Jain Journal 2008 07 No 01

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520271/1

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VOL. XLIII
No. 1
JAIN BHAWAN

J
॥ जैन भवन ॥
Journal
ISSN 0021-4043
A QUARTERLY
JAINOLOGY
ON

July 2008
PUBLICATION

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With best compliments
A person becomes a monk by equanimity, a Brāhmaṇa by practising celibacy, an ascetic by acquiring knowledge and a hermit by his austerities.
LODHA CHARITABLE TRUST
14 Government Place East Kolkata - 700 001

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a quarterly on Jainology

JAIN JOURNAL
॥ जैन भवन ॥
JAIN BHAWAN
CALCUTTA

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JAIN JOURNAL
.
Vol. XLIII
No. 1 July
2008
Rupees Fifteen
Copyright of articles, stories, poems, etc. published in the
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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

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Contents
CHRONOLOGICAL DEVELOPMENT OF JAIN CANONICAL COMMENTARY LITERATURE
Vandana Mehta
JAIN LITERATURE
Prof. Sagarmal Jain.
SYĀDVĀDA: THE JAIN THEORY OF PERCEPTION
Dr. S.S. Yadav
COMMUNICATION: LIFE AND PHILOSOPHY OF LORD MAHĀVĪRA
Sadhvisri Dr. Yogakshemprabha

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JAIN JOURNAL
Vol. XLIII
No. 1 July
_
2008
2008
CHRONOLOGICAL DEVELOPMENT
OF JAIN CANONICAL COMMENTARY LITERATURE
Vandana Mehta
The canonical commentaries are very important and vast. I feel to write a systematic chronological order of the commentaries which can be utilized by the Research scholars for their research work. Regarding this, S. R. Banerjee had published an article on the 'Chronological Development of Jain Literature'in Jain Journal Vol. XXXV, No. 4 April 2001, Calcutta and also reprinted in his book Prolegomena to Prakritica et Jainica, Calcutta, 2005 pp. 197-225. In this article the author had covered almost all the Jain literature. But, what was left out untouched of Jain literature was the commentary of canonical literature. Therefore, on his advice I am trying to present the chronological development of commentry of Jain canonical literature and it is my belief that it will be of some help to some scholars.
It has been the tradition of the Indian writers to write down the commentaries on text to reveal the hidden meanings of the text and the same is true particularly of Jain canons. The canonical commentries are very vast in itself. These commentaries are mainly divided into five categories.
1. Niryukti 2. Bhāşya 3. Cūrņi 4. Samskrta sīkā 5. Commentaries in Folk/Regional languages (lokabhāṣā)
1. Niryukti-- The Niryuktis are the first type of commentaries on the Jain canonical literature. They are in verse form. These commentaries / Niryuktis were composed in 5th-6th centuries A.D in Prākrta and Acārya Bhadrabāhu (second) is regarded as Niryuktikāra.

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JAIN JOURNAL: VOL-XLIII, NO.1 JULY 2008
2.Bhāsya-- The Bhāşyas were written with a view to clarifinig the meaning of Niryuktī in detail. It is in verse form and in the Prākļta language. Some Bhāşyas were written on Nirvuktis and some on Müla Sūtra (Basic Canon). Among the Bhāşyakāras, Jinabhadragaại (6th7th centuries AD) and Samghadāsagani 6th cent. A.D.) are the main. The author of Vasudevahindi is one Samghadāsagani (6th cent. A.D.) who is different from the Bhāşyakāra. As it has been mentioned above that the Bhāșyas were written in Prākrta. even though Bhāşyas were also written in Samskrta and even today the Bhāşyas are being written in Saṁskṛta.
3. Cūrņi-- The Curņīs have been written in prose mixed with Prāksta and Samskặta forms. It is not written on all texts. The famous Chūrņikāra is Jinadāsagaņī Mahattara (6th-7th cent. A.D.).
4. Samskrta Țīkā-- sīkā is written in the Sanskrta language and deals with the philosophical aspects of the literature. During this period, the Sanskrta tikā was written on canonical literature, on niryukti, and even on tikā. Tikā is called by various names--țīkā, Vrtti, Vivrtti, Vivaraņa, Vyākhyā, Vārttika, Dipikā, Avacuri, Pamjikā, Tippaņaka, Tippaña, Patyāya, Stabaka, Pīțhikā, Akşarārtha.
5. Commentaries in Folk/Regional languages (lokabhāṣā)-- Commentaries have also been written in folk languages which are devoid of Saṁskrta and Prākyta for the easy understanding of the local and regional people. This type of commentary is the mixture of the Rājasthāni and Gujarāti languages. The main commentators in folk languages are Pāśvacandragani, (16th cent. A.D.) and Dharmasimha Muni (18th cent. A.D.)
The books which I have consulted for this article are History of the Canonical literature of the Jainas by H.R. Kapadia (Bombay. 1941). Jinarätnakosa, Vol-I (Puna, 1944) and Jain Sahitya Kā Brhad Itihāsa by Mohanlal Mehta (Varanasi, 1957). Apart from these, the Prākrta Sahitya kā Itihāsa by Jagdish Chandra Jain (Varanasi, (Ist edn. 1961; 2nd edn. 1984) and Jain Agama Sāhitya Manana aur Mimāṁsā by Devendra Muni (Udaipur, (Ist edn. 1977, 2nd edn. 2005), are also consulted.
On the basis of above mentioned books, only the available and published commentaries have been included in the article. Though it is very difficult to fix their exact time period, but still I have tried to give their approximate dates as found in these books. Both the.

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Śyetambara and Digambara Şaṭkhaṇḍāgama and Kaṣāyapāhuḍa commentaries and commentators have been included. The thing to be kept in mind is that, though the dates accepted by most of the scholars have been taken in the article, are requested to change the dates of these commentaries, if the latest researches help them to do so.
Chronology by Centuries
Commentators
5th Cent. A.D. Bhadrabahu
the
Second 5th Cent.
A.D.
6th Cent. A.D: Bhadrabahu the
Second 505. A.D.
Niryukti
Avasyaka, Dasavai kālika
Uttaradhyaya na,Ācārānga,na, Sutrakṛtān iga, Dasasrutas kandha, Bṛhatkalpa, Vyavahāra,|| (Pkt.) [Sury-prajñapti and Rṣibhāṣita are unavailable]. Oghaniryukti. Pindaniryukti Pañcakalpaniryukti and Nisithaniryukti are respectively identical to Avasyaka Dasavaikālika.
and
Brhatkalpa Acaranga
Bhâşya
-
Cūrni
T
Samskṛta
commentary
--
T
Period of folk lang
uage commentary
T
--
T
Chronological Development of Jain Canonical Commentary Literature
6

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7th Cent. A.D.
Sanghadāsagaṇi
Jinabhadragani Kṣamāśramaṇa
Jinabhadraganh/ Kṣamāśramaṇa (6th7th cent. A.D)
Agastyasimha/ Kalasabhavamṛgendra
Jinadāsagani Mahattara
(635-710 A.D.)
Brhatkalpalaghubha sya, Paricakalpamahabhāṣya, Nisitha
(Pkt.)
Vyavahāra Oganiryukti, Pinda iryukti (Pkt.)
Jitakalpabhāṣya, Viseṣāvasyakabhasya (completed in 609 A.D.)
-
Daśavaikälika (Pkt.)
Niśithaviseṣa, Nandi (comple in 676 A.D.) Anuyogadvāra,
Svopajñavrtti on Viseṣāvaşyaka bhāṣya (is incomplete)
|
I
T
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JAIN JOURNAL VOL-XLIII, NO.1 JULY. 2008

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7th cent. A.D.
Kotyācārya
8th Cent. A.D.Haribhadra Sūri
(Yākini Putra) (705-775 A.D.)
Śilānka/Śilācārya
9th Cent. A.D. | Virasena
(743-823 A.D.)
I
1
I
Avasyaka, Uttaradhyayana, Acaranga, Sutrakṛtänga (Skt. Pkt. mix)
Completed the Svopajñavṛtti of Viseṣāvaṣyaka bhāṣya of Jinbhadragani
1
Nadivṛtti. Anuyogadvāra Vrtti Dasavaikālika (Šisyabodhini Vrtti or Bṛhadvṛtti) Prajñ
apana Pradeśavyakhyā, Avaśyaka Vrtti.
Dhavalātikā (Skt. Pkt. Mix) completed in 816 A.D.)
1
I
Chronological Development of Jain Canonical Commentary Literature
-

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| -
| -
|
Jayadhavalā was left incomplete with 20,000 sūtras, (Pkt. Skt. Mix)
Jinasena (Disciple of Virasena) |(753-843 A.D.)
Jayadhavalaţikā, (Virasena's incomplete Tikā) (completed by him with 40,000 sūtras) (Pkt. Skt.
Mix)

Silārka/Silācārya (862 or 872 A.D.)
Ācārāngavrtti, Sūtrakrtāngavrtti
10ch Cent. A.D. Šāntyācārya Śântisūri
JAIN JOURNAL: VOL-XLIII, NO.1 JULY.2008
11th Cent. A.D. śāntyācārya Śāntisūri
(died in 1036 A.D.)
Uttaradhyayanauịtti (Sisyahitavytti or Paiyaţikā)
Maladhāri Hemachandra (1007- 1113 A.D.)
Avasyakavrttipra-1 deśa Vyāklıya (Haribhadriyāva

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11th cent. A.D.
Abhayadevasūri (1050-1078 A.D.)
Nemichandra Suri/ Devendragani
1
syakavṛttiTippanaka) Anuyogadvāra Vrtti,
Viseṣāvaśyaka bhāṣyabṛhadvṛtti (Sisyahitavṛtti)
Sthānāngavṛtti, Samavāyāngavṛ tti, Vyakhyaprajñaptivṛtti, Upāsakadaṣāvṛtti, anu
taropapātikadaṣāvṛtti, Praśnavyakaraṇavṛtti, Vipäkasūtra Anpapātikavṛtti (Vrtti period 1063-1071 A.D.)
Uttaradhyayana Sukhabodhāvṛtti (completed in 1072 A.D.)
Chronological Development of JainCanonical Commentary Literature

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14
124 Cent. A.D. Śricandra Sūri/
Pārsvadevagani (1117 A.D.)
Nisithacūrnidurga Pada Vyākhyā (completed in 1117 A.D.)
Nandisutraharibhadriyatippanuka
Oghaniryukti
Dronācārya (1149 A.D.)
-
Malayagiri (1150 or 1160 A.D.)

Nandivrtti, Prajñāpanāvrtti, Süryaprajñāpti, JivajīvābhigamavrttiRājapraśniyavrtti Pindaniryukti vrtti, Avasyaka Vivarana (incomplete) available is incompleted of Brhatkalpapīthika
JAIN JOURNAL : VOL-XLIIT, NO.1 JULY 2008
Siddhasenasuri |(1170 A.D.)
Jitakalpabrhatcūmi | Visamapada

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Vyakhya (Pkt.) completed in 1170 A.D.
13th Cent. A.D.
|(1275 A.D.)
Completed of Malayagiri's Brhatkalpa Pithika incomplete Tika
Jinaprabhasūri
Sandehavisa dhikalpapanjikā

Chronological Development of JainCanonicalCommentary Literature
Pralambhasūri (1277 A.D.)
Brhatkalpacūrņi (Skt. Pkt. mix)
14th Cent. A.D. Pșthvicandrasūri
Kalpasūtratippanaka
Kşamāratna
Vrtti (Avacūri)
Māņikyasekhara |(1444-15ch Cent. A.D.)
Avaśyakavrtti, Pindaniryukti Dipikā

15th Cent. A.D. Kamala Samyata
|(1497 A.D.)
Uttarādhyayana I Tikā
15

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16th cent. A.D.
Pārśvacandragani (1515 A.D.)
Pārśvacandra (1515 A.D.)
Jinahamsa (1525 A.D.)
Harṣakula (1526 A.D.)
Sadhuranga Upadhyaya
(1542 A.D.)
Danasekhara
6th Cent. A.D. Dharmasagara
(1571 A.D.)
-
-
Acarangavṛtti
Acarangaṭikā
Sūtrakṛtāngadipikā (Vivarana) Bhagavatīṭīkā. Uttaradhyayanaṭikā.
Sūtrakṛtāngavṛtti (Stabaka)
Bhagavati VyakhyāprajñaptiLaghuvṛtti Kalpakiraṇāvali
Bälävabodha
on Acaranga and
Sūtrakṛtānga
I
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JAIN JOURNAL VOL-XLIII, NO.1 JULY. 2008,

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Ajitadevasūri |(1572 A.D.)
JĀcārāngavrtti (Dipikā)
Vijaya Vimala |(1577 A.D.)
Tandulavaicārika, Gacchācāravrtti (completed in 1577 A.D.)
Vānaraşri
Gacchácara Prakaraṇavrtti
Chronological DevelopmentofJain CanonicalCommentary Literature
17th Cent. A.D. Šānticandragani
|(1603 A.D.)

Prameyaratnaniamjūşātikā on Jambudvīpaprajñapti
Samghavija ya (Pranyāsa) (1617 A.D)
Pradīpikāvrtti (revised by Dhanavijaya in 1624 A.D.)
Sanghavijaya (1620 A.D.)
-
Kalpapradipiki
Jayavijaya (1620 A.D.)
Kalpadipikā
17

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18
Daśavaikālikavrtti
Samayasundargani (1624 A.D.)
Lakşmivallabha
Uttarādhyaymatikā Uttarādhyuyanatikä (Sarvārthasiddhi)
Bhävavijaya (1632 A.D.)
Vinayavijaya (1639 A.D.)
Kalpasubodhini
Samayasundaragani (1642 A.D.)
Kalpalatā

Sāntisāgara (1650 A.D.)
-
Kalpakaumudi
Sivanidhānagari
Kalpavyākhyāpaddhati (incomplete)
JAIN JOURNAL : VOL-XLIII, NO.1 JULY 2008
Kalpadrumakațikā
Lakşmivallabha
18th Cent. A.D. Jñanavimala sūri
(before 1736 A.D.)
Praşnavyākaranavrtti (Sukhabodhikavrtti)

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Dharmasimha Muni (Lokāgacchiya Sthănakavāsi)
Balāvabodha tabbe was written on 32 Agamas
19th Cent. A.D. Srimad Jayācārya
(Fourth Acārya of Svetămbara Terapanth Sect) (1803-1881 A.D.)
Verse translation Joda on of Ācārārga (first Bhagavati Srutaskandha) Sutra in Acāranga (second Rajasthani Srutaskandha) language

Verse commentaries on Jñāta, Prajñāpanā, Uttaradhya yana (29th- ch.), and Bhagavatisütra
Chronological DevelopmentofJain Canonical Commentary Literature
Ghāsitalaji Mahārāja (Ācārya of Svetambara Sthānakavasi 1884 A.D.)
Samskyta commentary on 32 Agamas
Rajendrasuri (1889-1929 A.D.)
Kalpasútrărthaprabodhini
20th Cent. A.D. Ācārya Mahāprajña
(Birth in 1920 A.D.)

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JAIN LITERATURE Prof. Sagarmal Jain
Among the religions of the word, Jainism is a very minor religion, because it does not cover even one per cent of the total worldpopulation; but its literary contribution is not much less than other world's major religions. As per available information total volume of known Jain works is more than twenty thousand and number of total Jain manusrcipts is more than one milion.
The word 'Jaina literature' does not mean only the Jain religious and philosophical literature. It also includes the secular literature written by Jain seers and scholars. Thus it covers a very vast area. It includes various branches of knowledge, such as metaphysics, ethics, epistemology, logic, cosmology, biology, physics, chemistry, mathematics, geology, geography, history, astronomy, astrology, various arts, architecture, grammar, linguistics, medical sciences and so on. In Jaina canonical literature these different subjects are intermingled, though there are some specific Jain works which deal with only their own subjects.
Though the primary Jain literature was composed in the Prakrit language, but later on Jain scholars composed their works in Sanskrit, Apabhramsa, Kannada, Maru-gurjer, Hindi, Gujrati, Marathi and English also. Its composition had been begun from 5th century B.C. and remain continue till today.
We can divide total Jain literature into these five categoriesCanonical literature along with its commentaries.
1.
2.
Works on Jain metaphysics, karma philosophy, cosmology, epistemology and Logic.

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Sagarmal Jain : Jain Literature
3.
4.
Works on Jain ethics, Jain code of conduct yoga and religious rituals. Works on religious preachings along with Jain narrative literature. Jain literature on secular subjects.
5.
So far as Jain canonical literature is concerned it is composed in Prakit between 5th century B.C. to 5th century A.D., on the basis of the preachings of the Tīrthankaras. This canonical literature includes many books, we find a detailed list of these works in Nandisūtra (5th century A.D.), in which 12 Angas, 6 Āvaśyakas, 31 Kālikāsūtras and 29 Utkālikasūtras, in all 78 works were mentioned. According to Svetambara tradition among these 78 works, one Angāgama i.e. Dșstivāda, 15 Kālikāsūtras and 11 Utkālikasūtras are not presently available, but the remaining 51 works are available. According to Digambara tradition except a very little part of Dșștivāda, all the canonical literature has been lost. It is believed that on the basis of some remaining part of the Dşstivāda, Digambar Ācāryas have composed some works, such as, Kāṣāyapāhūda, Şațkhandāgama, Tiloyapaņņati, Samayasāra, Niyamasāra Bhagavati-Ārādhanā etc.
According to Svetāmbara tradition at present 11 Angāgamas, 12 Upāngas, 6 Chedasūtras, 4 Mūlasūtras, 10 Prakīrņakas and 2 Chūlikāsūtras are available. This canonical literature restored through five councils. The first council had met at Pātaliputra after the 150 years of Mahāviras Parinirvāņa, under the leadership of Sthūlibhadra. The second council had taken place at mountain Kumari in 2nd century B.C. in Orissa, which was organised by the king Khāravela. The third and fourth councils took place at Mathura and Vallabhi simultaniously in 3rd century A.D. under the leadership of Skandila and Nāgārjuna respectively, till the third and fourth councils canon had been going on orally, It is in the fifth council at Vallabhi in Gujrat

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JAIN JOURNAL: VOL-XLIII, NO.1 JULY. 2008
in the year C 253 or 466, under the leadership of Devardhigani, after the final editting, canon had been given written form.
The composition of commentary literature on the canonical works had been begun from 3rd century A.D. First of all, on the canon, Niryuktis were written, in Prakrit Poetry, they deal with the techincal terms of the canon along with some information regarding the subject matter of that particular work. After Niryuktis, Bhāṣyas and Cūrṇis had been written respectively. They discuss the subject matter of canonical works in detail with some conerete examples. Where as the Bhāṣyas had been written in Prakrit Poetry, the Curnis were written in Prakrit prose mixed with Sanskrit. The Bhāṣyas and Cūrṇis, were written in 5th and 7th centuries respectively. After Cūrṇis, Tīkās, Vṛttis and Vivaranas had been written in Sanskrit language. These Sanskrit commentaries were written by Haribhadra (8th century), Śilāņka (9th century), Abhayadeva (11th century), Malayagiri (12th century), Säntisūri and some other Svetambar Acāryas. In Digambare tradition Virasena and Jinasena (9th and 10th century) had written the commentaries on Kaṣāyapahuda and Satkhaṇḍāgama namely) Dhavala, Jayadhavalā and Mahādhavalā.
II
Among the Jaina philosophical works Tattvārthasūtra written in Sanskrit with its autocommentary by Umāsvāti (3rd - 4th centuries A.D.) is the pioneer one. On this, various commentaries had been written in both the sects. In Śvetambara tradition Siddhasena Gaņi (7th century) and Haribhadra (8th century) and in Digambara tradition Pujyapada (6th century), Akalanka (8th century) and Vidhyānandi (9th century) wrote the commentaries on it. After the Tattvārthasūtra, among Jain philosophical literature Siddhasena's Sanmatitarka and Nyāyāvatāra, Samantabhadra's Āptamimāṁsā Mallavadi's Dvādasāranayacakra, Haribhakra's Anekāntajayapatākā, Şḍdarśanasammucaya and Śāstravārtāsammucyya Akalanka's Nyāyaviniścaya, Vidyanandi's Aṣṭasahasri, Prabha-candra's

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Sagarmal Jain: Jain Literature
Prameyakarnalamārtanda, Vādidevasūri's Pramāṇanayatattvāloka and Syādvādaratnākara, Mallisena's Syādvādamañjari had been written, which are the important works of this category.
So far as the literature on Karma-philosophy is concerned after the Kașāyapāhuda and șațkhanļāgama, the main works are Kammapayadi, six old Karmagranthas, four Pañcasamgrahas, Gommațasāra and five later Karmagranthas of Devendrasūri. In the present age Ācārya Devendramuni has also composed 9 volumes on karın theory in Hindi and Virasekharvijaya and Jagatacandravijaya in four volumes in Prakrit and Sanakrit.
III
The literature related to Jain religious practices, ethics, yoga and code of conduct is very vast. Most of the Jain literature comes in this category. It can be further divided into five subcategories
(i) Hymns composed in the praise of Tīrthankaras covers the greatest part of Jain literature. Among this category Siddhasena's Dvātrimśikas, Samantabhadra's Svayambhūstotra, Kundakunda's Daśabhakti, Mānatunga's Bhaktāmbarastotra, Siddhasena's Kalyāṇamandirastotra etc. are prominent.
(ii) The works related to the modes of worship, religious rituals and ceremonies are also, much more in number than other categories. Umāsvāti's Pujāprakaraṇa was the first work of this subcategory, which is not available at present. It is to be noted that the works of this category are mingled with the works related to Jain ethics and code of conduct. Haribhadra's works such as Așțaka, Șodaşaka, Vimśikā, Pañcavastu, Caityavandanabhāșya belong to this category. The work of the Jain literature related to rituals are near about one thousand and five hundred. It is very difficult to mention even their names in this short article.
th

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JAIN JOURNAL: VOL-XLIII, NO.1 JULY 108
(iii) Third sub-category of religious literature includes the works, such as, Kundakuņda’s Niyamsāra and Așțapāhuda, Pūjyapāda's Iștopadeśa and Haribhadra's Upadeśapada, Dharmabindu, Upadeśaprakaraṇa Sambodhaprakaraṇa etc.
(iv) The fourth sub-category is related to Jain Sādhanā and Yoga. Umāsvāti's Praśamarati, Jinabhadra's Dyānašataka, Haribhadra's Yogaviņsika, Yogaśataka, Yogabindu & Yogadțiștisammuccaya, Pūjyapāda's Samādhitantra, Sivārya's Bhagavati-āradhanā and vairous other works related to Aradhanā and Samādhimaraṇa come under this category.
(v) The fifth sub-category comprises the work related to the ethics and code of conduct for the monks, nuns and house-holders though various canonical works and Tattvārthasūtra and its various commentaries also deal with this subject-matter, but some independent works are also written in this field. In Svetāmbara tradition Haribhadra's Sāvayapannti, Hemachandra's Yogaśāstra, various Sāmacāris and Yatidinakrtya were written under this subcategory, wihile as in Digambara tradition Asādhara's Anāgāradharmarta and Sāgāradharmamặta along with various śrāvakācāra had been written.
IV Jaina narrative literature of this period is generally divided into five subcategories, viz. (i) biographies of the 63 illustrious personalities (Salākāpurūsas) described together in one book, (ii) life-stories of these religious great personalities described independently in a work, (iii) religious tales in romantic form, (iv) semihistorical Prabandhas and (v) compilation of stories in the form of Kathākośas.
Some prominent works of the narrative literature, such as, Caupaņņamahāpurisacariyam of Sīlāňka, Trișașțiśalākāpurūşacaritra of Hemachandra, some semi-historical Prabandhas Prabhāvakacarita, Prabandha-cintāmani, Akhyāṇakamaņikośa, Prabandhakośa, etc. had been composed between c. 12th - 14th A.D.

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Sagarmal Jain: Jain Literature
V
In the beginning of c. 3rd A.D. several independent works were composed on various secular subjects, such as, Astronomy, Astrology, Geography, Mathematics, Biology, Arts and Architecture, Linguistics and Medical science, i.e., Ayurveda, etc. It would be in the fitness of things to record some of the details about such works, viz. Lokavibhāga of Sarvanandi (c. 6th A.D.) and Tiloyapanṇatti of Yativṛṣabha composed in Prakṛta, are two important works on Astronomy and Geography respectivelly. Some more works like Umāsvāti's Jambudvipasamāsa and Kṣetravicāra (c. 3rd A.D.) and Bṛhatkṣetramāsa of Jinabhadragaṇi Kṣamāśramaņa (c. 7th A.D.) also dealt with Geography and some aspects of Jaina cosmology. Among these works. Kṣetravicāra is not available today. Jīvasamāsa and Jīvavicāra as well as Tandulavaicārika are the works, dealing with Jaina Biology, Pūjyapāda-Devanandi (c. 6th A.D.) had composed a treatise named Vaidyakaśāstra dealing with Ayurvedic medicines, but this work is also not available. Jyotiṣakarandaka is a prakirṇaka which also deals with Jaina Astrology. In the field of Grammer, Jainendra Vyakarana or Aindravyākarana of Indranandi (c. 6th A.D.), Śākaṭāyayaṇa Vyākaraṇa of Sākaṭāyana (c. 9th A.D.) and Svayambhuvyākaraṇa of Tribhuvana Svayambhu (c. 8th A.D.) are regarded as important works on grammer. Thakkaraperu's works Ratnaparikṣā and Dhātu-parikṣā as well as Vāstusara also belong to this category. It shows that Jain scholars have also written various works on secular subjects.

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SYADVADA: THE JAIN THEORY OF PERCEPTION Dr. S.S. Yadav
Whatever discussion is going on for past few years is strongly grounded on how we perceive 'things' differently. In this way we find a view of perception in Jain philosophy which is called otherwise syādvāda. Different schools of philosophy have given some different pictures of reality, as a result, there is an ambiguity and metaphysical confusion and sometimes contradict with each other. Finally we are at a loss to know which theory should be accepted
Syadvāda is the foundational theory of Jainism which teaches us the first and last lesson of everyday behaviour life of the people. According to Jainism the nature of things is complex and it has infinite number of characteristics. In describing the characteristics one has to look at the form of different points of view, therefore, the comprehensive description of the varied nature of the object is possible by different predication involving affirmation, negation and inexpressibility.
Syad means to particular context and one point of view. It refers to a particular universe of discourse. The Syādvāda doctrine is based on the predication of affirmation and negation. Syādvada is primarily synthetic designed to harmonise the different view points arrived at by nayavāda. Nayavāda is a synthetic and mainly verbal, although it is sometimes maintained that conceptual is also verbal and the verbal method is so much changed with epistemological characters'. It is the formulation of the doctrine of the possibility of apparent contradiction in a real whole. It is that conditional method in which the modes or predictions, affirm, negate or both affirm and negate
1. Pravacanasāra : ed. A.N. Upadhyae, 1995, Introduction.

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S.S.Yadav: Syadvāda: The Jain theory of Perception
severally and jointly in seven different ways, a certain attribute in a certain context2. Another term equivalent to 'Syad' and 'eva' is 'Kathañcit". But it is necessary to note here the two term 'Syat' and 'eva' need not necessarily be stated explicity in a model proposition. They are always logically inherent in the nature of a model judgement whether or not they are verbally specified".
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From the point of view of grammatical presentation of the propositions, there are two forms of predications affirmative and negation. These predications are complementary, because affirmation implies the negation of its opposite and negation implies affirmation of its contrary. From the absolute point of view there is relation between the affirmation and negation. But considered from relational point of view, the two form of proposition affirmation and negation are complementary to each other. These two prepositional form combine to give rise to seven-fold predication as below -
Syad asti - from a particular point of view of its own material, place, time and nature, a thing exists as itself, for example, the pot exists as it is made of clay in a room at the present moment, of such and such, shape and size.
Syāt nāsti - from the other point of view of the material, place, time and nature of another thing, a thing is not, for example; a pot doesn't exist as made of metal at a different place or time of a different place or time of a different space and size. It cannot be denied that it is possible to conceive the existence and non-existence of a thing though not ontologically real. The predications are, therefore, logi
2. Syadvāda-manjari, Malliseh's Comm. ed. by A.B. Dhruva, Bombay 1993, pp.
142-143.
3. Same, page no. 151.
4. Tattvärtha-śloka vartika by Vidhyanand, a comm. on Tattavarthadhigamă sūtra by Umäsvāti, ed by Manohar Lal Shashtri, Nirnaya Sagar Press, Bombay, V.S. 2444 page 137 and Karika - 56.

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JAIN JOURNAL: VOL-XLIII, NO.1 JULY. 2008
cally necessary to rebute such a conception of absolute existence and absolute non existence.
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This concept is easier to understand after knowing the nature and function of its positive counterpart 'being' (Sat). Non-existence in the second predication is not, therefore, a vacuous predicate but is the obverse of the existent side of the object. In other words, nonexistence or 'non-being' is a determinate fact with a content and not a void.
Syad asti-nāsti - It is a synthesis of affirmative and negation in a different context from the point of view of the same quaternary, relating to itself and another thing is and is not. Radhakrishnan says that 'We say here what a thing is as well as what it is not3.
Syad Avaktavyam - It is possible that the real nature of the thing is beyond predication in the form of words. Bhattacharya states "the inexpressible is objective as given, it can not be said to be not a particular position nor to be non-existent. At the same time it is not the definite distinction of position and existence. It is a category by itself".
Syad asti Avaktavyam - It affirms the existence of a thing as a thing, but expresses the inability to express the full nature of the thing. These two predications are also to be considered as presented from two points of view in a situation. To make this an absolute predication would lead to dogmatism and ultimately to agnosticism.
Syān Nasti Avaktavyam - On a context, it is not and is indescribable. According to Radhakrishnan "We note here what a thing is not as well as its indescribability'. This again, is a combined mode
5. Radhakrishnan, S. Indian Philosophy, Vol. 1, Oxford University Press, 1989, p. 303.
6. Kalghatgi. T.G. Jaina Logic, R.K. Jain Charitable Trust, New Delhi, 1984, p. 57 7. Radhakrishnan, S., Indian Philosophy Vol. 1, p. 304

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S.S. Yadav: Syadvāda: The Jain theory of Perception
resulting from bringing together the second and the fourth predicates in a complex expressed judgement.
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Syad Asti nästi - Avaktavyam - This predication gives a fuller and a more comprehensive picture of the thing than the earlier ones. It asserts existence, not-existence and inexpressibility. It brings out the inexpressibility of a thing as well as what it is and what it is not.
It is according to this doctrine of Asti-Nasti is elaborated by the Jaina logicians every fact of reality may be described according to four different conditions - Dravya, Kṣetra, Kāla and Bhāva - Nature of the substance, the place where it is, the time when it exists, and the characteristics intrinsically presented in it. Every object from its own Dravya or substance admits of an affirmative predication and looked at from the Paradravya, alien substance, admits of negative predication.
Thus there should be non-contradiction or ambiguity in the presentation of the composite predication of affirmation, negation and inexpressibility. This becomes necessary because the nature of the object and expression of the object in the form of language will possibly be different. Because words cannot express the full nature of the object of experience, so it becomes necessary to predicate the different aspent of nature from different points of view.
This theory of Syadvāda has been subjected to severe criticism from different quarters. It is blamed that Syadvāda is sceptical and non-commital in its attitude. With this agnostic and negative attitude there cannot have any dogma. But Radhakrishnan points out that "The Syadvāda doctrine is not inconsistent with the other views of the Jaina's. It is a logical corollary of the Anekantavāda. All that they say is that every thing is of a complex nature and identity in difference. The real comprehends and reconciles differences in itself""
8. Ibid, p. 302

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The Greek Scholar Zeno in western philosophy formulated the dialectical method of approach to the problem of reality. He established the theory of being by proving that becoming is not. That was the beginning of the dialectical movement in western philosophy. On the other hand in modern philosophy the Hegelian dialectical comes nearer to the 'Anekanta and its expression in Syādvāda. In this dialectical thought moves from thesis, antithesis and synthesis.
So there is nothing certain on account of the endless complexity of things. It emphasises the extremely complex nature of reality and its indefiniteness. It does not deny the possibility of predication, though it disallows absolute or categorical predication. The dynamic character of reality consist only with relative or conditional predication. Every proposition is true, but only under certain conditions, i.e., hypothetically in the same context Mahalannobis says that 'I should draw attention to the realist and pluralist views of Jaina philosophy and the continuing emphasis on the multiform and infinitely diversified aspects of reality which amounts do the acceptance of an 'open' view of the universe for unending change and discovery for reason explained above. It seems to me that the ancient Indian Jain Philosophy has certain interesting resemblances to the probabilistic and statistical views of reality in modern times".
Syādvāda presents a methodology of predications which is meant for giving a comprehensive picture of reality. Modern Science has realised that the methodology adopted by Syādvāda is very useful for statistical investigations of probability, Quantum physics and quantum mechanics. Professor Kothari has presented the analysis of the application of the methodology of 'Syādvāda in quantum machenics'10 and he adds that the Jain Philosophy emphasises the
9. Mahalanobisis's article, "The Foundations of Statistics" published in Switzerland in Dialectica - Part VIII No. 2, June 15, 1954.
10. Jain, Premsuman, 'Bhagwan Mahaveer and his relevance to modern times : Article by Kalghati - T.G. entitled, "Jaina dialectical and modern thought.

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S.S. Yadav: Syadvāda: The Jain theory of Perception
relatedness of things and the multiform aspects of real, which appear to be similar to the basic ideas underlying concepts of association and correlation.
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The nature of reality is expressed completely by none of them for its concrete richness. It admits all predicates. Every proposition is therefore, in strictness only conditional. Absolute affirmation and absolute negation are both erroneous!!". It is the conception of reality as extremely indeterminate in nature, that is suggested or 'illumined' by the term 'Syat'12.
The common sense principle implied in its recognition is that "What is given cannot be rejected simply because it is not expressible by a single positive concept. A truth has to be admitted if it cann't be got rid of even if it is not understood"13, it signifies that the universe can be looked at from many points of view, and that each view point yields a different conclusion (anekānta).
Describing the relation between the two methods Dasgupta says that "there is no universal or absolute position or negation and all judgement are valid only conditionally. The relation of the naya doctrine with the Syādvāda doctrine is, therefore, that for any judgement according to any and every naya there are as many alternatives as are indicated by Syadvāda'4". The synoptic presentation of reality by Syādvāda gives a true picture of reality in all its aspects and that is the
11. Hariyanna, M. “Outline of Indian Philosophy, George Allen and Enwin Press Ltd. London, 1931, p. 163.
12. Syādvāda-manjari, p. 151.
13. Bhattacharya, K.C. The Jaina theory of Anekāntavāda, An Article in the Philosophical quarterly. The Indian Institute of Philosophy, Amainer, Apr. 1925, p. 48.
14. Dasgupta, S.N. "A History of Indian Philosophy, Vol. 1, Cambridge University Press, 1922, p. 181.

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essence of the Jaina outlook, which helps to remove this intellectual cobwebs arising out of ekanta. The Syādvāda of Jaina's affirms that a thing is never destroyed and that which is not, never comes in to being.
Thus the theory and methodology of Syādvāda needs to be studied in all its implications in the scientific and metaphysical concepts. It needs to be analysed in the methodological schemata by further extensive research not only with reference to the ancient texts but more specially with reference to modern advanced concepts in Logic, Metaphysics and Empirical Science. So it can be said that Syādvāda is as much a theory of logic as a methodology of investigation.

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Communication:
LIFE AND PHILOSOPHY OF LORD MAHĀVĪRA Sadhvisri Dr. Yogakshemprabha
Bhagavan Mahāvīra, the 24th Tirthankara of Jainism, was born and brought up in a royal family. Because of increasing wealth, prosperity and peace, king Siddhartha and queen Trishalā named their child Vardhamāna. Living in a royal palace with all kinds of prosperity and comforts, Vardhamana the prince did not attach himself to them at all. From very childhood his spiritual consciousness was far away from sensuous pleasures. Unwillingly he passed thirty years in the palace.
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At the age of thirty Vardhamana renounced the world. Crowded with thousands of people the prince came into the Jñatakhand forest. Thrilled with joy he took off the household garments and jewellary. After plucking off hair, he abandoned all kinds of sinful activities forever. He resolved whole-heartedly to follow the principles and not to do any action born of attachment or aversion. He left the kingdom and entered into the universal empire where there were no rules and the ruled. He dedicated himself to the highest liberation.
Spending the challangeful twelve years of sadhanā and hard penance, he attained his goal. In the state of deep meditation, he broke the bondage of karma responsible for delusion, ignorance and spiritual weakness and gained direct perception. Becoming Omniscient he propounded precious preaching for co-existence and human equality. He had given the concept of nonviolence and peace. In the dense darkness of cruel-violent action, terrorism, enimity etc. ahimsa shows the
path of peace and friendship. Another doctrine of lord Mahāvīra is non-possessiveness. Possessiveness not only causes social imbalance, but also causes violence simultaneously. According to Mahāvīra

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both are inseparable. Monopoly of power and wealth gives birth to violence. The only way to stop reactive violence is to put a limit on possessiveness willingly.
Mahāvīra preached a riligion based on spiritual and moral conduct. He never supported only rites and rituals. Dogmatic attitude has no place in the path of life's refinement. Absence of dogmatic attitude is the basic formula of Syādvāda, the doctrine of relative judgments. It can be gained by life's refinement. Delusion in belief prevents philosophy and delusion in conduct perverts behavior. Mahāvīra proclaimed that right knowledge came from right belief. If belief is covered with delusion, knowledge cannot be right. Enlightened belief results in enlightened knowledge.
Lord Mahāvīra explained 'dharma' not as a religion. According to Mahāvīra, ‘dharma' is the nature of soul. The final fruit of dharma is total development of the soul. One who follows dharma in his conduct can attain his goal of emancipation through constant practice. Bhagavad Gītā also emphasizes on the fact that dharma which does not liberate the mind from suffering is no dharma at all. In the same respect Mahāvīra declaers that mental happiness is the result of spirituality.
On the pious occasion of Nirvāņa day-Deepawali, we pray to god the enlightened soul. Light our life. The divine lamp lights innumerable lamps.

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JAIN BHAWAN: ITS AIMS AND OBJECTS
Since the establishment of the Jain Bhawan in 1945 in the Burra Bazar area of Calcutta by eminent members of Jain Community, the Jain Bhawan has kept the stream of Jain philosophy and religion flowing steadily in eastern India for the last over fiftyeight years. The objectives of this institution are the following:
1. To establish the greatness of Jainism in the world rationally and
to spread its glory in the light of new knowledge.
To develop intellectual, moral and literary pursuits in the society. To impart lessons on Jainism among the people of the country. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various fields.
2.
3.
4.
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1. School:
To spread the light of education the Bhawan runs a school, the Jain Shikshalaya, which imparts education to students in accordance with the syllabi prescribed by the West Bengal Board. Moral education forms a necessary part of the curricula followed by the school. It has on its roll about 550 students and 25 teachers.
2. Vocational and Physical Classes:
Accepting the demands of the modern times and the need to equip the students to face the world suitably, it conducts vocational and physical activity classes. Classes on traditional crafts like tailoring, stitching and embroidery and other fine arts along with Judo, Karate and Yoga are run throughout the year, not just for its own students, but for outsiders as well. They are very popular amongst the ladies of Burra Bazar of Calcutta.
3. Library:
"Education and knowledge are at the core of all round the development of an individual. Hence the pursuit of these should be the sole aim of life". Keeping this philosophy in mind a library was established on the premises of the Bhawan, with more than 10,000 books on Jainism, its literature and philosophy and about 3,000 rare manuscripts, the library is truly a treasure trove. A list of such books and manuscripts can be obtatined from the library.
4. Periodicals and Journals:
To keep the members abreast of contemporary thinking in the field of religion the library subscribes to about 100 (one hundred) quarterly, monthly and weekly periodicals from different parts of the world. These can be issued to members interested in the study of Jainism.
5. Journals:
Realising that there is a need for reasearch on Jainism and that scholarly knowledge needs to be made public, the Bhawan in its role as a research institution brings out theree periodicals: Jain Journal in English, Titthayara in Hindi and Sramana in Bengali. In 37 years of its publication, the Jain Journal has carved out a niche for itself in the field and has received universal acclaim.
The Bengali journal Śramana, which is being published for thirty year, has become a prominent channel for the sbvgftr54pread of Jain philosophy in West Bengal. This is the only Journal in Bengali which deals exclusively with matters concerning any aspects of Jainism. Both the Journals are edited by a

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renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University The Jain Journal and Sraniana for over thirty seven and thirty years respectively have proved byond doubt that these Journals are in great demand for its quality and contents. The Jain Journal is highly acclaimed by foreign scholars. The same can be said about the Hindi journal Titthayara which is edited by Mrs Lata Bothra. In April this year it entered its 25th year of publication. Needless to say that these journals have played a key-role in propagating Jain literature and philosophy. Progressive in nature, these have crossed many milestones and are poised to cross many more. 6. Seminars and Symposia : The Bhawan organises seminars and symposia on Jain philosophy, literature and the Jain way of life, from time to time. Eminent scholars, laureates, professors etc. are invited to enlighten the audience with their discourse. Exchange of ideas, news and views are the integral parts of such programmes. 7. Scholarships to researchers : The Bhawan also grants scholarships to the researchers of Jain philosophy apart from the above mentioned academic and scholastic activities. 8. Publications: The Bhawan also publishes books and papers on Jainism and Jain philosophy. Some of its prestigious publications are :
The Bhagavati Sūtra (in English] Parts 1 to 4 Barsat ki Rat (A Rainy Night) in Hindi], Panchadarshi (in Hindi] Bangāl ka Adi Dharma (Pre-historic religion of Bengal) Praśnottare Jaina-dharma (in Bengali) (Jain religion by questions and answers). Weber's Sacred Literature of the Jains. Jainism in Different States of India.
Introducing Jainisrn. 9. A Computer Centre : To achieve a self-reliance in the field of education, a Computer training centre was opened at the Jain Bhawan in Fabruary 1998. This important and welcome step will enable us to establish links with the best educational and cultural organisations of the world. With the help of e-inail, internet and website, we can help propagate Jainism throughout the world. Communications with other similar organisations will enrich our own knowledge. Besides the knowledge of programming and graphics, this computer training will equip our students to shape their tomorrows. 10. Research: It is, in fact, a premiere institution for research in Prakrit and Jainism, and it satisfies the thirst of many researchers. To promote the study of Jainism in this country, the Jain Bhawan runs a research centre in the name of Jainology and Prakrit Research Institute and encourages students to do research on any aspects of Jainism. In a society infested with contradictions and violence, the Jain Bhawan acts as a philosopher and guide and shows the right path. Friends, you are now aware of the functions of this prestigious institution and its noble intentions. We, therefore, request you to encourage us heartily in our creative and scholastic endeavours. We do hope that you will continue to lend us your generous support as you have been doing for a long time.

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