Jain Journal 2008 07 No 01

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

Page #1
VOL. XLIII No. 1 JAIN BHAWAN J // jaina bhavana // Journal ISSN 0021-4043 A QUARTERLY JAINOLOGY ON July 2008 PUBLICATION

Page #2
With best compliments A person becomes a monk by equanimity, a Brahmana by practising celibacy, an ascetic by acquiring knowledge and a hermit by his austerities. LODHA CHARITABLE TRUST 14 Government Place East Kolkata - 700 001

Page #3
a quarterly on Jainology JAIN JOURNAL // jaina bhavana // JAIN BHAWAN CALCUTTA

Page #4
JAIN JOURNAL . Vol. XLIII No. 1 July 2008 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

Page #5
Contents CHRONOLOGICAL DEVELOPMENT OF JAIN CANONICAL COMMENTARY LITERATURE Vandana Mehta JAIN LITERATURE Prof. Sagarmal Jain. SYADVADA: THE JAIN THEORY OF PERCEPTION Dr. S.S. Yadav COMMUNICATION: LIFE AND PHILOSOPHY OF LORD MAHAVIRA Sadhvisri Dr. Yogakshemprabha

Page #6

Page #7
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. Bhasya 3. Curni 4. Samskrta sika 5. Commentaries in Folk/Regional languages (lokabhasa) 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 Prakrta and Acarya Bhadrabahu (second) is regarded as Niryuktikara.

Page #8
8 JAIN JOURNAL: VOL-XLIII, NO.1 JULY 2008 2.Bhasya-- The Bhasyas were written with a view to clarifinig the meaning of Niryukti in detail. It is in verse form and in the Praklta language. Some Bhasyas were written on Nirvuktis and some on Mula Sutra (Basic Canon). Among the Bhasyakaras, Jinabhadragaai (6th7th centuries AD) and Samghadasagani 6th cent. A.D.) are the main. The author of Vasudevahindi is one Samghadasagani (6th cent. A.D.) who is different from the Bhasyakara. As it has been mentioned above that the Bhasyas were written in Prakrta. even though Bhasyas were also written in Samskrta and even today the Bhasyas are being written in Samskrta. 3. Curni-- The Curnis have been written in prose mixed with Praksta and Samskata forms. It is not written on all texts. The famous Churnikara is Jinadasagani Mahattara (6th-7th cent. A.D.). 4. Samskrta Tika-- sika is written in the Sanskrta language and deals with the philosophical aspects of the literature. During this period, the Sanskrta tika was written on canonical literature, on niryukti, and even on tika. Tika is called by various names--tika, Vrtti, Vivrtti, Vivarana, Vyakhya, Varttika, Dipika, Avacuri, Pamjika, Tippanaka, Tippana, Patyaya, Stabaka, Pithika, Aksarartha. 5. Commentaries in Folk/Regional languages (lokabhasa)-- Commentaries have also been written in folk languages which are devoid of Samskrta and Prakyta for the easy understanding of the local and regional people. This type of commentary is the mixture of the Rajasthani and Gujarati languages. The main commentators in folk languages are Pasvacandragani, (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). Jinaratnakosa, Vol-I (Puna, 1944) and Jain Sahitya Ka Brhad Itihasa by Mohanlal Mehta (Varanasi, 1957). Apart from these, the Prakrta Sahitya ka Itihasa by Jagdish Chandra Jain (Varanasi, (Ist edn. 1961; 2nd edn. 1984) and Jain Agama Sahitya Manana aur Mimamsa 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.

Page #9
Syetambara and Digambara Satkhandagama and Kasayapahuda 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 kalika Uttaradhyaya na,Acaranga,na, Sutrakrtan iga, Dasasrutas kandha, Brhatkalpa, Vyavahara,|| (Pkt.) [Sury-prajnapti and Rsibhasita are unavailable]. Oghaniryukti. Pindaniryukti Pancakalpaniryukti and Nisithaniryukti are respectively identical to Avasyaka Dasavaikalika. and Brhatkalpa Acaranga Bhasya - Curni T Samskrta commentary -- T Period of folk lang uage commentary T -- T Chronological Development of Jain Canonical Commentary Literature 6

Page #10
7th Cent. A.D. Sanghadasagani Jinabhadragani Ksamasramana Jinabhadraganh/ Ksamasramana (6th7th cent. A.D) Agastyasimha/ Kalasabhavamrgendra Jinadasagani Mahattara (635-710 A.D.) Brhatkalpalaghubha sya, Paricakalpamahabhasya, Nisitha (Pkt.) Vyavahara Oganiryukti, Pinda iryukti (Pkt.) Jitakalpabhasya, Visesavasyakabhasya (completed in 609 A.D.) - Dasavaikalika (Pkt.) Nisithavisesa, Nandi (comple in 676 A.D.) Anuyogadvara, Svopajnavrtti on Visesavasyaka bhasya (is incomplete) | I T 10 JAIN JOURNAL VOL-XLIII, NO.1 JULY. 2008

Page #11
7th cent. A.D. Kotyacarya 8th Cent. A.D.Haribhadra Suri (Yakini Putra) (705-775 A.D.) Silanka/Silacarya 9th Cent. A.D. | Virasena (743-823 A.D.) I 1 I Avasyaka, Uttaradhyayana, Acaranga, Sutrakrtanga (Skt. Pkt. mix) Completed the Svopajnavrtti of Visesavasyaka bhasya of Jinbhadragani 1 Nadivrtti. Anuyogadvara Vrtti Dasavaikalika (Sisyabodhini Vrtti or Brhadvrtti) Prajn apana Pradesavyakhya, Avasyaka Vrtti. Dhavalatika (Skt. Pkt. Mix) completed in 816 A.D.) 1 I Chronological Development of Jain Canonical Commentary Literature -

Page #12
| - | - | Jayadhavala was left incomplete with 20,000 sutras, (Pkt. Skt. Mix) Jinasena (Disciple of Virasena) |(753-843 A.D.) Jayadhavalatika, (Virasena's incomplete Tika) (completed by him with 40,000 sutras) (Pkt. Skt. Mix) Silarka/Silacarya (862 or 872 A.D.) Acarangavrtti, Sutrakrtangavrtti 10ch Cent. A.D. Santyacarya Santisuri JAIN JOURNAL: VOL-XLIII, NO.1 JULY.2008 11th Cent. A.D. santyacarya Santisuri (died in 1036 A.D.) Uttaradhyayanauitti (Sisyahitavytti or Paiyatika) Maladhari Hemachandra (1007- 1113 A.D.) Avasyakavrttipra-1 desa Vyakliya (Haribhadriyava

Page #13
11th cent. A.D. Abhayadevasuri (1050-1078 A.D.) Nemichandra Suri/ Devendragani 1 syakavrttiTippanaka) Anuyogadvara Vrtti, Visesavasyaka bhasyabrhadvrtti (Sisyahitavrtti) Sthanangavrtti, Samavayangavr tti, Vyakhyaprajnaptivrtti, Upasakadasavrtti, anu taropapatikadasavrtti, Prasnavyakaranavrtti, Vipakasutra Anpapatikavrtti (Vrtti period 1063-1071 A.D.) Uttaradhyayana Sukhabodhavrtti (completed in 1072 A.D.) Chronological Development of JainCanonical Commentary Literature

Page #14
14 124 Cent. A.D. Sricandra Suri/ Parsvadevagani (1117 A.D.) Nisithacurnidurga Pada Vyakhya (completed in 1117 A.D.) Nandisutraharibhadriyatippanuka Oghaniryukti Dronacarya (1149 A.D.) - Malayagiri (1150 or 1160 A.D.) Nandivrtti, Prajnapanavrtti, Suryaprajnapti, JivajivabhigamavrttiRajaprasniyavrtti Pindaniryukti vrtti, Avasyaka Vivarana (incomplete) available is incompleted of Brhatkalpapithika JAIN JOURNAL : VOL-XLIIT, NO.1 JULY 2008 Siddhasenasuri |(1170 A.D.) Jitakalpabrhatcumi | Visamapada

Page #15
Vyakhya (Pkt.) completed in 1170 A.D. 13th Cent. A.D. |(1275 A.D.) Completed of Malayagiri's Brhatkalpa Pithika incomplete Tika Jinaprabhasuri Sandehavisa dhikalpapanjika Chronological Development of JainCanonicalCommentary Literature Pralambhasuri (1277 A.D.) Brhatkalpacurni (Skt. Pkt. mix) 14th Cent. A.D. Psthvicandrasuri Kalpasutratippanaka Ksamaratna Vrtti (Avacuri) Manikyasekhara |(1444-15ch Cent. A.D.) Avasyakavrtti, Pindaniryukti Dipika 15th Cent. A.D. Kamala Samyata |(1497 A.D.) Uttaradhyayana I Tika 15

Page #16
16th cent. A.D. Parsvacandragani (1515 A.D.) Parsvacandra (1515 A.D.) Jinahamsa (1525 A.D.) Harsakula (1526 A.D.) Sadhuranga Upadhyaya (1542 A.D.) Danasekhara 6th Cent. A.D. Dharmasagara (1571 A.D.) - - Acarangavrtti Acarangatika Sutrakrtangadipika (Vivarana) Bhagavatitika. Uttaradhyayanatika. Sutrakrtangavrtti (Stabaka) Bhagavati VyakhyaprajnaptiLaghuvrtti Kalpakiranavali Balavabodha on Acaranga and Sutrakrtanga I 16 JAIN JOURNAL VOL-XLIII, NO.1 JULY. 2008,

Page #17
Ajitadevasuri |(1572 A.D.) JAcarangavrtti (Dipika) Vijaya Vimala |(1577 A.D.) Tandulavaicarika, Gacchacaravrtti (completed in 1577 A.D.) Vanarasri Gacchacara Prakaranavrtti Chronological DevelopmentofJain CanonicalCommentary Literature 17th Cent. A.D. Santicandragani |(1603 A.D.) Prameyaratnaniamjusatika on Jambudvipaprajnapti Samghavija ya (Pranyasa) (1617 A.D) Pradipikavrtti (revised by Dhanavijaya in 1624 A.D.) Sanghavijaya (1620 A.D.) - Kalpapradipiki Jayavijaya (1620 A.D.) Kalpadipika 17

Page #18
18 Dasavaikalikavrtti Samayasundargani (1624 A.D.) Laksmivallabha Uttaradhyaymatika Uttaradhyuyanatika (Sarvarthasiddhi) Bhavavijaya (1632 A.D.) Vinayavijaya (1639 A.D.) Kalpasubodhini Samayasundaragani (1642 A.D.) Kalpalata Santisagara (1650 A.D.) - Kalpakaumudi Sivanidhanagari Kalpavyakhyapaddhati (incomplete) JAIN JOURNAL : VOL-XLIII, NO.1 JULY 2008 Kalpadrumakatika Laksmivallabha 18th Cent. A.D. Jnanavimala suri (before 1736 A.D.) Prasnavyakaranavrtti (Sukhabodhikavrtti)

Page #19
Dharmasimha Muni (Lokagacchiya Sthanakavasi) Balavabodha tabbe was written on 32 Agamas 19th Cent. A.D. Srimad Jayacarya (Fourth Acarya of Svetambara Terapanth Sect) (1803-1881 A.D.) Verse translation Joda on of Acararga (first Bhagavati Srutaskandha) Sutra in Acaranga (second Rajasthani Srutaskandha) language Verse commentaries on Jnata, Prajnapana, Uttaradhya yana (29th- ch.), and Bhagavatisutra Chronological DevelopmentofJain Canonical Commentary Literature Ghasitalaji Maharaja (Acarya of Svetambara Sthanakavasi 1884 A.D.) Samskyta commentary on 32 Agamas Rajendrasuri (1889-1929 A.D.) Kalpasutrarthaprabodhini 20th Cent. A.D. Acarya Mahaprajna (Birth in 1920 A.D.)

Page #20
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.

Page #21
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 Tirthankaras. This canonical literature includes many books, we find a detailed list of these works in Nandisutra (5th century A.D.), in which 12 Angas, 6 Avasyakas, 31 Kalikasutras and 29 Utkalikasutras, in all 78 works were mentioned. According to Svetambara tradition among these 78 works, one Angagama i.e. Dsstivada, 15 Kalikasutras and 11 Utkalikasutras are not presently available, but the remaining 51 works are available. According to Digambara tradition except a very little part of Dsstivada, all the canonical literature has been lost. It is believed that on the basis of some remaining part of the Dsstivada, Digambar Acaryas have composed some works, such as, Kasayapahuda, Satkhandagama, Tiloyapannati, Samayasara, Niyamasara Bhagavati-Aradhana etc. According to Svetambara tradition at present 11 Angagamas, 12 Upangas, 6 Chedasutras, 4 Mulasutras, 10 Prakirnakas and 2 Chulikasutras are available. This canonical literature restored through five councils. The first council had met at Pataliputra after the 150 years of Mahaviras Parinirvana, under the leadership of Sthulibhadra. The second council had taken place at mountain Kumari in 2nd century B.C. in Orissa, which was organised by the king Kharavela. The third and fourth councils took place at Mathura and Vallabhi simultaniously in 3rd century A.D. under the leadership of Skandila and Nagarjuna respectively, till the third and fourth councils canon had been going on orally, It is in the fifth council at Vallabhi in Gujrat

Page #22
22 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, Bhasyas and Curnis had been written respectively. They discuss the subject matter of canonical works in detail with some conerete examples. Where as the Bhasyas had been written in Prakrit Poetry, the Curnis were written in Prakrit prose mixed with Sanskrit. The Bhasyas and Curnis, were written in 5th and 7th centuries respectively. After Curnis, Tikas, Vrttis and Vivaranas had been written in Sanskrit language. These Sanskrit commentaries were written by Haribhadra (8th century), Silanka (9th century), Abhayadeva (11th century), Malayagiri (12th century), Santisuri and some other Svetambar Acaryas. In Digambare tradition Virasena and Jinasena (9th and 10th century) had written the commentaries on Kasayapahuda and Satkhandagama namely) Dhavala, Jayadhavala and Mahadhavala. II Among the Jaina philosophical works Tattvarthasutra written in Sanskrit with its autocommentary by Umasvati (3rd - 4th centuries A.D.) is the pioneer one. On this, various commentaries had been written in both the sects. In Svetambara tradition Siddhasena Gani (7th century) and Haribhadra (8th century) and in Digambara tradition Pujyapada (6th century), Akalanka (8th century) and Vidhyanandi (9th century) wrote the commentaries on it. After the Tattvarthasutra, among Jain philosophical literature Siddhasena's Sanmatitarka and Nyayavatara, Samantabhadra's Aptamimamsa Mallavadi's Dvadasaranayacakra, Haribhakra's Anekantajayapataka, Sddarsanasammucaya and Sastravartasammucyya Akalanka's Nyayaviniscaya, Vidyanandi's Astasahasri, Prabha-candra's

Page #23
Sagarmal Jain: Jain Literature Prameyakarnalamartanda, Vadidevasuri's Pramananayatattvaloka and Syadvadaratnakara, Mallisena's Syadvadamanjari had been written, which are the important works of this category. So far as the literature on Karma-philosophy is concerned after the Kasayapahuda and satkhanlagama, the main works are Kammapayadi, six old Karmagranthas, four Pancasamgrahas, Gommatasara and five later Karmagranthas of Devendrasuri. In the present age Acarya Devendramuni has also composed 9 volumes on karin 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 Tirthankaras covers the greatest part of Jain literature. Among this category Siddhasena's Dvatrimsikas, Samantabhadra's Svayambhustotra, Kundakunda's Dasabhakti, Manatunga's Bhaktambarastotra, Siddhasena's Kalyanamandirastotra 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. Umasvati's Pujaprakarana 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 Astaka, Sodasaka, Vimsika, Pancavastu, Caityavandanabhasya 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

Page #24
24 JAIN JOURNAL: VOL-XLIII, NO.1 JULY 108 (iii) Third sub-category of religious literature includes the works, such as, Kundakunda's Niyamsara and Astapahuda, Pujyapada's Istopadesa and Haribhadra's Upadesapada, Dharmabindu, Upadesaprakarana Sambodhaprakarana etc. (iv) The fourth sub-category is related to Jain Sadhana and Yoga. Umasvati's Prasamarati, Jinabhadra's Dyanasataka, Haribhadra's Yogavinsika, Yogasataka, Yogabindu & Yogadtistisammuccaya, Pujyapada's Samadhitantra, Sivarya's Bhagavati-aradhana and vairous other works related to Aradhana and Samadhimarana 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 Tattvarthasutra and its various commentaries also deal with this subject-matter, but some independent works are also written in this field. In Svetambara tradition Haribhadra's Savayapannti, Hemachandra's Yogasastra, various Samacaris and Yatidinakrtya were written under this subcategory, wihile as in Digambara tradition Asadhara's Anagaradharmarta and Sagaradharmamata along with various sravakacara had been written. IV Jaina narrative literature of this period is generally divided into five subcategories, viz. (i) biographies of the 63 illustrious personalities (Salakapurusas) 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 Kathakosas. Some prominent works of the narrative literature, such as, Caupannamahapurisacariyam of Silanka, Trisastisalakapurusacaritra of Hemachandra, some semi-historical Prabandhas Prabhavakacarita, Prabandha-cintamani, Akhyanakamanikosa, Prabandhakosa, etc. had been composed between c. 12th - 14th A.D.

Page #25
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. Lokavibhaga of Sarvanandi (c. 6th A.D.) and Tiloyapannatti of Yativrsabha composed in Prakrta, are two important works on Astronomy and Geography respectivelly. Some more works like Umasvati's Jambudvipasamasa and Ksetravicara (c. 3rd A.D.) and Brhatksetramasa of Jinabhadragani Ksamasramana (c. 7th A.D.) also dealt with Geography and some aspects of Jaina cosmology. Among these works. Ksetravicara is not available today. Jivasamasa and Jivavicara as well as Tandulavaicarika are the works, dealing with Jaina Biology, Pujyapada-Devanandi (c. 6th A.D.) had composed a treatise named Vaidyakasastra dealing with Ayurvedic medicines, but this work is also not available. Jyotisakarandaka is a prakirnaka which also deals with Jaina Astrology. In the field of Grammer, Jainendra Vyakarana or Aindravyakarana of Indranandi (c. 6th A.D.), Sakatayayana Vyakarana of Sakatayana (c. 9th A.D.) and Svayambhuvyakarana of Tribhuvana Svayambhu (c. 8th A.D.) are regarded as important works on grammer. Thakkaraperu's works Ratnapariksa and Dhatu-pariksa as well as Vastusara also belong to this category. It shows that Jain scholars have also written various works on secular subjects. 25

Page #26
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 syadvada. 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 Syadvada 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 Syadvada doctrine is based on the predication of affirmation and negation. Syadvada is primarily synthetic designed to harmonise the different view points arrived at by nayavada. Nayavada 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. Pravacanasara : ed. A.N. Upadhyae, 1995, Introduction.

Page #27
S.S.Yadav: Syadvada: 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 'Kathancit". 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". 27 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. Syat nasti - 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. Syadvada-manjari, Malliseh's Comm. ed. by A.B. Dhruva, Bombay 1993, pp. 142-143. 3. Same, page no. 151. 4. Tattvartha-sloka vartika by Vidhyanand, a comm. on Tattavarthadhigama sutra by Umasvati, ed by Manohar Lal Shashtri, Nirnaya Sagar Press, Bombay, V.S. 2444 page 137 and Karika - 56.

Page #28
JAIN JOURNAL: VOL-XLIII, NO.1 JULY. 2008 cally necessary to rebute such a conception of absolute existence and absolute non existence. 28 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-nasti - 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. Syan 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

Page #29
S.S. Yadav: Syadvada: The Jain theory of Perception resulting from bringing together the second and the fourth predicates in a complex expressed judgement. 29 Syad Asti nasti - 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, Ksetra, Kala and Bhava - 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 Syadvada has been subjected to severe criticism from different quarters. It is blamed that Syadvada 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 Syadvada doctrine is not inconsistent with the other views of the Jaina's. It is a logical corollary of the Anekantavada. 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

Page #30
30 JAIN JOURNAL VOL-XLIII, NO.1 JULY. 2008 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 Syadvada. 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". Syadvada presents a methodology of predications which is meant for giving a comprehensive picture of reality. Modern Science has realised that the methodology adopted by Syadvada 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 'Syadvada 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.

Page #31
S.S. Yadav: Syadvada: 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. 31 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 (anekanta). 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 Syadvada doctrine is, therefore, that for any judgement according to any and every naya there are as many alternatives as are indicated by Syadvada'4". The synoptic presentation of reality by Syadvada 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. Syadvada-manjari, p. 151. 13. Bhattacharya, K.C. The Jaina theory of Anekantavada, 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.

Page #32
32 JAIN JOURNAL: VOL-XLIII, NO.1 JULY. 2008 essence of the Jaina outlook, which helps to remove this intellectual cobwebs arising out of ekanta. The Syadvada 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 Syadvada 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 Syadvada is as much a theory of logic as a methodology of investigation.

Page #33
Communication: LIFE AND PHILOSOPHY OF LORD MAHAVIRA Sadhvisri Dr. Yogakshemprabha Bhagavan Mahavira, 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 Trishala named their child Vardhamana. 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. 33 At the age of thirty Vardhamana renounced the world. Crowded with thousands of people the prince came into the Jnatakhand 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 sadhana 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 Mahavira is non-possessiveness. Possessiveness not only causes social imbalance, but also causes violence simultaneously. According to Mahavira

Page #34
34 JAIN JOURNAL VOL-XLIII, NO.1 JULY. 2008 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. Mahavira 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 Syadvada, the doctrine of relative judgments. It can be gained by life's refinement. Delusion in belief prevents philosophy and delusion in conduct perverts behavior. Mahavira 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 Mahavira explained 'dharma' not as a religion. According to Mahavira, '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 Gita also emphasizes on the fact that dharma which does not liberate the mind from suffering is no dharma at all. In the same respect Mahavira declaers that mental happiness is the result of spirituality. On the pious occasion of Nirvana day-Deepawali, we pray to god the enlightened soul. Light our life. The divine lamp lights innumerable lamps.

Page #35
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. 35 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 Sramana, 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

Page #36
36 JAIN JOURNAL: VOL-XLIII, NO.1 JULY, 2008 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 Sutra (in English] Parts 1 to 4 Barsat ki Rat (A Rainy Night) in Hindi], Panchadarshi (in Hindi] Bangal ka Adi Dharma (Pre-historic religion of Bengal) Prasnottare 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.

Page #37
"GANGES" FOR QUALITY JUTE GOODS Manufacturers of: Canvas, Tarpaulins, Special & Ordinary Hessian including fine Carpet Backing All Sacking Twine THE GANGES MANUFACTURING COMPANY LIMITED Chatterjee International Centre 33A, Jawaharlal Nehru Road, 6th Floor, Flat No. A-1 Kolkata - 700 071 Gram: "GANGJUTMIL" Fax: +91-33-245-7591 Telex: 021-2101 GANGIN Phone : Mill: BANSBERIA DIST: HOOGLY Pin-712 502 Phone: 26346441 / 26446442 Fax: 26346287 2226-0881 2226-0883 2226-6283 2226-6953

Page #38
Registered with the Registrar of Newspapers for India (oder No. R. N. 12121/66. Monsoon - 2008 With best compliments BOTHRA SHIPPING SERVICES (RAVICHAND BOTHRA GROUP OF COMPANIES) Steamer Agents, Handing Agents, Commission Agents & Transport Contractors Regd. Office: 2, Clive Ghat Street, (N. C. Dutta Sarani), 2nd Floor, Room No. 10, Kolkata - 700 001 Phone : 2230 7162 Fax : (91) (33) 2230 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