-cintamani, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 02, Bombay, 1936. Purudevacampu of Arhaddasa--ed by Pannalal Jain, with Sanskrit commentary, Hindi translation, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 41, Varanasi, 1972. Ratnacuda-rasa ed by H.C. Bhayani, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 63, Ahmedabad, 1977. Ristasamuccaya of Durgadeva- ed by A.S. Gopani, text critically edited with exhaustive introduction, English translation, Sanskrit chaya, notes, appendix, indices etc. Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 21, Bombay, 1945.

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Satya Ranjan Banerjee : Bibliotheca Jainica 145 Rsidattarasa of Jayavanta Suri- ed by Nipuna A. Dalal, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 53, Ahmedabad, 1975. Samayasara of Kundakunda- ed by A. Chakravarti, text edited with English translation based upon Amstacandra's Atmakhyati, Bharatiya Jnanapitha, Jnanapitha Murtidevi English Series, no. 1, New Delhi, 1989. Samdhi-kavya-samuccaya ---ed by R.M. Shaha, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 72, Ahmedabad, 1980. Samkhitta-taramgavai-kaha e d by H.C. Bhayani, an early abridgement of Padalipta's Taramgavai with Gujarati translation, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 75, Ahmedabad, 1979. Sanat-kumara-cariu (a section of his Neminaha-cariu) of Haribhadra- ed by H.C. Bhayani & M.C. Modi, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 42, Ahmedabad, 1974. Sandesa-rasaka of Abdula Rehmana -- ed by Jina Vijaya Muni, text critically edited with Sanskrit tippanaka and Avacurika, English translation, exhaustive introduction, notes, appendix, indices etc. Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 22, Bombay, 1945. Sapta-padarthi of Sivaditya- ed by J.S. Jitley, with a commentary by Jinavardhana Suri, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 1, Ahmedabad, 1963. Satakatrayadi-subhasita-samgraha of Bharthari- ed by D.D. Kosambi, text criticaly edited with principal variants and an introduction, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 23, Bombay, 1948. Satakatrayam of Bhartshari ed by D.D. Kousambi with the commentary of Dhanasara Gani, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no, 29, Bombay, 1959. Savayapannatti of Haribhadra Suried by Balacandra, with introduction, Hindi translation and Index of the verses etc. Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 8, New Delhi, 1999. Siddhantalesasamgraha of Appayyadiksita -- trans. by Esther A. Solomon, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 114, Ahmedabad, 1990.

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146 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY 2006 Silopadesamala-balavabodha of Merusundara Ganied by H.C. Bhayani, R.M. Shah and Gita Bahen, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 77, Ahmedabad, 1980. Sirivalacariu of Narasena Deva ed by Devendra Kumara Jain, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 12, Varanasi, 1974. Slokavartika, a Study by K.K. Dixit, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 92, Ahmedabad, 1983. Srngaramanjari (Silavati-carita-rasa) of Jayavanta Suried by Kanubhai V. Seth, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 65, Ahmedabad, 1978. Sugandha-dasami-kathaed by Hiralal Jain, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 6, Varanasi, 1966. Suktiratnakosa of Laksmanaed by Nilanjana S. Shaha, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 91, Ahmedabad, 1982. Sad-darsana-samuccaya of Haribhadra Suri- ed by Mahendra Kumara Jain, with the commentary of Gunaratna Suri and Laghuvstti of Somatilaka Suri and Avacurni, and with the introduction of Dalasukha Malavaniya, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 36, New Delhi, 3rd edition 1989. Satkhandagama-parisilanaed by Balacandra, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 21, New Delhi, 1987. Sadavasyaka-balavabodhavstti of Tarunaprabha ed by Prabodha Becardasa, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 71, Bombay, 1976. Tattvartha-vitti of Srutasagara Suri- ed by Mahendra Kumara Jain with the commentary on Tattvarthasutra of Umasvami with Hindi translation, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 4, New Delhi, third impression, 2002. Tattvartha-sutra of Umasvati- ed & trans. by K.K. Dixit with commentary on Tattvartha-sutra, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 44, Ahmedabad, 1974.

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Satya Ranjan Banerjee: Bibliotheca Jainica Uttarapurana of Gunabhadra ed by Pannalal Jain, text edited with Hindi translation, appendices etc. Bharatiya Jnanapitha, Jnanapitha Murtidevi 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 Apabhramsa work of the 12th century V.S. on the life of Lord Mahavira, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 14 Varanasi, 1944. Vasudevahindi-madhyama-khanda of Dharmasena Gani Mahattara ed by H.C. Bhayani with a seventh century Prakrit recast of the famous Brhat-katha narrative, Part-I, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 99, Ahmedabad, 1987. Vijnapti-lekha-samgraha ed by Jina Vijaya Muni, part-I, Bharatiya Vidya Bhavana, Singhi Jaina Granthamala no. 41, Bombay, 1960 Vilasavaikaha of Sadharana ed by R.M. Shaha, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 61, Ahmedabad, 1977. Yadusundara-mahakavya of Padmasundara Suri ed by D.P. Raval, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 105. Ahmedabad, 1987. Yogadrstisamuccaya and Yogavimsika of Haribhadra Suri ed by K.K. Dixit with English translation, notes and introduction, Lalabhai Dalapatbhai Bharatiya Sanskriti Vidyamandira, L.D. Series no. 27, Ahmedabad, 1970. Yogasara-prabhrta of Amitagati Nihsanga ed by Jugal Kisore Mukhtar, text with Introduction, Bharatiya Jnanapitha, Jnanapitha Murtidevi Series, no. 33, Varanasi, 1968.

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148 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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150 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 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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151 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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152 JAIN JOURNAL VOL-XL, NO. 3 JANUARY. 2006 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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153 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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154 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 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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155 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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156 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 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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158 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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162 JAIN JOURNAL: VOL-XL, NO. 3 JANUARY. 2006 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