Jain Journal 2009 07

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520275/1

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ISSN 0021-4043 A QUARTERLY ON JAINOLOGY VOL. XLIV No. 1 July 2009 Jain JOUrna jaina bhavanA JAIN BHAWAN PUBLICATION

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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 austeritces. LODHA CHARITABLE TRUST 14, Government Place East Kolkata - 700 001

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a quarterly on Jainology JAIN JOURNAL JAIN BHAWAN CALCUTTA

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JAIN JOURNAL Vol. XLIV No. 1 July 2009 Rupees One hundred fifty only 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. 500.00 Life membership : India : Rs. 5000.00 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

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Contents THE SENVARAS: A JAINA FAMILY Nadoja Prof. Hampana THE SINDAS: AN OUTLINE Nadoja Prof. Hampana JAINA CONCEPT OF JIVA AND MODERN SCIENCE Jagdish Prasad Jain THE PRAKRTA JAINA LITERATURE AND ITS PHILOSOPHICAL VALUE Anupam Jash 7 10 14 28

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JAIN JOURNAL Vol. XLIV No. 1 July 2009 THE SENVARAS : A JAINA FAMILY Nadoja Prof. Hampana The Senavaras : The Senavaras, an indigenous Kannada family and of Jaina faith, belong to one of the ancient minor royal dynasties who figure in the inscriptions as early as from sixth century. The nomenclature of Senvaras has other variants of Senavara, Senavara, Senavalla, Senamalla and Senava. For the first time they appear in an inscription of CE 690 from Koppa (No. 37), for name sake as fief of Citravahana, the Alupa king. However, by the dawn of eighth century, they were enjoying an elevated status of Mahamandalesvaras (vide Shikaripura epigraph no. 278 of CE 700). According to an inscription from Haromucali (Shimoga Dt., Shikaripura Tk), Bhuvarakke Arkesari (s.a. Arikesari), the Senavara king, was ruling Mugundanalu as a feudatory of Vinayaditya (68196), the Calukya monarch. Dosiyara (an abbreviation of Dosi Arasan) alias Dosi, son of Bhuvarakke Arkesari, succeeded his father as chief of Mugundanadu in the rign of Kokkuli, the Calukya suzerain. Muguda continued to be a leading Jaina seat in the period of Later Calukyas (Nagarajaiah, Hampa : Apropos Vikramaditya VI : 1999 : 39]. Immali Kirtivarma (744-57) was known, in the common parlance, as Kattiyara and Kokkuli, of which the former being an abbreviation of Kirtivarman, whereas the latter is a rare and peculiar nomen. The Cikkanandihalli (Haveri Dt., Byadagi Tk) charter, for instance, refers to emperor Immali Kartivarma as Kokkuli, whereas

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JAIN JOURNAL: VOL-XLIV. NO. I JULY 2009 another epigraph from Didagur (Havere Dt., Tk) and a copperplate from Vokkaleri mentions his name as Kattiyara. The above records state that Dosi alias Dosiyara or Dorapparasar was Mahamandalesvara of Banavasi - 12000 division (SII. vol. XX. No. 101. Later, in the fierce fight between the Calukyas and Rastrakutas, Dosiyara was killed in CE 760. Marakke Arasa Senavara, son of Dosiyara, and grandson of Bhurakke Arasa, threw off his allegiance from the vanquished Calukyas to the victor Rastrakutas. He accepted the suzerainty of the newly emerged empire. As a reward for his submission, Akalavarsa Kysna I (756-74) made Marakke Arasa Governor of Banavasi Province (El. vol. VI. No. 163. CE. 780). Thus the latter also earned, along with fief of Banavasinalu, the biruda Akalavarsa Prithuvi Vallabha Marakke Arasa. While discussing the Gosasa donative stone tablets of the period in the monograph, Bahubali and Badami Calukyas 2005 very brief reference was made about the Senavara dynasty. They ruled the region of Western Ghats, the modern Shimoga, Chikkamagalur, Chitradurga and Haveri Districts. The Senavaras, a vassal martial royal family of Jaina faith, hailed from their core region of Central Karnataka. Initially they were vassals of the Alupas and subsequently shouldered the yoke of the Calukyas of Vatapi. Yielding to the pressure of frequent political vicissitude, the Senavaras served the Rastrakutas and the Calukyas of Kalyana, as their faithful feudatories. One of the chiefs of Senavara family was in-charge of the Banavasi region, in 1010, during the reign of Vikramaditya V(1008-15). Afterwards, in the mid eleventh century Jivitavara, his son Jivana Vahana and his son Marasimha alias, Mara, governed as feudatories of the Calukyas. In the prolonged reign of Vikramaditya VI (1076-1125), Surya and Aditya, the Senavara princes, were privileged to serve as ministers. An inscription from Arekallu (Udupi Dt., Kundapura Tk.) mentions the name of Senavaradevi, queen consort of king Senavadi (1025 CE) who is described as

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Nadoja Prof. Hampana: The Senvaras: A Jaina Family Mahamandalesvara Patti Pombucca-pura-varesvara Padmavati - labdha-vara - Prasada. It is interesting to note that the Senavaras who held sway over parts of Sivamogga, Cikkamagalur Dts., and Kundapur Tk., during the sixth and seventh centuries were also ruling from Patti (Hattivangadi) and Pombuja in the eleventh century (PNN: Kundanadina Sasnagalu, Udupi, 2007: 6 and 149-50]. With the exit of the imperial Calukyas, the Senavara dynasty also dissappeared into political oblivion. The Senavaras of Khacaravamsa had phanidhvaja, the banner of Serpent (Nagaraja/Dharanendra), and Msgendra lancana, the Lion Crest (the emblem of Mahavira) They introduce themselves as Kulalurupura-varadhisvaras and Kudaluru Paramesvaras, 'the Lords of Kulaluru'. Further more, they are described as Mrgendra lancanas and Khacara Trinetras. The place may be the modern Harihara which had in earlier times the name of Kudalur and yet the identification needs further investigation. They declare themselves as Padmavati-carana-saroja-bhrnga, 'bee in the lotus feet of goddess Padmavati', attendant deity of Arhat Parsva, the 23rd and penultimate Tirthankara. It is said that the Senavaras were the ancestors of the Senas of Bengal.

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THE SINDAS: AN OUTLINE Nadoja Prof. Hampana The political history of the Sindas is still amorphous and the known line of succession is patchy. The Sindas of Belagutti, RenjeRu, Bagadage, Kurugodu, Partyandaka and Erambarage were its later branches. The Sindas, styled as Bhogavati Puravaradhisvaras, 'the Lords of the town Bhogavati, belonged to Nagavamsa, the race of Nagas. Curiously, the Sendrakas were also of Nagakula. The Sindas were holding administrative posts from the sixth century, as subordinates of the Calukyas, in the Kadamba - Calukya territory. An inscription from ANuru states that Sindarasa was ruling Panthipura, the modern Hanagal (Haveri Dt.), as a vassal of Kirtivarma li (745-57), the last ruler of Calukyas. A record from Kukkanur, of the epoch of Vikramaditya II (655-81) mentions the name of Sindarasa as the chief of the region. The Sindas were in-charge of Gangi Pandivuru, the modern ANur. Another inscription dt. 726 CE states that Sindarasa and Devasatti Arasa were vassals of Sripurusa, the Ganga king. Sindarasa figures in an inscription of 567-68 of Kirtivarma I. Sindarasa ruling Pandipura, requested Madhavatti Arasa, and along with Donagamunda, ELagamunda and Malleyar, donated to Jinendrabhavana eight mattar of wet land under the tank to the west of Karmagalur, in the royal scale (rajamana). The donee was Prabhacandra guravar of Paralura (mod. Hallur in Bagalkote Dt.) Cediya (Sk. Caitya). Sripala consecrated the stone inscription in the premises of Jinendra-bhavana built by his grandfather Dharma Gamunda (567-68 CE). The donee was Prabhacandra Guravar, chief superintendent of

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Nadoja Prof. Hampana :TheSindas:An Outline the Paraluru Caityalaya diocese at Adur. The ancient name of the place was Gangi Pandiyur. Sindarasa was governing Alur. The country sheriffs and village officers endowed eight mattar wet-land. Prabhacandra, chief of the Cedia (Caityalaya), is referred as Guravar, 'preceptor', the Sanskrit word with the variants of guru, gorava and gurava. Jaina ascetic is usually referred as lsi or sramana or savana, but occasionally the word gorava is also added to the name of the saint, like Monigorava, same as Monibhatara. Vidyananda, Vasudevaguru and Prabhacandra were Paraluru-ganagranis, pontifical chiefs. Vinayanandi conducted himself like Indrabhuti, the first mendicant of a Tithankara. His antevasin, 'disciple', Vasudevamuni became patriarch and behaved as "teacher of teachers', with his vast knowledge. Prabhacandra-guravar, pupil of monk Vasudeva, succeeded as primate of the Paralura Cedias. Pontiff Prabhacandra, grand disciple of Vinayanandi, had the honour of becoming rajapujita, 'worshipped by the king', evidently the then ruling king Kirtivarma I. Vinayanandi, contemporary of Polekesi I (540-66), had made Paralur Matha thrive as a spiritual seat for ascetics. Imperial soverigns, Calukyas, and their feudateries Sindas and Sendrakas helped the monastery prosper, without let. Sripala, house-holder student of Prabhacandra, and gra. dson of Dharmagamunda, toghther with the local leaders, granted 8 maitars * of wet-land below the tank to the west of Karmmagaluru, for worship and offerings in the Jinendra Bhavana. Prabhacandra was the receipient of the gift. Since the 8th century lithic record opens with an invocation to Vardhamana, it is possible that the temple constructed by Dharmagamunda was dedicated to Mahavira (Vardhamana), in which case Adur had the unique distinction of possessing the earliest Jinalaya built for Mahavira. Recently, seven more inscriptions, all of Jaina affiliation, were discovered by M.B. Neginahala, which once again confirm that Alur continued to be an influential Jaina centre till the end of 14th century,

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12 JAIN JOURNAL: VOL-XLIV, NO. 1 JULY. 2009 commencing from early sixth century. Donagamunda, El agamunda, Ballagavunda, Vikramagavunda, Kesavagavunda, Hariyamagavunda, of the genealogy of Dharmagamunda, continued to lit the lamp of Jaina faith at Adur. Similarly, pontiff Sirinandi Bhattaraka, Madhavacandradeva, Anantakirtiyati, Maunisvaradeva, Devendradeva, Kumarasena Muni formed an unbroken chain of monkhood. These repeated epigraphical evidences emphasise the existence of a Jaina monastery at Adur, which was profusely patronised by the Sindas. The genealogy and the chronology of the Sindas are rather nebulous. All the inscriptions, discovered so far, put together do not enlighten us much about the exact political history of the dynasty. Interestingly, so often, the data suggests a possibility of the Sindas and Sendrakas being two branches of a common stalk. Both of them belong to Nagavamsa and were followers of Jaina faith. The fact that Madhavatti Arasa is mentioned as a Sindarasa lends credibility to the assumption that these two feudatory families are two faces of the same coin. Therefore, the possibility of them being dynastic compeers needs consideration. Aycaraja alias Ayacaparaja, and Acaraja, his brotherin-law, devoted Jainas for whom Jinapati was daivam, belonged to the later Sinda family. Both of them figure as subordinates of Vikramaditya VI (1076-1125), emperor of the Calukyas of Kalyana. Acarasa alias Acaraja, sen of Barmedeva, ruled Kisukade, the area around KisuveLal (mod. Pattadakal), as Mahamandalesvara. Acaraja, mentioned above, was pergade, elder of Abbeyageri, modern Abbigeri in RON Taluka of Gadag Dt. Acaraja, chief Belvola-300 and Nareyangal-12 (s.a Naregal in RON Tk), renovated the Jinalayas built earlier. A charter records that the Sinda chief Nidudola ("long armed') was born to Dharanendra (s.a Phaniraja, Nagaraja 'the king cobra'). The Sindas had hooded-serpent on their banner and ruled over Sindavadinadu, olim Sinda-Visaya, the Sendrakas were Bhujagendras ('the serpent-kings') and the Senavaras had Phanidhvaja, 'serpent-flag'. The Santaras basically belonged to Maha

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Nadoja Prof. Hampana :The Sindas: An Outline Ugra-Varsa, "the greater-serpent-race'. The Satavahanas were Nagaworshippers. The Nagara-Khanda of Banavasi province was a territory of Naga cult and a motherland of Naga-tribes. The Sindas of Khini Renjola in Bidar Dt., describe themselves as born by the boon of goddess Padmavatidevi, Chief queen of serpent king Dharanendra. Both Padmavatidevi and Dharanendra figure as Sasanadevatas, attendant deities of Jina Parsvanatha, the 23rd and penultimate Tirthankara. The record states that Sinda, forerunner of the family, had married Laksmimati, daughter of Mayuravarma. Kannada was the administrative language of the Sindas. The Sindas of later branches were worshippers of Siva.

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JAINA CONCEPT OF JIVA AND MODERN SCIENCE Jagdish Prasad Jain Jiva, a living organism, is a psycho-physical conscious entity. It is said to be living because of its bio-energies (pranas), viz, the five senses, three energies of body, speech and mind, respiration, etc. but these bio-energies are, in fact, enlivened or animated by the conscious vital life force (bhava prarna), i.e. consciousness or sentiency (cetana). The subjective attributes of cognition, feeling, and volition, possessed by this conscious entity jiva or soul cannot be ascribed or said to belong to an inanimate, non-living, non-life (ajiva), inert matter (pudgala in Jaina terminology). This clearly establishes the fact that jiva and ajiva or matter are two obvious and self-evdent realities or substances which are experienced. The essential characteristic of jiva is consciousness, which is the essence of that which is life, while the nonsentient, inanimate, matter possesses the characteristic sense qualities of touch, taste, smell, sight or hearing. That "living things are very different from non-living things" is a conclusion reached in a text book on Biological Science.' There are however some general attributes or characteristics, which are shared in common by both jiva and pudgala (matter). These are; astitva (existence), vastutva (functionality), dravyatva (that which by nature flows towards its modes, i.e. something that persists in spite of the changes in its modes), prameyatva (knowability), pradesatva (extension in space) and agurulaghutva (the property of substances 1. Biological Science: An Ecological Approach, 6th edn, BSCS Green Version - BSCS. The Colorado Callege, Colorado, USA (Dubeque, lowa: Kerall Hunt Publishing Company, 1998), p.17

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Jagdish Prasad Jain: Jaina Concept of Jiva and Modern Science 15 which maintains them as they are, and prevents them from being converted into other things or substances). In recognizing that there are two realities in the world-the reality of jiva or consiousness and the reality of inanimate matter (ajiva), which lacks consciousness, the Jaina world-view is based on realistic considerations and is quite natural and logical. It helps us to avoid the shortcomings and weaknesses of one-sided views of both mentalist or idealist and materialist monisms. The former, represented in Advaita Vedanta concept of Brahman (conceived as the Absolute, one without a second, and as a cosmic principle), assigns "unreality" to the objective reality of the world consisting of individual selves and material objects. The latter, i.e. materialism, which is the "religion of our time, at least among most of the professional experts [in the West], in the fields of philosophy, psychology, cognitive science, and other disciplines that study the mind'"2 holds the view that the only reality that exists is material or physical reality and consequently either the conscious states or mental events do not exist at all or even if they are acknowledged to exist they must, in some sense be reducible or identical to physical states. Non-acknowledgement of the two co-existing, non-identical, interactive realities of consciousness and matter creates many difficult problems, e.g. "How does something as unconscious, inanimate matter gives rise to something immaterial as consciousness?" and "how does consciousness create matter'?. The Jaina world-view of two realities of jiva or consciousness and ajiva (non-living) differs from John Searle's contention that consciousness is causally supervenient on the brain processes and "totally dependent" on them and that conscious states are "highestlevel features" of physical processes and "realized in the brain as 2. J.R. Searle, Mind, cited in Jagdish Prasad Jain, "Jaina Psychology", in K. Ramakrishna Rao, et al, ed, Handbook of Indian Psychology (New Delhi: Cambridge University Press India under Foundation Books Imprint, 2008), p. 56.

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JAIN JOURNAL : VOL-XLIV. NO. I JULY 2009 features of the brain system". While Searle claims himself to be vehemently opposed to materialism and speaks of conscious state as subjective states and "ontologically irreducible," he yet adopts the untenable position akin to materialists when be asserts that the subjective states of feeling and thinking are produced or caused by brain processes, which are objective, third person biological, chemical and electrical processes, that conscious states are "causally reducible to neurobiological processes", and that they are realized in the brain and have "absolutely no life of their own, independent of the neurobiology [i.e. brain states)". Nevertheless, Searle is candid enough to acknowledge that his arguments against dualism (of conscious states and brain states] "still leaves dualism as a logical possibility"} According to Jainism, the nature of jiva or the principle of life is cetana (sentiency or consciousness) Kundakunda, Pancastikaya prabhsta, 16), which is not reducible to matter. Its existence is proved by self-intuition for self-consciousness] (svasamvedana). We feel pleasure and pain, joy and sorrow, which presuppose a conscious substance as their substratum. By svasamvedana we mean the experiencing of the self in every bit of our conscious activities. So, where there is a conscious activity like cognition, affection, and conation (volition), the attendant consciousness of the self or soul must also be there. The object about which one has doubt may be non-existent, but the existence of the doubter cannot be denied. Max Muller puts it as "There is in man something that can be called atman or self. It requires no proof, but if a proof were wanted it would be found in the fact that no one can say I am not (I being the disguised atman)." Moreover, "cognitions and emotions cannot inhere in 3. 4. 5. Searle, cited in Jagdish Prasad Jain, n. 2, pp. 59-60. Vidyanand, cited in ibid., p.60 S.C. Jain, Introducing Jainism (Delhi: B.R. Publishing Corporation, 2006), p. 53 Cited in ibid, p. 54 6.

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Jagdish Prasad Jain:Jaina Conceptof liva and Modern Science nothing, nor can volition be the function of a pure non-entity. Hence, they must be the states of a something which exists, consequently of a substance." Jiva is the central concept of Jainism. All philosophical systems are mere abstractions if they do not have relevance to life. Jiva is at the centre of all issues, be it personal health or well-being, social intercourse, religion, philosophy, morality and spirituality. Since there is also a great deal of interaction between the mental and physical realms, it is necessary to explore how life is viewed in science. For any definition of the concept of life or what we mean by "life", it is necessary to enumerate a number of constituent characteristics, none of which, taken by itself, constitutes life, but which, taken all together, in their summation and interaction, do indeed represent the essence of life. These characteristics or processes of life, which are described as chemical and physical processes, are said to be metabolism or consumption of energy, organization of cells into units of structure, function and reproduction in organisms, growth or development, evolution and adaptation to their environments, response to stimuli, and reproduction. For some of these characteristics of life or features of living organism, an analogy can be found in inorganic matter, but altogether can only be found in the living protoplasm, o called psychoplasm by Bausfield." For instance, self-organized aggregates of polymers are similar to modern cells in some ways, but they cannot be called "living" because they cannot reproduce. " Biology, the science of life, therefore, comes to the conclusion: All organisms contain very similar kinds of chemicals and the 7. C.R. Jain, Spiritual Life of the Householder, Introduction, p. 4 8. Konrad Lorenz, "Citings: On the Virtue of Scientific Humility, "Economic Times, 10 June 2008. 9. Karen Arms, et al, ed., Biology: A Journey into Life (New Yourk: Saunders College Publisher, 3rd edn, 1994). p. 12 10. Lorenz, n. 8 11. Cited in S.C. Jain, n.5, p. 53 12. Karen Arms, n. 9, p. 348.

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18 JAIN JOURNAL VOL-XLIV, NO. 1 JULY. 2009 proportion of these chemical elements in living things are very different from those in the non-living environment. A living organism's chemical composition, structure, and function are all more complex and more highly organized than those of non-living things... Although we intuitively think that we can tell if something is alive or not, it is often difficult to do so. It is important to emphasize that all of these characteristics taken together define life. 13 And Conrad Lorenz, writing "On the Virtue of Scientific Humility", observes: "It is wrong, however, to assert that life processes are essentially chemical and physical processes. This assertion though often made contains unnoticed a false value judgement." 9914 An adult human typically has more than fifty trillion (i.e. 50000 billion) cells and about 50 million get replaced every second as part of its wear and tear. Each cell, which is considered as the basic unit of life, came from division of a previously existing cell, but where did the first cell come from?,15 the science has no answer to that. Obviously something (i.e. life) cannot come from nothing or non-life. Science has so far not succeeded in creating even a single cell, in producing even a single drop of blood, or producing synthetic hormones like insulin from purely chemical sources which can replace the natural hormone or make good its deficiency in diabetics. Despite having complete knowledge of the molecular structure of insulin or blood, when need arises for either of them, science has to have access to organic sources-human or animal-for the supply. 16 Just as different organs function as parts of a corporate body in co-ordination with their counterparts and yet retain their identity by performing specialized function as independent units, the constituent 13. Ibid., p. 12 14. Lorenz, n.8. 15. Karen Arms, n.9, p. 341. 16. Amrendravijayji, Munishri, Science Discovers Eternal Wisdom, ..... Lodaya (Gandhidham : Jain Sahitya Academy), 1993), p. 14. by J.D.

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Jagdish Prasad Jain: Jaina Concept of Jiva and Modern Science 19 cells of an organ too, though working collectively in consonance with their fellow members belonging to that particular organ, retain their individuality of existence and function. In other words, every cell represents a unit of life by itself. If we accept this concept of federal existence and function at cellular and organic level, the question arises as to which central agency presides over these independently functioning units (organs of the body and their constituent cells) and conducts their affairs not only as self-sufficient units unto themselves but in a concerted manner like an orchestra in perfect harmony? And why, at the time of death, when the mega unit of body ceases its vital functions, do these independent organs and cells lose their vitality in one stroke? With sudden heart failure (as in the case of coronary attack) when an otherwise healthy man dies, why do his eyes stop seeing things at the same time? The eye as an organ of sight is still good enough to transmit light and can be successfully used as transplant material for cornea-grafting to function well in another living body. As a peripheral organ, the eye remains the same in both instances, then why this difference? In the dead body the eye does not see, or in other words, when the agency that perceived the sensation of vision is not more, the eye fails to see: where this perceptive, conscious agency - soul - is present, the same eye can take the whole scenario unfolded before it with full details of contour and splendor of colour. Does it not prove that the one who perceives through the eye is other than the sense organ itself? And that the eye itself is only an instrument for the real observer' ?17 Similarly, let us presume that a man dies in an accident and his heart is removed for transplantation in a needy patient. Now, when he was declared dead, was his heart functioning or not? If it was functioning, what were the criteria to declare the man dead? If indeed, 17. Ibid, pp.20-21.

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20 JAIN JOURNAL VOL-XLIV, NO. 1 JULY 2009 it had ceased to function at the time of 'death', how does it regain 'life' to start functioning normally in the recipients body after transplantation ?18 The impression given by a physicist is that there is elusive line of demarcation between life and death. That was probably the reson that my grand-daughter Aditi, studying Biology in the High School in USA, when asked by me a few years back, "Am I living, or dead?" instantly replied 'Neither". Her reply seemed quite odd to me at that time but, now I feel that her observation is indicative of deep insight. It draws attention to the fact of I, which is the substratum of both living and dead. "I am alive" or "I am dead", both presuppose an "I" just the same way as "I think therefore I am." (Descartes famous dictum, cogito ergo sum). 'I', i.e. consciousness, is the existent reality and the essence of life; it is also the differentia between life and death. Since there can be no destruction of things that do exist, nor can there be creation of things out of nothing, the coming into existence or ceasing to exist is said to take place in the modes of things (Panchastiya prabhrta, 15). For example, the atoms of gold that constitute the substance gold are subject to neither creation nor destruction. But there may be appearance and disappearance in the different forms and modifications of gold: the original form may be lost: and a new form may be assumed. One ornament may be destroyed and another created. What is true of inorganic things is also true of other things or substances such as jiva. Jiva as such is neither created nor can be destroyed. Its essence viz. consciousness is eternal but it may lose its original state of existence and come into a new state of life. Life then is continuity of existence through births and deaths. Thus substance as such is permanent, though its forms and modes are perpetually changing. 19 Consciousness or sentient energy animates a 18. Ibid., p.22. 19. A. Chakravarti, Samayasara of Sri Kundakunda (Delhi: Bhartiya Jnanapitha, 1944), Commentary on Verse 6, pp. 11-12.

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Jagdish Prasad Jain :Jaina Concept of Jiva and Modern Science particular organism and infuses life into the body, the senses and all the other bio-energies. Just as electric gadgets or machines do not function in the absence of energy, so also all the bio-energies remain inactive and lifeless without consciousness.20 It is quite significant to note here that the French word for the body, le corps, is imbued with so much more meaning and connotation than its Anglo-Saxon equivalent. In French and Mediterranean cultures, le corps is endowed with the capacity to feel, think, meditate, dream, and finally, decide. It inhabits the deliciously paradoxical energies of the senses and the mind. 21 It is quite obvious that life does not emerge from chemical interactions taking place within the body, nor is it sustained by circulation of blood or heart-beat. On the contrary, the circulation, heartbeat, metabolic processes and the very existence of the body itself depends on the fact that 'mind' or 'spirit' is present in it.22 Speaking at a bioethics seminar at Georgetown (USA), Robert Veatch, a Georgetwon University Professor, who has lectured about death and dying for over three decades, again raised the question whether a person is dead or alive is a science question or a philosophical and religious issue. In that connection, he cited three definitions of death: (i) the traditional view that death occurs when the heart and lungs stop; (2) since the 1970s, Western countries have defined it as the irreversible loss of the entire brain's functions. But the brain stem can keep basic functions going - such as breathing - even in a permanent vegetative or comatose state; and, (3) the definition which he himself has been advocating since 1973, that death comes when "consciousness is permanently lost". He observed: "If you've got the substratum in your brain for consciousness, you're alive. If that's gone, you're dead". 23 20. See Jagdish Prasad Jain, n.2, p.56. 21. Vijay Singh, "The Ultimate Ladies' Man," Times of India, 14 June 2008. 22. Amrendravijayji, n. 16, p. 22 23. See "How About Defining your Death," Economic Times (New Delhi), 19 July 2007.

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22 JAIN JOURNAL VOL-XLIV. NO. 1 JULY, 2009 Dr. Raynor Johnson, the well-known physicist at Queens College, Melbourne University, admitting the failure on the part of science to comprehend the nature of the principle of life writes: "Life I shall regard as a state of organic association of mind and matter: dissolve this association and the organism loses the characteristics of life and is no more than a complex aggregate of chemical substances."24 In the West, no distinction is made between consciousness and mind, with the result that the words "mental", "psychic", and "conscious" have become synonyms in English language and Western tradition and are used interchangeably without any thought of distinction between them. Thus Damasio's so-called "conscious self or "core consciousness" is merely "the critical biological function" or "organism's private mind" which together with its external behaviour is said to be "closely correlated with the functions.... of the brain".25 Damasio's private mind is "private" only in the sense that it represents "entirely first-person phenomenon" or "process", and not because it has a mind of its own, i.e. one which can transcend, veto or act independently of the mental images, brain states, or subconscious motivations. Hence, Damasio, etc. speak of "a brain. and its self, to use Libet's phrase, 26 (instead of the self and Its Brain, the title of the book by Karl Popper and John C. Eccles, who boldly assert that they "are dualists... and interactionists".27 Damasio's "conscious self", "core consciousness", "core self, or "private mind" and Gerald Edelman's "biological individuality" are not quite the same as Jaina concept of Jiva, a conscious entity. The mental activities, that have their substrate in brain states, are "unconsciously planned and executed" and are primarily the result of 24. Amrendravijayji, n. 16, pp. 21-22. 25. A.R. Damasio, The Feeling of What Happiness, cited in Jagdish Prasad Jain, n. 2, p. 55. 26. B. Libet, Mind Time, cited in ibid., p.62. 27. K.R. Popper and J.C. Eccles, The Self and Its Brain, cited in ibid, p. 62

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Jagdish Prasad Jain: Jaina Concept of Jiva and Modern Science 23: neurophysiological processing of data in the brain, including past memory, by the so-called "interpreter", the special device (cortex) in our left brain, and hence are naturally full of "telling errors of perception, memory and judgement".28 These are obviously lacking in coherence, balanced and detached view, discriminative insight and unity of conscious experience, which are the prerogatives of conscious entity. According to Jainism, mind does not have an independent existence. The Jaina concept of mind, with a division into physical mind and psychic mind and having dual aspects of a vehicle or an instrument of conscious entity as also of unconscious brain possesses, is discussed in the present author's chapter "Jaina Psychology" in Handbook Indian Psychology.29 "The difference of opinion about the function of the life-principle as consciousness among various systems of philosophy is not so keen as their difference about the concept of the functionary behind... the conscious function or behavior of the living beings." For instance, David Hume held that we are able to perceive only the functions of the self and matter, and do not perceive the substrata independently of their functions. The Jaina, being a realist, must locate and propound a real basis as the cause of these conscious functions. For him the functions cannot fly in empty air without a causal agency behind. This basic reality behind conscious functions has been named as atman or jiva in Jainism.30 Before we proceed to discuss the Jaina concept of atman or jiva, it is necessary to describe how these terms are translated in the English language. It may also be pointed out that there is no uniformity 28. M.S. Gazzaniga, The Mind's Past, cited in ibid., p. 68. 29. See n. 2. 30. S.C. Jain, n. 5, pp. 51-52.

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24 JAIN JOURNAL: VOL-XLIV, NO. 1 JULY 2009 about their meanings or nature in various systems of philosophy, both Indian and Western. In dictionaries, jiva is translated as living, life, existing, vital breath, the principle of life and personal or individual soul, while atma is translated as the soul, the principle of life, individual soul, self, abstract individual,' In another dictionary, atma is also translated as the ultimate being as well as the body.32 Since cetana (sentiency or consciousness) and upayoga (conscious attentiveness) are said to be the nature of the principle of life (jiva), the essence or the essntial characteristic of jiva (living body) and atma (soul, the inner nature or spiritual reality of jiva, i.e. consciousness) are used interchangeably) and atma Accordingly, the principle of life (jivatma) or consciousness-as such (parinamika bhava) (Tattvartha Sutra, 2.1 and 2.7) is described in Jainism with reference to both aspects: the bio-energies aspect (prana-sapeksa of five senses, mind, body and speech, respiration and life duration as well as life's inner spiritual conscious aspect (cetana sapeksa). Kundakunda appears to make a subtle distinction between jiva and atma when he observes that jiva is jiva-ruvan (in Prakrit) or jivarupam (in Sanskrit), which is somewhat indicative of living, bioenergies aspects of life, animated by consciousness, while appa or ada (atma or soul), is said to be of the knowing nature of consciousnessas-such (janao du bhavo or janago du bhavo in Prakrit or jnayaka bhava in Sanskrit).33 Thus, jiva or self in Jainism is an individual embodied soul, which lives because of its bio-energies, while atma (soul) stands for the principle of "individual consciousness", as distinguished from the Vedantic concept of "universal soul", which is absent in Jaina thinking. Moreover, in Jainism, jiva or soul substance 31. Monier-Williams, A Sanskrit English Dictionary (Delhi: Motilal Banarsidas, 1999), pp. 422 and 135. 32. R.S. McGregor, The Oxford Hindi-English Dictionary (Delhi: Oxford University Press, 1999), p. 84. 33. Kundakunda, Samayasara, Verses 343-344.

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Jagdish Prasad Jain : Jaina Concept of Jiva and Modern Science 25 (consciousness) is a dynamic reality, i.e. an eternal entity something enduring (dhrauvya) or persisting in the midst of its changes (utpada) (Tattvartha Sutra, 5.30) and an indivisible unity of its attributes (guna) of congnition, feeling and action (the three aspects of consciousness) and its modes or modifications (paryaya) (Tattvartha Sutra, 5.38 into various mental states. Unlike Advaita Vedanta, it is not unchanging or pure, as it exists in an impure condition since beginningless time, though having the potentiality to become pure. In Advaita Vedanta, the words jiva and atma have quite different meanings or connotations. In fact, they stand poles apart. For instance, atma is translated as Self (with capital 's'), which is described as Brahman (universal or cosmic consciousness), one without a second, non-dual (ekah), eternal entity, having characteristic features of "unchanging" and "pure". Jiva, on the other hand, is equated with person and is conceptualized as an individual or ego-self, having the sense of self or individuality, which manifests in the experience as the "I" and the "me", with its most distinctive features of pride, conceit and even arrogance (abhimana, garva).34 Individuals or persons, who speak of their "self" in terms of three aspects or fundamental capacities: cognition, feeling and action, are viewed as manifestations of the ego and the aspect of the mind, which is physical and quite distinct from consciousness. Moreover, individuality experienced by the selves is said to be a consequence of maya ("grand illusion"), that creates the appearance of a manifold world within a singular reality."35 But as J. Krishnamurti remarks: "The idea of an all encompassing self, such as the Vedantic Atman, is just another thought construction, and another manifestation of illusion."36 34. See Handbook of Indian Psychology, n. 2, pp. 252, 266, 610 and 263. 35. Ibid., p. 256. 36. Cited in Jagdish Prasad Jain, ed., The Enlightened Vision of the Self: Svarupa Sambodhana of Akalanka, translated by D.K. Goyal (New Delhi: Radiant Publishers, 2005), p. 44

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26 JAIN JOURNAL : VOL-XLIV. NO. I JULY 2009 The Buddhists do not believe in the existence of an eternal soul and their concern is with the psychological self, i.e. mind. Like David Hume, they interpret consciousness as consisting of only discrete impressions, ideas or experiences which do not have any abiding agency of the self as substratum. Any feeling of self-identity on the basis of such explanations becomes "fictitious" as Hume was frank enough to admit.37 In Buddhist tradition a person is conceived in dependence upon "the (five) aggregates (skandhas) of his body (rupa) and mind", which includes feeling (vedana), discrimination (samjna), impressions or volitional forces (samskara) and consciousness (vijnana). 38 The Jaina atman (self) is a permanent individuality and will have to be distinguished from the Buddhist aggregates which rise and disappear, one set giving rise to a corresponding set. McDougall rightly points out: On really impartial and unprejudiced consideration of the problems, it does appear that no aggregation of elements or bits of conscious stuff, or of conscious processes, call them sensations or ideas or what you will, can produce self-conscious ego, a self directing being aware of itself and its continuing identity over against other similar selves and the physical world. 39 The Buddhists and Hume's analysis of consciousness are confined to the poise of intentional consciousness or conditioned self. All the above description of jiva, person or self are inappropriate as jiva or consciousness in itself is neither intentional consciousness, conditional self or ego-self. When it entertains intention(s), it may be said to have intentional consciousness; when it is conditioned or affected by neurophysiological processes (physical or pudgala 37. See ibid., pp. 44-45 38. See Handbook of Indian Psychology, n. 2, p. 135 39. Cited in S.C. Jain, n. 5, p. 54 .

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Jagdish Prasad Jain : Jaina Concept of Jiva and Modern Science karman) or by environment it is called conditioned self; and when it is imbued with pride, conceit or a sense of "I", "me" and "mine" in body (no-karma) or other substances and as possessing this or other object (s)"#40 it may be described as ego-self. And when the self (jiva) is free from all the limitations of physical karman and is devoid of all the impurities or blemishes of attachment, aversion and passions (anger, greed, etc.), it becomes pure self(shuddha atman), and attains the state of supreme soul (paramatma) or liberated self. 40. Kundakunda, Samaysara, Verses 19-22, and Kundakunda, Pravachanasara, Verse 183.

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THE PRAKRTA JAINA LITERATURE AND ITS PHILOSOPHICAL VALUE Anupam Jash . What is Prakrita : The Sanskrit word Prakrta is derived from pra-kyti(= Nature) and so Prakyta = Natural Language. It is the name for a group of Middle Indo-Aryan languages, derived from Classial Sanskrit and other Old Indic dialects'. The word itself has a flexible definition, being defined sometimes as "original, natural, artless, normal, ordinary, usual", or "vernacular", in contrast to the literary and religious orthodoxy of samskyta. Alternatively, Praksta can be taken to mean "derived from an original." i.e., derived from Sansksta. But there are scholars who believe that Prakrta is older than Samskyta, and it is on the base of Praksta (original) that the Samskrta (refined) language was made?. The term Prakrta (which includes pali) is used for the popular dialects of India which were spoken until the 4th - 8th centuries, but some scholars use the term Praksta throughout the Middle IndoAryan period. Middle Indo-Aryan languages gradually transformed into Apabhramsas which were used until about the 15th century. Apabhramsas evolved into modern languages which are equally today spoken by millions of people. The present regional languages of India originated from the various Praksta languages.3 1. 2. Daniels, Peter T., The World's Writing Systems. Oxford University Press: London, 1996. p. 377. Woolner, Alfred C. Introduction to Prakrit. Delhi : Motilal Banarsidass: Delhi, 1999, p. 3. Dalal, Roshen. The Penguin Dictionary of Religion in India, Penguin Books : Delhi, 2006, p. 369.

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AnupamJash: The Prakrta Jaina Literature and itsphilosophical value Prakrta Vs Samskrta: Prakyta, which means 'natural' or 'common', primarily indicates the uncultivated popular dialects which existed side by side with Samskrta., the accurately made', 'polished' and 'refined' speech. The Prakrta then, are the dialects of the unlettered masses, which they used for secular communication in their day-to-day life. while Samskrta is the language of the intellectual aristocrat, the priest, pundit, or prince, who used it for religious and learned purposes.^ The Indo-Aryan Language and Prakrta : Linguists have divided Indo-Aryan Language under three stages from the point of view of their historical development. These are Old Indo-Aryan, Middle Indo Aryan and New Indo-Aryan. Each of these three stages of Indo-Aryan Language shows several sub-stages. Prof. Suniti Kumar Chatterji in his Origin and Development of the Bengali Language presents his chronological approach to Indo-Aryan language, which we may describe with the following chart: Old Indo-Aryan Ist Middle Indo-Aryan Transitional Middle Indo-Aryan 4. 29 2nd Middle Indo-Aryan 3rd Middle Indo-Aryan New Indo-Aryan 1500 BC--600 BC 600 BC--200 BC 200 BC--200 AD 200 AD--600 AD 600 AD--1000 AD 1000 AD onwards This chronology of Indo-Aryan languages by Prof. Chatterji has been widely accepted. Old Indo-Aryan contains Vedic chandas and classical Samskrta. Middle Indo-Aryan contains Pali, Prakrta and Apabhramsa; in a loose sense all Middle Indo-Aryan are called Upadhyaye, A.N. 'Prakrt language and Literature', in 'The Cultural heritage of India', (vol. 1), ed. Suniti Kumar Chatterji. The Ramakrishna Mission Institute of Culture: Calcutta, 2001. p. 164. - 5. Misra, S.S. Date of Second Middle Indo-Aryan: A Fresh Chronological Estimate, in Jain Vidya and Prakrit', (ed. By Jain, G.C.), Sampurnananda Sanskrit Unversity: Varanasi, 1987, p. 221-23.

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30 JAIN JOURNAL: VOL-XLIV, NO. 1 JULY. 2009 Prakrta and New Indo-Aryan consists of old Hindi, Gujrati, Bengali, etc. However, an approximate and compact chronological sketch, with no watertight compartments whatsoever, of all literary languages of India can be drawn in the following table: 1. Vedic and Classical Samskrt: 1500 BC onwards. 2. Prakrta, Pali, Ardhamagadhi, Sauraseni etc. 600BC-1000AD 3. New Indo Aryan: Hindi, Marathi, Gujarti etc. 1000AD onwards Almost all classical Indian languages like Pali, Prakrta and Samskrta belong to the Indo-Aryan language. Among these Samskrta is the most celebrated classical language of India. Samskrta was not only spoken as official language among scholars but also was the language of creative writings from the very beginning of the Indian literature. Prakrta is such a language, which has the largest flexibility among all Indo-Aryan languages in terms of direct, denotative and suggestive meanings. Hence, Samskrta was the refined and cultivated language the medium of speech of the elite, though mainly they are used for literary purpose in those days. Prakrta can be interpreted as the natural language of the masses. We get Prakrta Language developed with many names, viz, Magadhi, Ardhamagadhi, Paisaci, Pali, Sauraseni, Maharastri and Apabhramsa?. Various studies of Prakrta language indicate it as one of the oldest and most popular laymen's language of ancient India during early pre-Christian centuries. Mahavira and Buddha popularized it through their sermons and consequently it became a literary language. The major subject matter of this work is related with Prakrta canonical literature spread over many centuries. 8 6. Khadbadi, B.K. Studies in Jainology, Prakrit Literature and Language, Prakrit Bharati Academy: Jaipur, 1997, p. 298. 7. Sharma, Dinanath. Problems in Learning Prakrit language, in Contribution of Jainas to Sanskrit and Prakrit literature, ed. By J.B. Shah, SCE Research Center: Ahmedabed, 2008, p. 133-135.

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Anupam Jash:The Prakrta Jaina Literature and its philosophical value Development of Praksta language : The development of Praksta language has been classified in three stages: 1. First stage (600BC-100AD): Inscriptional and Canonical Prakrta language, 2. Second stage (100AD-600AD): Normal Praksta language, 3. Third stage (600AD-1000AD): Modern Prakrta language? The first stage of literary Prakyta is the most important for the studies of Jaina Canons. A large number of inscrption are also found throughout the country in this time. Asokan inscription (300BC), the Hathigumpha inscription of Kalingaraja Kharvela (150BC) is very important documents of this stage. The second stage developed by the writings of Asvaghosa (100AD), Vararuci (300AD), Pravarasena and Vakataka (400-450AD). The third stage of Prakyta language upto about 1000AD, but references are available that a veriety of Prakst literature has been written upto the eighteenth centurylo. Thus by the continuous development, Praksta became literary languages, generally patronized by kings identified with the Ksatriya caste, but were regarded as illegitimate by the Brahmin orthodoxy. The earliest extant usage of Prakita is the corpus of inscriptions of Asoka, emperor of India. The various Praksta languages are associated with different patron dynasties, with different religions (mainly Jainism) and different literary traditions, as well as different regions of the Indian subcontinent. The volumnious literature, religious royal and public patronage give this language a national importance. Moreover, the language was gramatised like Samsklta in this period which led to its standard form and therefore contracted literary nature beyond general public 8. Jain, N.L. Op. Cit., p.10. 9. Jain, N.L. Op. cit, p. 25. 10. Jain, N.L.Op. cit, p. 25.

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32 JAIN JOURNAL : VOL-XLIV.NO. I JULY, 2009 Different dialects of Praksta: When Lord Mahavira and Lord Buddha preached in this language to the common people, this language was wide-spread. Thenceforth, we get Praksta developed with many names, since it was current among common people across the country. Consequently different Praksta came into being with the different names. The Praksta grammarians give a sketchy description of various Prakrta dialects. These are : (i) Magadhi (ii) Ardhamagadhi (iii) Maharastri, (iv) Sauraseni (v) Apabhramsa (vi) Paisaci (vii) Culika Paisaci and (viii) Pali12 Prakrta as Ardhamagadhi : The native language of Magadha country or Bihar or eastern India of today has been called Magadhan Prakrta. Lord Mahavira belonged to Magadha (Bihar) and Lord Rsabhadeva belonged to Kosala (U.P.) Both of them are the first and the last Tirthankaras of Jaina religion. They delivered their sermons in a language canonically described as Ardhamagadhi, or half-magadhi. Ardhamagadhi language is the mixture of Magadhi and many native languages. It is the coordinate form of Magadhi and Sauraseni or Maharastri. Ardhamagadhi has also been influenced by Samsket, neighboring native language including Munda and Dravida ones 13. The Jaina Agama and Praksta Literature : The last Jaina Tirthankara Lord Mahavira belonged to Magadha (Now, Bihar). When he got enlightenment, he preferred to deliver his preach or sermons in the language spoken among the common people, and he chooses the Ardhamagadhi language. And from then the Ardhamagadhi Praksta language came into light. This was an important event in the cultural'history of India, because a spoken dialect got for 11. Jain, N.L. Op. cit, p. - 25. 12. Sharma, Dinanath. Op. Cit., p. - 133. 13. Jain, N.L. Op. Cit, p. - 22-23.

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Anupam Jash :The Praksta Jaina Literature and its philosophical value the first time the status of being the medium of religious and ethical preaching and teachings and hence, had the change of being cultivated and the outcome was the appearance of the great Ardhamagadhi Canons (of Svetambaras) and the pro-Canons (of Digambaras) in later days 14. The Jain literature includes both religious texts and books on generally secular topics such as sciences, history, and grammar. PrakritArdhamagadhi literature includes the Agamas, Agama-tulya texts, and Siddhanta texts. Composition in Prakstas ceased around 10th cent AD. For students of Jainism the Jaina Praksta literature is a rich source of certain unique material". A huge mass of Jaina literature in Praksta has grown around the Ardhamagadhi Canon taking the forms of Agamas, Niryuktis, Bhasyas, and Curnis from which arose later vast and varied types of narrative literature : biographies of religious celebreties, legendary tales of diadactic motives, illustrative fables, parables, popular romances, fairy tales, Kathanakas, Kathakosas etc. * The Jaina Canons : The Jaina Canonical works constitute an important section of Praksta literature. The preaching of Lord Mahavira and his disciples have come down to us in the Jaina Agamas, the Canon, in Ardhamagadhi. The Agama contains the following sections: (1) twelve Angas, (2) twelve Upangas, (3) ten Prakirnas, (4) six cheda Sutras, (5) two Culika-Sutras, and (6) four Mula sutras. (The twelve angas, according to Digambaras, are completely lost. But the Svetambaras believed that only the twelfth anga Dittivada or Dtstivada, is lost). 1. Acaranga Sutra (Ayarang). 2. Sutrakstanga Sutra (Suyagadang). 14. Khadabadi, B.K. Op. cit, p. - 297. 15. Dixit, K.K. On studying the Prakrit Literature, in 'Prakrit Studies', L.D. Institute : Ahmedabad, 1978. p. - 38.

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JAIN JOURNAL: VOL-XLIV.NO. 1 JULY 2009 3. Sthananga Sutra (Thanang). 4. Samavayanga Sutra (Thanang). 5. Vyakhya Prajnapti or Bhagavati Sutra (Viyah Pannati) 6. Jnata Dharma Kathanga Sutra (Nayadhammakahao). 7. Upasaka Dasanga Sutra (Uvasagdasao). 8. Antahkyddasanga Sutra (Anatagaddasao). 9. Anuttaroupapatika Dashanga Sutra (Anuttarov Vaiya Dasao). 10. Prasna Vyakrana Sutra (Panha Vagarnai). 11. Vipaka Sutra (Vivagsuyam)". 12. Distivada Sutra (Dittivada): It was classified in five parts; (1) Parikarma (2) Sutra (3) Purvagata (4) Pratham-anuyoga and (5) Chulika. The third part, purvagata contained 14 Purvas. They contain the Jaina religion's endless treasure of knowledge on every subject. Anga-Bahya-Agamas: In addition to the twelve Anga, there are other canonical literature (Anga-bahya) which are consisted of Upanga-sutras, Chedsutras, Mula-sutras, Chulika-sutras and Prakirna-sutras. Upanga-sutras: The scriptures, which provide further explanation of AngaAgams, are called Upang-Agams. The upanga sutras are : 1. Aupapatika Sutra (Ovavaiya). 2. Rajaprasniya Sutra (Raya Pasen lija). 3. Jivabhigama Sutra. 4. Prajnapana Sutra (Pannavana). 5. Suryaprajnapti Sutra (Surya Pannati). 6. Candraprajnapti Sutra. 7. Jambudveepaprajnapti Sutra. 8. Nirayarvali Sutra. 16. Baneree, Satya Ranjan. Introducing Jainism, Jain Bhawan : Calcutta, 2002, p. - 18. 17. Nahar, P.C. and Ghose, K.C. An Encyclopaedia of Jainism, Sri Sai Satguru Publication: Delhi, 1996, p. - xxxii.

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Anupam Jash: The Prakrta Jaina Literature and its philosophical value 9. Kalpavatansika Sutra (Kappavadamsiao). 10. Pushpika Sutra (Puspiao). 11. Pushpa Chulika Sutra. 12. Vrshnidasha Sutra (Vanhidasao). 18 Cheda Sutras : The subject matter described in the Cheda-sutras is the rule of conduct, punishment, and repentance for ascetics. The Cheda Sutras are: 35 1. Nisitha Sutra (Nisiha), 2. Brhat Kalpa Sutra, 3. Vyavahardasakalpa Sutra, 4. Dasha Sruta Skandha Sutra (Acardasha, 5. Panch Kalpa Sutra, 6. Mahanisitha Sutra. 19 Mula-Sutras: The scriptures, which are essential for monks and nuns to study in the early stages of their ascetic life, are called Mula-sutras. 1. Avasyaka Sutra, 2. Dasa Vaikalika Sutra, 3. Uttaradhyayana Sutra, 4. Ogha Niryukti Pinda Niryukti Sutra.20 Culika-Sutras : The scriptures, which enhance or decorate the meaning of AngaAgamas are known as Culika-sutras. These are: 1. Nandi Sutra. 2. Anuyogadvara Sutra. Prakirna-Sutras: Those scriptures describe independent or miscellaneous subjects of the Jaina religion are Prakirna-sutras. These are: 1. Catuh Sarana, 2. Atur Pratyakhyana (Ayur-Pachakhana), 18. ibid., p. xxxiv. 19. ibid., p. - XXXV. 20. ibid., p. - XXXV.

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36 JAIN JOURNAL VOL-XLIV. NO. 1 JULY 2009 3. Bhakti Parijna (Bhatta-parinna), 4. Sanstaraka (Santhara), 5. Tandulavaitalika, 6. Chandra-Vedhyaka, 7. Devendra-Stava, (8) Ganita Vidya, 9. Mahapratyakhyana, 10. Virastava. Commentaries on the Agamas : Several commentaries on the Agamas have been written in Prakrt. Those are known as Niryukti, Bhasya, and Curni. Niryuktis and Bhasyas are composed in verses while Curnis are in prose. Digambar Literature: The Digambara sect believes that the Agama-sutras vere gradually lost starting from one hundred fifty years after Lord Mahavira's nirvana. Hence, they do not recognize the existing Agamasutras as their authentic scriptures. In the absence of authentic scriptures, Digambaras follow two main texts, three commentaries on main texts, and four Anuyogas consisting of more than 20 texts as the basis for their religious philosophy and practices. These scriptures were written by great Acaryas from 100 AD to 1000 AD. They have used the original Agama Sutras as the basis for their work. Satkhand-Agama: The Satkhand-Agama is also known as Maha-kammapayadipahuda. The Acaryas; Puspadanta and Bhutabali around 160 AD wrote it around 780 AD. Kasay-Pahuda or Kasay-Prabhrt: Acarya Gunadhara wrote the Kasaya-pahud. Four Anuyogas: 1. Pratham-anuyoga (Dharma-katha-anuyoga)-(Religious Stories) This sanuyoga consists- Padma-puran, Harivamsa-puran, Adipuran, and Uttar-puran. 2. Charana-Anuyoga - (Conduct)

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Anupam Jash: ThePrakrta Jaina Literature and itsphilosophical value 37 This anuyoga consists- Mulacar, Trivarnacar, and Ratnakaranda-shravak-acar. 3. Karan-Anuyoga (Ganit-anuyog) - (Mathematics) This anuyoga consists - Surya - prajnapti, Candra-prajnapti, Jaya-dhavala-tika, and Gommat-sara. 4. Dravy-Anuyoga - (Philosophy) This anuyoga consists of the following texts, written by Acarya Kundakunda, which contain philosophical doctrine, theories, metaphysics, Tattvajnana, and like literature. The texts are: Niyamasara, Pancastikaya, Pravacanasara, and Samaya-sara11 Historio-Cultural Contribution of non-Agamic Prakrta literature: A good deal of Prakrta literature has grown beside the noncanonical literature. These may be divided in several classes: 1. Lyrical Anthologies: A collection of some 700 gathas, the Gatha Sattasati, attributed to Hala is a good Prakrta lyrical anthology. The themes of the Sattasati are drawn from rural life. The village folk, the fables of love, sentiment of erotic are narrated in touching manner. Another Prakrta lyrical anthology is the Vajjalagga of Jayavallabha. The subjects of the verses are grouped into three human ends- dharma, artha and kama22. 2. Narrative literature: The narrative literature of the Jainas in Prakrta is vast and rich. This literature served the purpose of folk literature also. We find the origin of the folk literature in Vasudevahindi for the first time23. Some other of the narrative literature are: Trisasti-Salaka-Purusa-Caritra, 21. Jaini, P.S. The Jaina Path of Purification, Motilal Banarasidass: Delhi, 2001, p. - 78-81. 22. Upadhyaye, A.N. Op. Cit. p.-172-3.

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JAIN JOURNAL : VOL-XLIV, NO. 1 JULY 2009 by Hemacandra, is the biographies of sixty-three great men who are the celebreties of Jainism. Paumacariya, a Puranic epic composed by Gunadhya in 4 A.D. Kumarapala-Pratibodha, a legendary tale of king Kumarapala writen by Somaprabha, in c. 1195 AD. Another important literary work of this century is the Surasundaricariya, written by Dhanesvara in 1095V.S. this work is actually the love story of a Vidyadhara prince in 4000 Praksta verses. Kathakosa, of Jinesvara written in Prakrta, in 1052 AD, in one of the most celebrated Jaina Prakrta works on popular stories. 24 3. Clasical kavya and Campu : There are stylistic Kavya and prose romances in Praksta literature. The Setubandha or Dahamuhavaha by Pravarasena deals with the incident of Ramayana. Gaudavaho kavya by Vakpatiraja (c 733) celebrates the historical elements of the Gauda King, Kuvalayamala (c. 779) of Uddyotanasuri is a book on romance in Praksta. This supplies useful politico-historical material. The Lilavati by Kutuhala is a stylistic, romantic kavya. Mahavira-Carita by Gunacandra gives a traditional account of Mahavira's life, in a charming kavya style25. 4. Philosophical treatise : Prakrta literature, as we all know, is one of the varied sourcematerials of Indian Philosophy, specially of Jaina Philosophy. Other than the agamic texts there are huge texts elucidating the philosophical doctrine of Jainism, such as : Dhavala, Jayadhavala, Mahadhavala commentaries. There are other commentaries such as kama-payadi by Sivasarman, Pancasangraha by Candssi, Gommatasara by Nemicandra. Siddhasena Diwakar's Sanmati-Tarka-Prakarana (4th 23. Gopani, A.S. Some Aspects of Indian Culture, L. D. Institute: Ahmedabad, 1981, p.-57. 24. Chatterjee, A.K. A Comprehensive History of Jainism, Firma KLM:Calcutta, 1984, p.-208-9. 25. Upadhyaye, A.N. Op. Cit. p.-178-9.

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Anupam Jash: The Praksta Jaina Literature and itsphilosophical value 39 cent.), in Praksta, gives authentic and critical exposition of many different philosophical streams of India prevailing before his times. This is a comparative work philosophical trend of different religions, written by one of the early Jaina logicians. This brilliant treatise elucidating mainly the Jaina epistemology and logic. Devasena deals with various topics of Jainism in his Bhavasangraha, Aradhanasara and Tattyasara26. 5, Political treatise : Nitivyakyamsta of Somadeva (10th cent.) is an excellent treatise of the science and art of politics in India. Different Jains caritras and Puranas often touch the politics, through which we get information about current political theories, origin of different dynasties etc. Adipurana of Jinasena (9th cent.) deserves such attention and appreciation ? 6. Grammar: There are useful Praksta grammer written in Samskst. Some of these are : Praksta-Vyakarana or Siddhahemasabdanusasana written by Acarya Hemacandra, is devoted to the Prakrta grammer, According to Kjelhorn it is the best grammar of the Indian middle ages'. Vararuci, Canga, Markandeya are the other great grammarians of Praksta language and literature. 28 7. Lexleons ; Desinamamala (also called Ratnavali) is a Praksta lexicon, written by Acarya Hemacandra, and this work has practically no rival in the Indian literature. It has 783 verses, divided in eight chapters. Paiya-laechi-nama-mola written by Dhanapala presentes a list of praksta synonymos words. It is also a great work in Praksta lexicon 29 26. ibid., p.191. 27. Jamindar, Rasesh. Historio-Culture Contribution of Jaina Acaryas through Prakrit Sources, in "Prakrit Studies', L.D. Insrtitute: Ahmedabad, 1978, p. 34. 28. Upadhyaye, A.N. Op. cit. p.-182.

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JAIN JOURNAL : VOL-XLIV, NO. 1 JULY 2009 8. History and Cosmology: Tiloyapannatti of Yativrsabha (2nd cent.) is an early Prakrta text on cosmology. This work throws light on many things such as nature, shape, size and divisions of Universe, ancient geography, history of ancient India, commencement of Saka rule, their dynastic chronology and eras, Jaina doctrine. puranic traditions and so on. This is also very useful for studying the development of mathematics, in ancient times. Angavijja written by an unknown author/s, is a Prakrta work of importance for reconstructing India's history of the first four centuries after Christ30. 9. Morality and Ethics : Another significant aspect of Praksta literature is its high moral tone. Sravaka-vidhi by Dhanapala is a short Prakrta verse treatise on the lay life. There was another Praksta verses, Sira-Vicara and Dharma-ratna-prakarana by Santi-Suri, which tract on the qualities of the ideal layman and ideal monk. It is the earliest literary sources for the 21 sravaka-gunas31. Nemicandra's Pravacana-saroddhara is also a Praksta verse compendium of Jaina ethics. For the medieval period the last major Praksta work on Jaina ethics is the Sraddhadina-krtya by Devendra32. These literature teach laymen as well as monks the eternal values and lessons. Conclusion : Praksta language and literature are very valuable for a complete and first hand knowledge of the ancient Indian culture33. The significance of Prakita sources is that they are connected with almost every phase and part of this vast country. These works are not restricted to only one or two subjects or to only religious philosophies but 29. Upadhyaye, A.N. Op. Cit. P.-182. 30. Jamindar, Rasesh. Op. Cit. P.-34. * 31. Williams, R. Jaina Yoga, Matilal Banarasidass: Delhi, 1998, p.-9. 32. ibid., p.-13. 33. Choudhuri, G.C. Prakrit studies: Some Problems and Solutions, in 'Prakrit Studies'. L.D. Institute: Ahmedabad, 1978, p.-159.

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Anupam Jash: The Prakrta Jaina Literature and itsphilosophical value 41 embrace various branches of literature such as poetics, politics, grammar, logic, dialectics, astronomy, astrology, medicine, cosmology, epigraphy, etc. these sources are highly critical, standard, authentic and contain abundant historical information34. As the Jainas have produced their vast literature in these languages from very ancient times, they have certainly played a very important part in the development of the different languages of India35. Prof. A.N. Upadhye has truly said, "Indian linguistics would certainly be poorer in the absence of Prakrta literature, for on its lap have grown the modern Indian languages. Prakrta literature goes a long way in helping to add important and significant details to our picture of Indian culture and civilization".36 Acknowledgement: I gratefully acknowledge the financial assistance from the UGC, New Delhi, through a Minor Research Project grant (F. PHW-003/10-11, ERO, Dated 21.10.2010) to me, for this study. 34. Jamindar, Rasesh. Op. Cit,. p.-34. 35. Roy, Ashim Kumar. A History Of The Jains, Gitanjali Publishing House: New Delhi, 1984. 36. Upadhyaye, A.N. Op. Cit, P.-183.

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JAIN JOURNAL : VOL-XLIV, NO. 1 JULY 2009 Statement of Ownership The following is a statement of ownership and other particulars about Jain Journal as required under Rule 8 of the Registration of News Papers (Central) Rules 1956. Form IV 1. Place of Publication : Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007 2. Periodicity of its Publication 3. Printer's Name Nationality and Address : Quarterly : Satya Ranjan Banerjee : Indian : P-25 Kalakar Street, Kolkata - 700 007. 4. Publisher's Name Nationality and Address : Satya Ranjan Banerjee : Indian : P-25 Kalakar Street, Kolkata - 700 007. 5. Editor's Name Nationality and Address : : Satya Ranjan Banerjee Indian P-25 Kalakar Street, Kolkata - 700 007 6. Name and address of the owner : Jain Bhawan P-25 Kalakar Street, Kolkata - 700 007 I, Satya Ranjan Banerjee, hereby declare that the particulars given above are true to the best of my knowledge and belief. Satya Ranjan Banerjee Signature of Publisher Date - 15 March 2011

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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: 43 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. 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

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44 JAIN JOURNAL : VOL-XLIV. NO. I JULY 2009 renowned scholar Professor Dr Satya Ranjan Banerjee of Calcutta University. The Jain Journal and Sramana 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 Jainism. 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-mail, 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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JAIN BHAWAN PUBLICATIONS P-25, Kalakar Street, Kolkata - 700 007 English: 150.00 150.00 150.00 150.00 100.00 1. Bhagavati-Sutra - Text edited with English translation by K.C. Lalwani in 4 volumes ; Vol-1 (satakas 1-2) Price: Rs. Vol - II (satakas 3-6) Vol - III (satakas 7-8) Vol- IV (satakas 9-11) 2. James Burges - The Temples of Satrunjaya, 1977, pp. x+82 with 45 plates Price: Rs. It is the glorification of the sacred mountain Satrunjaya.] 3. P.C. Samsukha -- Essence of Jainism translated by Ganesh Lalwani, Price: Rs. 4. Ganesh Lalwani - Thus Sayeth Our Lord, Price: Rs. 5. Verses from Cidananda translated by Ganesh Lalwani Price: Rs. 6. Ganesh Lalwani - Jainthology Price: Rs. 7. G. Lalwani and S. R. Banerjee- Weber's Sacred Literature of the Jains Price: Rs. 8. Prof. S. R. Banerjee - Jainism in Different States of India Price: Rs. 9. Prof. S. R. Banerjee - Introducing Jainism Price: Rs. 10. K.C.Lalwani - Sraman Bhagwan Mahavira Price: Rs. 11. Smt. Lata Bothra - The Harmony Within Price: Rs. 12. Smt. Lata Bothra - From Vardhamana to Mahavira Price: Rs. 13. Smt. Lata Bothra- An Image of Antiquity Price: Rs. 15.00 50.00 15.00 100.00 100.00 100.00 30.00 25.00 100.00 100.00 100.00 Hindi: Price: Rs. 40.00 Price:Rs. 20.00 Price: Rs. 30.00 1. Ganesh Lalwani - Atimukta (2nd edn) translated by Shrimati Rajkumari Begani 2. Ganesh Lalwani - Sraman Samskriti ki Kavita, translated by Shrimati Rajkumari Begani 3. Ganesh Lalwani - Nilanjana translated by Shrimati Rajkumari Begani Ganesh Lalwani - Candana-Murti, translated by Shrimati Rajkumari Begani Ganesh Lalwani - Vardhaman Mahavir Ganesh Lalwani - Barsat ki Ek Rat, 7. Ganesh Lalwani - Pancadasi 8 Rajkumari Begani - Yado ke Aine me, Price:Rs. Price:Rs. Price: Rs. Price: Rs. Price: Rs. 50.00 60.00 45.00 100.00 30.00 -

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46 9. Prof. S. R. Banerjee - Prakrit Vyakarana Pravesika Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra 11. Smt. Lata Bothra - Sanskriti Ka Adi Shrot, Jain Dharm 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir 13. Smt. Lata Bothra - Kesar Kyari Me Mahaka Jain Darshan Price: Rs. 14. Smt. Lata Bothra - Bharat me Jain Dharma Price: Rs. 15. Smt. Lata Bothra - Aadinath Risabdav Aur AustapadPrice : Rs. Price: Rs. Price: Rs. 16. Smt. Lata Bothra - Austapad Yatra 17. Smt. Lata Bothra - Aatm Darsan Bengali: 1. Ganesh Lalwani - Atimukta 2. 3. 4. 5. 6. 7. 8. JAIN JOURNAL VOL-XLIV, NO. 1 JULY 2009 3. 4. Prof. Satya Ranjan Banerjee Prasnottare Jaina Dharma Ganesh Lalwani - Sraman Sanskritir Kavita Puran Chand Shymsukha - Bhagavan Mahavira O Jaina Dharma. Prof. Satya Ranjan BanerjeeMahavir Kathamrita Dr. Jagat Ram BhattacharyaDasavaikalika sutra Sri Yudhisthir Majhi Some Other Publications: Sarak Sanskriti O Puruliar Purakirti Dr. Abhijit Battacharya - Aatmjayee .1. Acharya Nanesh - Samata Darshan O Vyavahar (Bengali) 2. Shri Suyash Muniji - Jain Dharma O Sasanavali (Bengali) Price: Rs. 5, Panch Pratikraman Sutrani. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs Price: Rs. Price: Rs. Shri Suyash Muniji - Sri Kalpasutra (Bengali) Edited by S.R. Banerjee Shri Suyash Muniji - Astahnika Vyakhyana (Bengali) Edited by S.R. Banerjee Price: Rs. Price: Rs. Price: Rs. 20.00 15.00 20.00 15.00 10.00 100.00 250.00 50.00 50.00 40.00 20.00 15.00 20.00 20.00 25.00 20.00 20.00. 50.00 100.00 60.00

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