Jain Journal 2011 07

Author(s): Satyaranjan Banerjee
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/520283/1

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VOL. XLVI
No. 1-4
ISSN 0021-4043
A QUARTERLY
JAINOLOGY
ON
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July 2011- April 2012
JAIN Journal
感
॥ जैन भवन ॥ JAIN BHAWAN PUBLICATION

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With best compliments:
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A Quarterly on Jainology
JAIN JOURNAL
A Peer Reviewed Research Quarterly
Vol. 46 No. 1-4
जैन अपन
JAIN BHAWAN
CALCUTTA
July-June 2011-2012

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JAIN JOURNAL
Vol. XLVI
No. I-IV July - June
2011-2012
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Editor : Satya Ranjan Banerjee

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Contents
THE IMPACT OF OTHER YOGA-SYSTEMS ON HEMACANDRA'S YOGA SĀSTRA
Dr. Sagarmal Jain
LAYMAN-ETHICS AS PROPOUNDED IN THE STORY OFĀNANDA IN JAIN LITERATURE
Dr. Lopamudra Bhattacharyya
INDEX OF ARTICLES OF JAIN JOURNAL
Dr. Vandana Mehta

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JAIN JOURNAL
Vol. XLVI
No. 1-4 July-June
2011-2012
THE IMPACT OF OTHER YOGA-SYSTEMS ON
HEMACANDRA'S YOGA SĀSTRA
Sagarmal Jain
Among the eminent and versatile Ācāryas of Jaina tradition, who wrote the works on Jaina-yoga system, such as Jinabhadragani, writer of Dhyānasataka (A.D.5th-6th century), Pujyapāda Devanandi. Writer of Samādhitantra, and Iștoupadeša (A.D.5th-6th century) Ācārya Haribhadra writer of Yoga-vinsikā, Yoga-sataka, Yoga-dęștisummucaya and Yogabindu (8th century), śubhacandra writer of Jñanārņava (A.D. 11th-12th century), the Hemacandra writer of Yoga-śāstra is most prominent. Though the Yogaśāstra of Hemcandra is considered as one of best works of Jaina-yoga. But if we consider on it thoroughly, we have the impacts of various pervious Jaina and non-jaina Ācāryas on it. In general we can say that this work is influenced by many works of previous Jaina Acāryas as well as non-Jaina Ācāryas. In the field of Jaina-yoga we have some impact of non-Jaina Ācāryas an their works such as Patañjali's Yoga-śāstra as well as Gheranda samhita, Hatha yoga pradipika etc. along with some Jaina Ācāryas and their works such as yoga works of Ācārya Haribhadra and Jñārnava of Subhacandra of Digambara sect, on it.
But in canonical age as well as in the post canonical age i.e. the age of Haribhadra, it is very difficult to see any impact of earlier Jaina and non-Jaina Ācāryas and their works, except the yogasūtra of Patañjali indirectly or directly, directly they are based in Jaina canonical concept. In the works of Haribhadra we do not find any * Director Prof. Sagarmal Jain Prachya Vidyapeeth, Shajapur (MP).

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
mention of prāṇāyāma, ṣaṭcakras and their relating concepts. In the history of Jaina-yoga for the first time prāṇāyāma was mentioned in Jñanarnava of Subhacandra and then Acarya Hemacanra's Yogaśāstra. Hemacanra's Yoga-sastra. Hemacandra's yogasastra is a blend of canonical concepts of Jaina ethics, religion and metation along with Patanjali's Yoga-sutra and tantric practices of Hindu Hatthyoga and Budhist yogic-sadhana. Let us we try to see the impacts of previous Jaina Acaryas and their works on Yoga-śāstra of Hemacandra chapter-vise.
Its first chapter deals with the importance of Yogic-sadhanā as well as five mahavratas, pañcasamitis and three guptis which were considere as the basic code of conduct of Jaina monks and nuns. Here Hemacanra follows the Jaina canonical tradition. At the last of this first chapter of his Yoga-sastra, Hemacanra deals with thirty-five mārgānusari qualities of a house holder, we do not find any reference of these thirty-five qualities of a house holder, we do not find any reference of these thirty-five qualities in Jaina canonical works, these thirty-five qualities of a house-holder first of all discussed by Haribhadra in his work namely Dharmabindu. I think that these thirty-five qualities of house-holder Hemacandra's yoga-sastra, are borrowed from Haribhadra. Similarly the second an third chapters of yoga-sastra deals with reght-vision (Samyak-darśana) along with twelve vows of house holder in detail, which are also based on the Jaina canonical work and other traditional works, such as Tattvärthasutra etc. Here one thing to be noticed that while discussing stealing Hemacandra mentions a new concept that "ill luck, slavery, cutting of the organs of any-one living being, and poverty are also the same as steeling". The fourth chapter of Yoga-sastra is devoted to the Jaina spirituality and science of meditation along with the practice of equanimity, which is the base of Jaina spiritual sadhana. In this chapter Hemacandra also mentions some brief description of medition, four basic feelings (bhāvanās), which are necessary for meditation, along with some of the bodily postures. While dealing all these Hemecandra

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Sagarmal Jain : The impact of other Yoga-Systems on Hemacandra's Yoga Sastra
also follows the Jaina canonical and traditional works. Except some of the bodily postures, there is noting new in this chapter, which can be considered as an impact of other Jaina and non-Jaina Acāryas and their works the fifth chapter of yoga-sāstra is devoted to prāņāmyāma. In this fifth chapter we find the direct impact of Patañgali's Yoga-sūtra as well as Hatha-yoga pradipika and Gherandasaṁhita on Hemacandra. In its first verse Hemacandra mentions that “having obtained mastery on various postures Patañjali and others advocated the necessity of prāņāyama (breath-control) for securing meditational power, as otherwise there will be no control over the mind”. Here Hemacandra advocated the necessity of Prāņāyāma, while in earlier Jaina tradition prānāyāma has not been accepted as an essential limb of Yogic-sādhanā. Though in this fifth chapter Hemacandra gives a very detail account regarding the Prāņāyāma, but in the sixth chapter of his Yogaśāstra he him-self rejected the necessity of prāņāyāma, he writes”.
तत्राप्नोति मनःस्वास्थ्यं प्राणायामैः कदर्थितम। प्राणस्यायमने पीड़ा तस्यां स्याच्चित्तविप्लवः ।।४।। पूरणे कुम्भने चैव रेचने च परिश्रमः । चित्तसंक्लेशकरणान् मक्तेः प्रत्यूहकारणम् ।।५।।
Mind does not get stability if it is put to trouble through exercises of the breath-control because while controlling the breath the body also undergoes discomfort and distress, and this again becomes the cause of mental imbalance. Inhaling, suspending, and exhaling involve hard labors. This, on its part, produces grief; and the aggrieved state of mind and thus really blocks the way to salvation.
On this account we can say that the fifth chapter of Yoga-śāstra of Hemacandra is fully borrowed from Patañjali's Yogasutra and Hath yogapradipikā. But being an Acārya of Jain-tradition in the sixth chapter of Yoga-śāstra he rejected the necessity of prānāyāma, because it was not accepted as an essential feature of Jaina-yogasādhanā in Jaina canonical works as well as even by Haribhadra, a

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JAIN JOURNAL VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
founder of Jaina-yoga system. In the fifth chapter of yogaśāstra Hemacandra deals with prānāyāma along with the forecasting of death. He discusses this concept of fore casting of death on various grounds with much detail, such as the moment of breath in the various nadis, external signs, dreams, shadows as well as some other symptoms namely the absence of taste, hearing, smelling etc. Hemacandra discusses this in very detail, near about two hundred verses. I have tried to know the original sources of these verses, but remain unable to find out them Pujya muni Jumbuvijayaji also did not give any trace regarding these verses. I have found only some traces of it in Bhavisyapurana and Garuthapurana. As I have already mentioned the sixth chapter of Yogasastra is fully devoted for the negation of the utility of prāṇāyāma, this chapter ends only in eight verses. The seventh chapter of yoga-sastra introduces the various levels of meditation. In this chapter he mentions the four types of dharmadhyāna i.e. the Pinḍastha, Padastha, Rūpastha and Rūpātita and five dharanas (thought processes) which are based of five elements such as earth, fire, wind, water and the real nature of self. In earlier Jaina canonical works we do not find any traces regarding these four types of dyānas and five types of dharaṇās. Acārya Haribhadra also silent regarding these in his various yoga-works.
After Haribhadra, there are two other Jaina Ācāryas namely Subhachandra (11th century) and Hemachandra (12th century) whose contribution in the field of Jaina-yoga are remarkable. Subhachandra belongs to Digambara Jaina tradition and his famous Yoga work is known as Jṇānārnava, while the Hemachandra belongs to Svetambara Jaina tradition and his notable work is known as Yogasastra. For yogic sadhana Hemachandra prescribes the fourfold virtues of maitri (friendship with all beings), pramoda (appreciation of the merits of others), karuna (sympathy towards the needy person) and Madhyastha (equanimity or indifference towards unruly), as the prerequisite of the auspicious meditation (Yogaśästra 4/117). Here, it is to be noted that these four reflexions are also accepted in Buddhism

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Sagarmal Jain: The impact of other Yoga-Systems on Hemacandra's Yoga Sastra
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and Yoga-sūtra of Patañjali. Secondly while discussing the Dharmadhyāna Hemachandra mentions four types of it, such as piņdastha, padastha, Rūpastha and Rūpatita, along with five types of dharanās i.e. pārthivi, āgneyi, vāyavi (svasana), vārunī and tattvarūpavati of the pindastha dhyanā, Here it is to be noted that these four types of dhyānas and five types of dharanās are also available in Buddhist and Hindu Tantric Literature, but not in early Jaina-literature. Though Hemachandra in his Yogaśāstra generally deals with three jewels of Jainism i.e. right knowledge, right vision and right conduct, but among these three, he has given more stress on right conduct. While dealing with meditational methods he also elaborately discusses the pindastha, padastha, rūpastha and rūpatita dhāyan along with above mentioned five dharanas. But in this regard scholars are of the opinion that he borrowed these ideas either from Subhachandra's Jñānārņava, which is an earlier work to his Yogashastra of form Gheranda Samhita directly.
In short, these types of dhyana and dharana are either borrowed from Hindu Tantra or Hemachandra followed the Subhachandra concept of dhyana and dharana. We see that the impact of other systems of Yoga-sadhana can easily be seen on Hemachandra's JainaYoga. We can also see the impact of Patanjali's Yoga-sutra on Hemachndra's Yogashastra. In Jaina canonical works, we do not have any reference regarding practice of Pranayama. But Hemachandra in the fifth chapter of Yoga shastra mentions the various kinds of pranayamas in all sixty verses. Not only this he also mentions about three nadis i.e. Ida, pingala and shusumna. It is crystal clear that all this he barrowed from Patanjali's Yogasūtra, Gherandda-Samhitā, Skandapurāņa, Šivasamhita of Hindu tradition as well as from Amitagati's Shravakacara, Vasunandi's Sravakachara, Adipuran, Tattvanushasan of Nagasena and Paramatma-prakasha of Digambara of Digambara sect. Eighth chapter of Hemacandra's yoga-śāstra is devoted to padastha-dhyāna. This chapter fully concern with māntrika sādhanā. Though in this chapter Hemacandra has taken the help of

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Hindu-mantras, but he tried to make them according by Jaina tradition. In this regard he was influenced by previous Jaina Ācāryas such as Haribhadra, śubhacandra and some others. Nineth chapter of yogaśāstra deals with the rūpasthadhyāna and the tenth chapter of it is devoted to the nature of liberated souls along the four sub-types of dharma dhyāna i.e. Ājñavicaya, Apāyavicaya vipāka-vicaya and sansthāna-vicaya in detail. This chapter deals with these, according to Jaina canonical works and dhyāna śataka. The eleventh chapter of yoga śāstra deals with the sukla-dhyana with its four sub types along with some special qualities of the Arhat or the Tirthankar. This chapter also discusses the process of Samuddhata and achieving liberation (siddha gati). All the discussion of this chapter is based on Jaina's traditional literature. The last twelth chapter deals with four types of mind i.e. (1) vikșipta (2) yātāyāta (3) śilişța and (4) sulina in detail. This kind of division of mind Hemacandra barrowed from the Goraksanāth's Amanaska-yoga.
In this field the contribution of Muni Shri Jambuvijayaji is remarkable. He has given a comparative as well as exhaustive list of the verses of Yoga-śāstra and above mentioned works in the third volume of yoga-śāstra mits Ist appendix Similarly about four seeing at the age and death he also picked-up the informations from the above mentioned texts. Thus we can conclude that while writing Yogashastra, Hamachandra was influenced by other Indian yoga systems particularly Patñtagali's Yogasutra, Hathyogapradīpikā, Amanaskayoga of Goraksanātha, Kulārnava and Gherndasamhita of Hindu tradition, Tattvānuśāsana of Nāgasen of Buddhist tradition as well as śubhạchadra's Jñānārnava of Digambara sect. Here it is to be noted that Hemacandra in writing his yogaśāstra mostly depended on śubhacandra's Jñānārņava along with some Swetambara texts such as Dhyānaśataka, and its Haribhadriyatika, praśamarati, of Umaswati, Brahatkalpabhāşya etc.

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LAYMAN-ETHICS AS PROPOUNDED IN THE STORY OF
ANANDA IN JAIN LITERATURE
Dr. Lopamudra Bhattacharyya
Ananda is the name of a house holder disciple of Lord Mahāvīra, on whose name the first chapter of Upāsakadasā, an Anga canonical literature was constructed. Presenting the subject matter through the dialogues between Arya Sudharmā and Jambu is a very common style of Ardhamāgadhī literature. The title of the chapter is more likely to be of a story related to the excellence of laymen spirituality. Jain Ardhamāgadhī literature acclaim to be the original source of Lord Mahāvīra's sermons. Generally it is believed by the Jains that the canonical literatures are authentic by its nature. Therefore, it needs no further testimony. So it is believed that there was some one Ananda at the time of Lord Mahāvīra who became his follower and a famous śrāvaka of that time. The chapter depicts pious character of Ānanda in order to set an example of an ideal layman before the then Jain society. Generally to denote such facts legend or a narrative used to be a very popular prop at that time. In that respect Ananda is an exception. Whole chapter is divided into some paragraphs related to specific activities starting from the very first meeting of Ānanda and Lord Mahāvīra till Ananda's next birth in the abode of heaven. It seems that it has been tried to record the life of Ānanda's in a manner of fact in the name of Ananda but the style of a legend has been avoided. Though latter Jain literatures plunged into popular style of composition but to maintain the authenticity of the character it was necessary to avoid exaggerations of a legend or a narrative. Though it resembles with narratives to some extent but mostly it is descriptive in nature. Repetition of paragraphs in describing different things is one of the very prominent features of Ardhamāgadhī literature. Repetition interrupts the spontaneous flow of the story. Some times description of a city, a royal palace or a castle is instructed to be recurred from the earlier source to the present context. These kinds of instructions are

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found only in grammatical or philosophical treatises. This particular nature seperates the chapter of Ananda from a narrative tale. The chapter of Ananda is a combination of frequent repetition and more often the case of recursion of facts. The story of Ānanda is nothing but the spiritual upliftment of a house holder to a state of profound wisdom called clairvoyance. It was a great achievement for a laymen. In this course the quest of Gautama, the chief gañadhara of Lord Mahāvīra regarding Ananda's avadhijñāna and his higher level of arduous endeavour had fuelled up ardent desire of spirituality among lay people. Rightly this was the main objective of Upāsakadasā. But here in the same chapter we see Ananda's abound riches and wealth leaves one's eyes and mind dazzled. Which force us to think that the chapter of Ānanda is not only about a spiritual character but full of interesting descriptions of lavishly lifestyle. Therefore, it is very hard to consider the chapter as a simple description of layman hardship and human effort. At the same time his renunciation was highly thought provoking. Ananda's arduous life leaves great impression on human mind due to his lavish house hold background. In the Upāsakadasā the whole surroundings of Ananda were described to be infested with grace of wealth, happiness, sheer bliss and presence of a king size family. These descriptions were merely needed for a canonical literature dealing with solemn spirituality. Even it had been a part of Mahāvīra's preaching then also it was used to narrate the glory of Ananda's austerity. Therefore the chapter of Ananda apparently resembles with a narrative tale in some respect. Ananda’s renunciation and observation of spirituality were results of his self realization. Obviously the current was canalized by physical presence of Lord Mahāvīra.
Main objective of Upāsakadasā is to recoed spiritual achievement of ten Upāsakas in terms of defining the height of arduous evdeavour. Upāsakas are known to be house holders observing comparatively light means of spirituality. Also they are known as śrāvakas. Upāsaka means those who started approaching to the pure state of soul and hence have a poor quality of clarity in meditation and knowledge while śrāvaka means audience of the spiritual order.' Here audibility is related to the knowledge of Jain Canonical literature,

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Dr. Lopamudra Bhattacharyya :Layman-Ethics as Propounded in the Story
which is termed as right faith. Only right faith leads a righteous being to the fifth stage of spirituality, which is known to be the second very initial stage of righteousness. Though the first stage of righteousness starts in fourth guṇasthāna (stages of spiritual upliftment), the righteousness in fourth guṇasthāna needs no effort, it originates spontaneously. It is lowest and minimum level of righteousness. Whosoever believes in the doctrines of Jainology becomes a śrāvaka and he/she belongs to the fifth stage2. But a śravaka can never cross the fifth stage and to opt sixth stage it is necessary to be a monk. It needs extreme purification.
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śrāvaka-hood comprises three subsequent categories3, such as, pākṣka, naiṣṭika and sadhaka. These categories are determined on the basis of the grade of penances, vows, compulsory duties and subsequent stages of renunciation called pratima, stages of meditation etc. all these practices have great impression on knowledge, faith, conduct and righteousness. All these are some of the qualities become helpful for a corporeal on the head of final renunciation. Digambara texts have defined the śravaka code of conducts elaborately. Of which some of the books can be mentioned here. Ratnakarṇḍakaśrāvakāra of Samantabhadra, Navakāraśrāvakacāra of Yogendra Deva, Vasunandiśravakācāra, Sāgāradharmāmṛta of Paṇḍit Āśādhara, Śrāvakācāra of Acarya Padmanandī etc.
An account of Ananda's renunciation has been recorded in different stages of layman endeavour on the basis of his possessions compatible to his austerity. From the description of Ananda's riches and wealth in house hold life it is easily understood that how it would have been difficult for Ananda to adopt śrāvaka-hood. In the very initial stage of his renunciation when he was heading to bind the limits of his regular essential commodities, a revised list of cosmetics generally used at the time of bath was given which leaves us aback. Then it seems impossible to have an exhaustive account of his lusuries before he stepped into śravaka-hood. In the light of this description we can see how Ananda started his spiritual journey. As per the description of the text Ananda observed the highest level of laymen

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austere and acquired avadhijñāna at the end of his life. This is so uncommon phenomenon for a layman endeavour that it left great Gautama in a state of doubt. Thus Ananda elevated himself from a common house holder to the observer of avadhijñāna, elevated himself from a common house holder to the observer of avadhijñāna, through the subsequent categories of śrāvaka-hood. Now as per the description of the text Ananda's layman life is being examined on the basis of his gradual renunciation and austerities. Though śrāvaka-hood is limited into only fifth gunasthāna even it is divided into different categories on which ascending and descending order of one's austerity is decided. śrāvaka-hood comprises twelve fold little vows, eleven subsequent stages of pratimā, eight fold key qualities or mūlagunas and six kinds of essential duties means şadāvasyakas and some other miscellaneous duties. A detailed account of these qualities is given here bellow: twelve anuvratas are divided into three classes such as - 1. Fivefold little vows comprise non-violence, non-stealing, abstinence, truth and nonpossession. Actually these vows are specially coded for the ascetics but a follower of Jain religion should practice these vows in a lighter form. 2. Four types of sikṣāvratas (re-inforcing vows) comprise deśavrata, sāmāyika, proșadhopavāsa, atithi-samvibhāga vrata. Dešavrata means to confine ones wishes (within a certain limit in respect of area). Sāmāyika is to put ones thought into ownself. Posadha means ekāsana (spiritual fasting). To keep fast on the eighth and fourteenth day of every fortnight is known as posadhopavāsa. Atithisaṁvibhāga means to curtail off a certain amount of food from one's own food for offering to those guests reckoned in the category of eligibility according to their grade. There are three types of guests suitable for offering foods, such as, uttama- Jaina ascetics, madhyamathose who are known as āryikā, elaka, kşullaka, kșullikā and a śravaka observing little vows, then jaghanya-other general people only who follows Jain religion. Those who observe vows and restraint but captured in false hood are to be known as kupātra and those who aberate from religious code of conduct are to be known as apātra4 these two categories should be avoided by a śrāvaka when offering food in order to save ownself from acquiring vices as well. Three types of guņavratas (supplementary vows) comprise a. digvrata, anarthadaņda tyāga, bhogopabhogaparimāņa vrata. Digvrata means

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Dr. Lopainudra Bhattacharyya :Layman-Ethics as Propounded in the Story
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having drawn a certain limit of movement in each direction. According to Jain belief ten directions have been taken into consideration in this context Anarthadaņda tyāga means to curtail some articles and commodities of regular use towards minimizing ones need and enjoyment.
Every single little vow has various counterparts which are called aticāras in Jain terminology. Those who aberate practicing little vows in real sense they are called strayers and they abnegate themselves from enjoying the fruit of deeds. These aticāras are given bellow :
non-voilence: chedana (to split), bandhana (arresting), pidana (giving pain), atibhāra ropaņa (embarrassing with extra loads), bhaktapānovaccheda or āhāraņa (stop providing food and water etc.) (according to Digambaras) and bandha, vadha chaviccheda, atibhāra and bhakta pānovaccheda etc. are considered by Svetāmbaras.
Non-stealing : according to Digambaras aticāras are as : cauraprayoga, caurārtha-ādāna, vilopa, hinādhika-vinimāna, pratirūpaka-vyavahāra. According to Ardhamāgadhī literature aticāras are as : teņāhde, takkaroppaoge, viruddha rajjatikkame, kūļatūla-küdamāņe, tappadirūvaga vavahāre etc.; otherefore, vilopa and viruddha-rajjatikkame seems similar kind of activity. It means unlawful activities to plunder others property, to occupy else's land, house, office etc. illegally.
Though names are different in Digambara and svetāmbara but most of the aticāras resemble with each other in both the sects. Parallel numbers are given here.
Śvetāmbara
Digambara Anyavivāha karaņa ananga kridā kāmativrābhinivesa
para vivāha karaña ananga kiddā kāmabhoge tivvābhilāse ittariya pariggahiyā gamaņe
itvarikā gamana

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
A point of confusion is found between Digambara's vitatva and Svetāmbara's apariggahiyā gamaņe. Digambaras present five varieties of aticāras including vițatva. Whereas Svetāmbaras present apariggahiyā-gamaņe. Vitatva and apariggahiyā-gamaņe differ from each other. The meaning of vițatva lies in coquetry with the gesture of sex urge. Whether apariggahiyā-gamaņe means enjoying amorous sport with a woman not married yet. In ittariya pariggahiya-gamaņe Svetāmbaras include two different words itvarika and parigrhitā in two different meanings. In the same category aparigrhitā could be included as these three words are used to indicate three types of women hood. Itvarika should be itvarikā when it is referred to feminine sense as it happens to see in the following word parigrhitā. Then it would be ittariyāpariggahiyāgamaạe by euphonic combination. Out of this combined form we can derive apariggahiyā too. Then it remains needless to form another aticāra with the word apariggahiyā. There fore it semms that the sense of vițatva was omitted at the time of editing of Ardhamāgadhi literature and somehow another aticāra was managed to fill up the number of five there.
Aticāras of truth: parivāda, rahobhyāna, kūtalekhā kriyā, paisunya, nyasāpahāra etc. are considered by the Digambaras. sahasābbhakkhāņe, sadāramanta-bheye, mosavaese, kūdalekhākarañe etc. are considered by Svetāmbaras. Those which resemble with each other between Digambaras and Svetāmbaras are given bellow:
Digambara Rahobhyākhyāna kūțalekhā kriyā
Śvetāmbara rahassabbhakkhāņe kūçalehākaraņe
Parivāda means using slang words when criticizing others. Paisunya means to tell ones secret to others. Svetāmbara's sadāramanta-bheye is very close to paišunya. Nyasāpavāda or nyasāpahāra and mosavaese have to no resemblances with each other.

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Dr. Lopamudra Bhattacharyya :Layman-Ethics as Propounded in the Story
aticăra of non-possession: Digambaras count ativāhana, atisamgraha, ati-vismaya, atilobha, atibhara-vahana etc. whereas there are khetta-vatthu-pamāṇātikkame, dhanadhanna pamāṇātikkame, dupaya-caupaya pamāṇātikkame, kuviya pamāṇaātikkame, etc. in Ardhamāgadhi literature. Those which resemble with each other in both the sects are given bellow:
Digambara
Ativahana
Ati samgraha
acaurya
Śvetambara
dupaya caupaya pamāṇātikkame other four
Though these are only little vows that mean simpler form of great vows but the means of the little vows are notably different from the great vows of the Svetambara literature. Where they differ from each other is shown bellow:
Great Vows
ahimsa
satya
brahmacarya
aparigraha
śvetambara (small vows)
pāṇāivāyaveramaṇa
19
musāvāa veramana
adiņṇādāṇaveramaṇa
sadāra santosiya
icchā parimāņa
Similarly other sikṣāvratas and guṇavratas have number of aticāras. Ananda takes oths to observe twelve fold little vows before Lord Mahāvīra. Thus he enters into the first step of śravaka-hood. Though this much of information does not help up to define any category of śravaka-hood, but it helps us to know the procedure of attaining śravaka life in light of the Jain customs.
Attainment of pratima is one of the essential qualities of śrävaka. Pratima is known to be the grade of spiritual progress in

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
terms of renunciation. There are eleven types of pratimās. The name of the pratimās are given bellow :
1. dārsanika, 2. Vratika, 3. Trikāla sāmāyike pravștta, 4. proșdhopavāse pravịtta, 5. Sacitta parihāra, 6. Divā brahmacarya, 7. sarvathā brahmacarya, 8. Ārambha nivetta, 5. Parigraha nivrtti, 10. Anumata nivrtti, 11. Uddiştāhāra nivrtti. The eleventh pratimā is divided into two classes-those who hold only one piece of cloth, are known by the term kşullaka,' and those who ho don'y kaupina are known as elaka'. A śrāvaka must have eight fold mūlaguņas. Renunciation of honey, meat, alcohal and five kinus if undumbaraphalas (fruits called undumbara) is known as mūla inas.
Another four types of dharmas are prescribed for śrāvakas, such as-dāna, pājā, šīla and upavāsa.
Those who observe all above śrāvaka codes are called śrāvakas. But as said above srāvakas have three categories such as pākṣika, naisthika and sādhaka. Pākṣika is a term that derived from the word pakşa. maitri (amity), kārunya (compassion), pramoda (bliss), mādhyastha (impartiality or balanced) are the qualities by which one abjures every kinds of violence generally occurred through asi (defence services), masi (office jobs), krși (agriculture) and vāņijya (commerce), it is known as pakşa8 according to Jain belief.
One, who has faith his own religion and hence follows the same, is called pākṣika. Here religion means Jain path of spirituality. pākṣikaśrāvakas are known to in the ab initio state of purification and having no I pratimā at all before meeting Lord Mahāvīra Ānanda śrāvaka was a layman. After having met Mahāvīra, he observed twelve fold vows and thus he stepped into the first stage of śrāvaka-hood and became pākṣika.
The second stage is called naişthika. But there is one another stage of śrāvaka-hood in between pākṣika and naisthika, which is known as carya-hood". The śrāvaka who attains this state is called caryā-śrāvaka. A caryā-śrāvaka observes little vows and so attains

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Dr. Lopamudra Bhattacharyya :Layman-Ethics as Propounded in the Story
21
pratimās upto tenth number anumata-virata-pratimā with mūlagunas as well", where as pākṣikas do not observe vows so they are told to be avratīs. The question arises here-a śrāvaka should be known by his vows and pratimās, then how pākṣikas are called as śrāvakas without any vow? The answer was found in the Digambara literature in the context to be minimum but essential code of conduct for a śrāvaka not attaining any vow such as rātri-bhojana viramaņa, sacitta-tyāga, intaking only boiled or refined water etc. thus as rātribhojana viramaņa, sacitta-tyāga, intaking only boiled or refined water etc. thus despite of having on the basis of these kulakriyāa. A śrāvaka grows caryā-śrāvaka from the time he hands the house hold life. The second stage of śrāvaka-hood is called naisthika. The term nişthā is used in the meaning of intensified spirituality. So naişthika śrāvaka can have the best quality of leśyā (aural coloration) as well. A śrāvaka reaches to this state by having destruction cum subsidence of the kaṣāyas causing destruction of partial restraint.
Sādhaka-śrāvaka appears in the third or final stage of śrāvakahood by renouncing food and all activities of mind, body and speech and attaining meditation in pure state of self at the head of death. The definitions of sādhaka are given bellow: jivitānte tu sādhanam dhyāna suddhātma sodhanam... (Ma. pu. 39/149). sakala guna sampūrņasya śarīra kampanocchvāsanonmilanavidhi pariharamānasyalokāgramanasaḥśarīra parityāgaḥ sādhakatvam. (Ca. Sa. 41/2).
Ācārya Amitagati adds six essential duties to it which are given in the following manner sāmāyika, stavan, vandan, pratikramana, pratyāna, tanūtsarga etc. (A.g.sra.8/29).
These are şaļāvasyakas. According to Cāritrasāra these şadāvasyakas deviate from the above said numbers. These are as follows: ijyā, vrata,datti, svādhyāya, samyama, tapa etc.
As a śrāvaka Ānanda gradually elevated himself to the highest rank of śrāvada-hood. An account of his progress is being here. For fourteen of śrāvaka-hood Ānanda observed śīla, vrata, guna, pratyākhyāna and proșādhopavāsa etc. (by mentioning)

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
proṣādhopavāsa it has been shown that Ananda observed the fourth pratima by that time). It is mentioned in the text thus: tae ṇam tassa Anandassa manovasagassa uccavaehim silavvaya guṇaveramaṇa. paccakkhanam posahovavāsehiṁ appaṇam bhavemaṇassa cauddasa samvaccharaim vikkamtaim.
22
Then Ananda appears as a caryā-śrāvaka. In the text is mentioned thus: jeṭṭha puttam kuḍumbe ṭhavittä....... jeṭṭha puttam apucchittä, kollae sannivese nayakulaṁsi posahasālām paḍilehittā samanassa bhgavao Mahavirassa amtiyam dhamma pannattim uvasampajjittā ņam viharai. In this course he observed vanaprastha āśrama after renouncing house hold life.
Then Ananda observed all the eleven pratimas gradually. The text says: tae nam se Anande samanovasae paḍhamam uvasaga paḍimam adasuttaṁ ahakappaṁ..........arahei. tae nam se Anande samanovasae doccam ahasuttaṁ ahakappaṁ......kittei arahei. Here Ananda stands as a naiṣṭhiaka śrāvaka. Then Ananda acquired avadhijñāna14. The territory of avadhijñāna was vast. The text mentions this as follows: puratthime nam jāṇai pāsai. Then Ananda got to be sadhaka by observing fast until death. It is told in the text thus: Anande ṇāmam. aṇavakaṁkhamāṇe viharari. Anande kidikiḍiya bhue kise dhamani samtae jāe. Ananda practiced spiritual austere as a śrāvaka for long twenty years out of which sex years he lived alone by renunciation of house hold life. Within six years of śravaka-hood he observed pratimas and appeared as naiṣṭhika and sadhaka-śrāvaka accordingly. Then Ananda left for another journey of life after having death and appeared in the Saudharmakalpa by the excellence and grace of his penance and spiritual practices.

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Dr. Lopamudra Bhattacharyya :Layman-Ethics as Propounded in the Story
23
Reference:
1.
A. śrņoti gurvadibyo dharmamiti ṣrāvakaḥ. Sāgāra Dharmāmṛta sopagya tika 1/15
B. dāna yajana pradhāno, jñāna sudhāṁ śrāvakaḥ pipāsuḥ syāt (1/15) Sāgāra Dharmāmṛta
C. saddrg...yaḥ śruyate yativrata ratastaṁśraddadhe śrāvkam. (1/16) Sāgāra Dhramāmṛra
2. Sa pañcama guṇasthāna vartti śrāvako bhavati Dravya Samgraha țikā 13/34/5
3. A. sadhakatvamevaṁ pakṣādibhirhimsādyupacitaṁ pāpaṁ apagatam bhavati. Caritra Sāra 41/3
B. pākṣikādibhi tredha śravakastatra pākṣikaḥ. Sāgāra Dharmāmṛta 1/20
4. ......śravak pratidin apne bhojan se uttam madhyam aur jaghanya tin prakar ke patron ki pratikṣā kartā hai. Samyaktva sahit muni uttam pātra hai, āryikā, elak, kṣullak, kṣullikā athvā vrati śrāvak madhyampātra hai tatha seṣ samyak dṛṣṭi sadharmi jan jaghanya pātra kahalāte haiñ. Iske vipari mithya dṛṣṭi vrati samyami kupātra hain tatha samyaktva aur sil vraton se rahitvyakti apātra kahalāte hain. Sastra săra samuccaya, caraṇānuyoga, śrāvakācā, atithi samvibhāga vrata (hindi ṭīkā).
5.
:
a. dārśanika...vratika...trikāla sāmāyike pravṛttaḥ proṣadhopavāse, sacitta parihāreņa paḥcamaḥ, divā brahmacryena şaşthaḥ, sarvatha brahmacaryena saptamaḥ, ārambha nivṛttoṣṭamaḥ....parigraha nivṛtto navamaḥ....anumata nivṛtto daśamaḥ uddiṣṭāhāra nivṛtta ekādśamaḥ. Dravya Samgraha Țikā 45/195/5
b. damsana vaya samaia posaha sacitta raibhatte ya. bambharambha pariggaha anumana uddiṭṭha desa viradede. Bārasa Aṇupekkhā. 69
6. a. kaupinasamkhyāna (dharah) Sāgāra Dhrmāmṛta 7/38
b. kṣullakaḥ komalācāraḥ.... Eka vastram sakopinam Lăți Samhita 7/63

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
I
c. sita kaupīna samvyānaḥ Saga Dhrmāmṛta 7/38_
7. a. eārasammi ṭhāne ukkiṭṭo savao have duviho vatthekka dharo padhamo kovina pariggaho vidiho. Vasunandi śrāvakāvāra 301
b. ekādaśa-vratasthau dvau sto dvau nirjarakau kramat. 7/55. tatrailakaḥ grhṇāti vastraṁ kaupīna matrakam. 7/56. Lăți samhita
8. tatra pakṣo hi Jainānāṁ kṛtsna hiṁsā vivarjanam. Maitri pramoda kāruṇyamādhyasthairupabṛmhitam. Maha Purana 39/146 9. nettham yaḥ pākṣikam kaścid vratābhāvādastyavrati. (2/47) Darsana pratimā nāsya guṇasthānam na pañcamam. kevalam pakṣikaḥ saḥ syadguṇasthānādasamyataḥ. 3/131 Lāți Samhitā. 10. deśayamaghna kaşaya- kṣayopaśamaa taratamya vasataḥ syat. Darśanikādyekādaśadśāvaśo naiṣṭhikaḥ sulesyantaraḥ. Sāgāra Dharmāmṛta 3/1.
11. himsă sambhave prayaścitta vidhina viśuddhaḥ san parigraha parityāga karaṇe sati sva grham dharmam ca vesyāya samarpya yāvat grham parityajati tavatasya carya bhavati. Caritra Sāra 40/4.
12. Caryā -- dārśanikārabhyānumati...gṛhatyāgaparyantamityādi, Sāgāra Dharmamṛta, first chapter, p.38.
13. evameva ca să cet stāt kulācāra kramāt param. Vinā niyamāditavat procyate sa kulakriya. Lați samhita 3/129.
14. a. amtma khaṁdaṁtāim parayāṇuppaduhi mutti davvāiṁ, jaṁ paccakkhai jāṇai tamohiṇāņam ti nayavvam. Tiloya Pannatti 4/972.
b. paramāņu pajjaṁtāsesa poggala davvāṇamasamkhejja logamettakhetta kāla bhāvāṇam kamma sambandha vasena poggala bhava muvagaya java....Kasaya Pahuḍa 1/1/s.28/43.
c. ohiņāņam nāma davva khetta kāla bhāva viyappiyam poggala davvam paccakkhaṁ jāṇadi. Dhavalā 1/1,1,2/93/7

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Index of Articles of Jain Journal Alphabetical (Vols 25 to 44)
Dr. Vandana Mehta
Articles :
Bandyopadhyaya, Sankar Prasad-A Study on the Jaina-Purāņas, Vol. XXXIV, October, 1999, 91-101.
Banerjee, Satya Ranjan-Ya Sruti in Prakrit, Vol. XXVI, Janurary, 1992, 157-169.
Banerjee, Satya Ranjan-A Key-note Address on Umāsvāti and His Works, Vol. XXXIV, July, 1999, 61-64.
Banerjee, Satya Ranjan-A Note on Jaina Iconography, Vol. XXXIX, January, 2005, 115-123.
Banerjee, Satya Ranjan-Anekāntavāda and Language, Vol. XXXVIII, April, 2004, 236-261.
Banerjee, Satya Ranjan-Chronological Development of Jain Literature, Vol. XXXV, April, 2001, 206-231.
Banerjee, Satya Ranjan-Collected Articles of LA Schwarzs-child on Indo Aryan 1953-1979 compiled by Royce Wiles, Vol. XXVII, October, 1992, 106-112.
Banerjee, Satya Ranjan-Contribution of the Jains in Developing Moral Fibres of the Indians, Vol. XLII, January, 2008, 111-138.
Banerjee, Satya Ranjan-Jain Society in the Reign of Jain Kings, Vol. XLII, April, 2008, 200-213.
Banerjee, Satya Ranjan-Jainism Through The Ages, Vol. XXIX, April, 1995, 129-166.
Banerjee, Satya Ranjan-Political and Social Thoughts in Hemacandra, Vol. XXXIX, October, 2004, 55-69.

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Banerjee, Satya Ranjan-Prakrit in the Maurya Empire, Vol. XXXIV, July, 1999, 56-60.
Banerjee, Satya Ranjan-Research in Sanskrit and Jaina Literature, Vol. XXXIII, October, 1998, 59-80.
Banerjee, Satya Ranjan-Siddhasena Divākara and his Nyāyāvatāra, Vol. XXXII, April, 1998, 93-114.
Banerjee, Satya Ranjan-The Doctrines of Mahavira, Vol. XXVII, April, 1993, 199-214.
Banerjee, Satya Ranjan-Understanding Jain Religion in a Historical Perspective, Vol. XXXVIII, January, 2004, 161-179. Banerjee, Satya Ranjan-Saṭkhaṇḍāgama and Sauraseni, Vol. XXX, April, 1996, 101-124.
Banerjee, Satya Ranjan-Rṣabhadeva, Vol. XXXV, April, 2001, 185-188. Bhattachary, Ramkrishna-Haribhadra's Şaḍdarśana Samuccaya : Verses 81-84 A Study, Vol. XXXVI, January, 2002, 134-148. Bhattacharya, A.K.-Studies in Jaina Iconography, Vol. XLI, October, 2006, 77-89.
Bhattacharya, Harimohan-Essentials of Jaina Metaphysics and Epistemology, Vol. XXXIII, January, 1999, 92-100. Bhattacharya, Harisatya-The Basic Idea of God, Vol. XXXIII, January, 1999, 86-91.
Bhattacharya, Ramkrishna-A Probable Jain Source for a Verse in SarvaDarsana-Samgraha (Chapter-I), Vol. XXXVIII, July, 2003, 30-39. Bhattacharya, Ramkrishna-Haribhadra's Views on Svabhāvavāda and the Lokayata, Vol. XXXVI, July, 2001, 46-52.
Bhattacharya, Ramkrishna-Hemacandra on the Carvāka: A Study, Vol. XXXVII, January, 2003, 133-150.
·
Bhattacharya, Ramkrishna-Jain Sources for the Study of Pre-cārvāka Materialist Ideas in India, Vol. XXXVIII, January, 2004, 145-160.

Page #27

Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Bhattacharya, Ramkrishna-Jain Views on Svabhava : A Survey, Vol.
XL, July, 2005, 21-27. Bhattacharya, Ramkrishna-Pre-Cārvāka Materialism in Vasudevhindi,
Vol. XLIII, January, 2009, 102-109. Bhattacharya, Ramkrishna-Syādvāda in the View of Three Modern
Scientists, Vol. XXXV, July, 2000, 19-22. Bhattacharya, Ramkrishna- The Cārvākas and the Jains : An Overview,
Vol. XLII, April, 2008, 179-183. Bhattacharya, Ramkrishna-The First Cause : Syncretic Views of
Haribhadra and others, Vol. XXXV, April, 2001, 179-184. Bhattacharyya, A.K.-Studies in Jaina Iconography, Vol. XL, April,
2006, 171-184. Bhattacharyya, A.K.-Studies in Jaina Iconography, Vol. XLI, July,
2006, 7-22. Bhattacharyya, Sanjukta-Anuvrata as Social Ethics, Vol. XLIV,
October to June, 2009-2010, 82-90. Bothara, Surendra-Sadhu and Society, Vol. XXIX, October, 1994, 60-63. Bothra, Lata-Mahabira's Vision on Business/Occupation/
Management, Vol. XXXVII, July, 2002, 30-36. Brahmeshananda, Swami–Bhakti in Jainism Ācārya Sthūlabhadra, Vol.
XXXVI, October, 2001, 89-95. Brahmeshananda, Swami-Jain Monastic Rules, Vol. XXXVI, January,
2002, 113-121. Brahmeshananda, Swami-Jain Monasticism, Vol. XXXVI, January,
2002, 105-112. Brahmeshananda, Swami-Jain Ācārya Sthūlabhadra, Vol. XXXVI,
October, 2001, 82-88. Brahmeshananda, Swami-Tapas in Monasticism, Vol. XXXVI, April,
2002, 171-179.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Brahmeshananda, Swami-The Ideal of Service in Jainism, Vol. XXXVI, April, 2002, 180-185.
Brahmeshananda, Swami-The Ladder of Spiritual Ascent According to Jainism, Vol. XXVII, January, 1993, 141-152.
Brahmeshananda, Swami-The Ladder of Spiritual Ascent According to Jainism, Vol. XXXVI, April, 2002, 186-196. Brahmeshananda, Swami-Acārānga, Vol. XXXVI, January, 2002, 122-129. Chatterjee, Arpita-Some Perspectives of Ahimsa, Vol. XXXVII, July, 2002, 20-29.
Chaudhuri, Korak K. and Chakravarty, Saumendra-Trends of Jainism in Tamralipta: An Over-view, Vol. XXVIII, July, 1993, 41-45. Chitrabhanuji, Gurudev Shree-Peace Through Non-violence, Vol. XXIX, January, 1995, 87-89.
Chitrabhanuji, Pujya Shree-Peace Through Non-violence, Vol. XXX, October, 1995, 29-31.
Chowdhury, Chandana Roy and R.L. Brahmachary-Germs of Modern Physics in Jain Philosophy, Vol. XXXIV, October, 1999, 107-112. Dhaky, M.A.-Umāsvāti in Epigraphical and Literary Tradition, Vol. XXXI, October, 1996, 47-65.
Ekambaranathan, A.-Jaina Monuments of Pudukottai Region, Vol. XXVI, October, 1991, 97-110.
Ekambaranathan, A.-Mahendravarman and Jainism-A Reapraisal, Vol. XXXI, July, 1996, 18-22.
Ekambaranathan, A.-Mahāvīra in Sculptural Art-Tamilnadu, Vol. XXXVI, July, 2001, 16-24.
Ekambaranathan, A.-Religious Conflicts and Conversion of Jain Temples in Tamilnadu, Vol. XXVIII, April, 1994, 161-168. Flügel, Peter-Jainism and The Western World, Vol. XXXIV, July, 1999, 1-11. Gandhi, Madhav-Three Polychrome Wood-Carvings of Jain Derasara, Vol. XXVII, January, 1993, 153-162; with Plate,

Page #29

Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Golchha, H.C.-Jainism and Nepal, Vol. XXVI, April, 1992, 254-256. Golchha, H.C. Sraman Sanskriti, Vol. XXVI, October, 1991, 133-134. Govardhanadāsa, Brahmacārī- Śrī, Mahātmā Gandhi and Kavi
Rājacandra on Philosophical Discourse, Vol. XXX, October,
1995, 42-54. Hampa, Nagarajaiah-Gandhahasti Mahābhāsya : Revisited, Vol.
XLIII, Oct, 2008, 49-51. Hampana, Kamala-Dānacintāmaņi Attimabbe, Vol. XXX, January,
1996, 77-79. Hampana, Kamala-Status of Woman in Jainism in Karnataka (Nāl
gavundi Jakkiyabbe, Sāviyabbe-the warrior, Pātra-JagadaleBācaladevī, Poetess Jakkatambā, Rāņi-cenna-bhairā-devī),
Vol. XXXIII, January, 1999, 101-115. Hampana, Kamala- The Hoysalas and Jainism, Vol. XXXIV, January,
2000, 153-158. Hampana, Nadoja–The Sendrakas : An Early Jaina Family, Vol. XLIII,
April, 2009, 165-170. Hazra, Gour-The Jaina Concept of Omniscience (Kevalajñāna), Vol.
XXXVII, January, 2003, 163-169. Himanshu Sekhar, Acharya - Jaina View on Darkness, Vol. XXVI,
Janurary, 1992, 186-189. Hoernle, A.F. Rudolf-Gosāla Mankhaliputta, Vol. XXXI, April, 1997,
103-105. Hoernle, A.F. Rudolf-The Doctrine of Gosāla Mankhaliputta, Vol.
XXXI, April, 1997, 116-126. Hoernle, A.F. Rudolf-The History of Gosāla Mankhaliputta, Vol.
XXXI, April, 1997, 106-115. Jadhav, Dipak-Nemicandra's Rule for: Finding the Volume of A right
Circular Cylinder, Vol. XXXVI, October, 2001, 74-78. Jain Journal Silver Jublee, Vol. XXVI, July, 1991.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY- JUNE 11-12
Jain, Dharam Chand-Contribution of the Jaina Logicians to Indian
Epistemology Dharam Chand Jain, Vol. XXXIII, July, 1998, 1-23. Jain, Duli Chand-Message of Lord Mahāvīra, Vol. XXXIV, October,
1999, 84-88. Jain, Duli Chand–The Relevance of the Teachings of Lord Mahāvīra
in the Modern Age, Vol. XXXVI, July, 2001, 37-45. Jain, Dulichand- Ancient Jaina Temples of Tamilnādu, Vol. XXIX,
January, 1995, 90-96. Jain, Dulichand and Pratibha Jain-Mahavira-: The Great Wanderer,
Vol. XXXVII, October, 2002, 77-87. Jain, Dulichand-Relevance of Non-violence in Modern Life, Vol.
XXXIV, July, 1999, 49-55. Jain, Dulichand-The Jaina Way of Life, Vol. XXXV, January, 2001, 97-103. Jain, Hem Chandra-Anekantavada-The Theory of Relativity, Vol.
XXVII, April, 1993, 219-225. Jain, Jagadish Prasad-Samyag-darśana, Vol. XXXV, July, 2000, 28-31. Jain, Jagdish Prasad-Anekānta and the Concept of Absolute in
Jainism, Vol. XL, October, 2005, 59-65. Jain, Jagdish Prasad-Jaina Perspective on Advaita Vedanta, Vol.
XXXVII, October, 2002, 88-96. Jain, Jagdish Prasad-Relevance of Twelve Vows in Modern Context,
Vol. XXXVI, January, 2002, 130-133. Jain, Jagdish Prasad— The Concept of Paryāya and Jaina Way of Life,
Vol. XXXVI, October, 2001, 57-65. Jain, Jeoraj-Water in Jain Philosophy and Modern Science, Vol. XLIII,
April, 2009, 141-154. Jain, Jyoti Prasad-Renunciation : the Keynote of Lord Mahāvīra's
Life and Teachings, Vol. XXXVI, October, 2001, 71-73. Jain, S.K.-Archaeological Revaluation of Fatehpur Sikri, Vol. XXX,
July, 1995, 11-13.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Jain, S.K.-Gaining Academic Recognition for Jainism, Vol. XXVII,
January, 1993, 129-140. Jain, Sagarmal-How Appropriate is The Proposition of Neo
Digambara School, Vol. XLI, January, 2007, 119-127. Jain, Sagarmal-Human Solidarity and Jainism, Vol. XLI, October,
2006, 67-76. Jain, Sagarmal-Jain Literature, Vol. XLIII, July, 2008, 20-25. Jain, Sagarmal-Jaina Concept of Peace, Vol. XXIX, January, 1995, 101-116. Jain, Sagarmal-Some Reflection on the Samana Suttam, Vol. XLIV,
October to June, 2009-2010, 55-75. Jain, Sagarmal-The World's Problems And Jaina View-Point, Vol.
XLIII, January, 2009, 89-101. Jain, Subhash C.-A Rational Analysis of Karma Doctrine, Vol. XLIII,
January, 2009, 110-127. Jain, Sushil-On Jaina Polity and Somadeva's Nītivākyāmstam, Vol.
XXXI, July, 1996, 4-17. Jain, V.K., Meat Eating by the Early Jains : A Tragedy of Linguistics,
Vol. XXXVII, April, 2003, 198-203. Jain, V.P.-The Notion of Dharma in Jainism : A Comparative View,
Vol. XXXV, April, 2001, 189-205. Jain, Veer Sagar-Concept of Dravya (Substance) in Jain Philosophy,
• Vol. XLII, January, 2008, 139-151. Jain, Veer Sagar-Concept of Soul/Self (Atmā) in Jain Philosophy, Vol.
XLII, April, 2008, 184-199. Jain, Veersagar-Peaceful Co-existence in Jain Ethics, Vol. XLIV,
October to June, 2009-2010, 76-81. Jain, Vimal Prakash–Practices of Spiritual Advancement in the Jain
Tradition, Vol. XLIII, Oct, 2008, 61-72. Jaina, Duli Chand-Lord Mahāvīra : The Great Conqueror, Vol. XXIX,
October, 1994, 64-65.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Jash, Anupam and Payel Chattopadhyay-Concept of Pramāṇa: A Comparative Study with Special Reference to Jain Philosophy, Vol. XLIII, April, 2009, 155-164.
Jindal, K.B.-In Defence of Animals, Vol. XXIX, October, 1994, 76-77. Jindal, K.B.-Kundakundacarya : His Life and Works, Vol. XXVII, October, 1992, 83-89.
Johnson, Donald Clay-Georg Buhler and The Western Discovery of Jain Temple Libraries, Vol. XXVI, April, 1992, 197-210. Kamala, Hampana-The Rāṣṭrakūṭas and Jainism, Vol. XXXIV, April, 2000, 190-198.
Kansara, N.M.--Jainism, Mahāvīra, Buddha and Nirvāṇa, Vol. XXXVI, July, 2001, 6-15.
Kant, Sashi-Awakening Among The Jains During 19th-20th Centuries, Vol. XL, July, 2005, 28-30.
Kapadia, B.H.-Common Salient Features between Jainism and Buddhism, Vol. XXXII, January, 1998, 71-82.
Khadabadi, B.K.-Contribution of Jainism, Vol. XXXVII, July, 2002, 37-52.
Khadabadi, B.K.-The Doctrines of Anekanta and Its Significance, Vol. XXVI, October, 1991, 120-124.
Kivudanavar, Jagadeesh G-Jainism: Religious Practice and Festivals in Vijayanagara Empire, Vol. XXXVI, October, 2001, 66-70. Kivudanavar, Jagadeesh-Jaina Generals in Vijayanagara Court, Vol. XXXV, July, 2000, 23-27.
Kumar, Bhuvannedra-Jains and their Religion in America: A Social Survey, Vol. XXXI, July, 1996, 34-44.
Kumar, Rajjan-Avadhijñāna: The Supersensuous Knowledge, Vol. XXXVII, July, 2002, 11-19.
Kumar, Rajjan-Life Science and Jainism, Vol. XXXIX, July, 2004, 2030.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Kumar, Rajjan-Paryāya : Doctrine of Pariņāma, Vol. XL, January,
2006, 126-137. Kumar, Rajjan-Philosophy of Sallekhanā, Vol. XXXI, January, 1997,
75-79. Kumar, Rajjan-Theory of Knowledge, Vol. XXXIV, October, 1999,
73-83. Kumar, S.A. Bhuvanendra-Soul and Its Functional Mechanism in
Jainism, Vol. XXXV, July, 2000, 1-18. Kumaran, R. N. and Saranya Kumaran-Bahubalin of South India and
West India-A Comparative Study, Vol. XLII, July, 2007, 19
24. Kumari, Vasantha-Danachintamani Attimobbe-An Appraisal, Vol.
XXIX, July, 1994, 23-44. Kumari, Vasantha-Jainism During the Wodeyars of Mysore, Vol.
XXXIV, January, 2000, 115-138. Kumari, Vasantha-Karnataka-Tamil Nadu Jaina Relations Through
the Ages, Vol. XXXII, July, 1997, 1-34. Kumari, Vasantha-The Relevance of Nompies in Karnataka Jainism,
Vol. XXVI, Janurary, 1992, 170-180. Lalitha, Ch.-Self, Sin and Karma in the Sūtrakrtānga, Vol. XXX,
July, 1995, 1-10. Lalwani, K.C.-Bhagawan Mahavira : His Life and Doctrine, Vol.
XXXV, April, 2001, 147-151. Lalwani, Ratna-Sculptures of Nagaraja Temple, Vol. XXVII, October,
1992, 80-82. Lodha, Kalyan Mal-Dawn of the 21st Century and Return to Religion,
Vol. XXXIV, October, 1999, 102-106. Mardia, Kanti V.-Modern Science and the Principle of Karmons in
Jainism, Vol. XXVI, October, 1991, 116-119.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY-JUNE 11-12
Mehta, Mohanlal - Jaina Concept of Memory, Vol. XXVI, Janurary,
1992, 181-185. Mehta, Vandana-Chronological Development of Jain Canonical
Commentary Literature, Vol. XLIII, July, 2008, 7-19. Mishra, Yogendra-The Date of Mahāvīra, Vol. XXXV, April, 2001,
152-169. Mukherjee, B.N.-An Analysis of the Contents of the Kālakācārya
Kathānaka, Vol. XXXII, October, 1997, 37-46. Mukherjee, S.C. Some Reflections on Jainism in Ancient Bengal, Vol.
XXVIII, April, 1994, 155-160. Mukherji, S.C.-Cultural Heritage of Bengal in Relation to Jainism,
Vol. XXXII, October, 1997, 52-60. Murthy, Narasimha-A Brahmi Tablet from Parkala, Udupt. The Earliest
Reference to Jainism in Tulunadu, Vol. XLIII, Oct, 2008, 52-60. Nag, Kalidas-International University of Non-violence (Encyclopedia
Asiana), Vol. XXXII, January, 1998, 83-90. Nag, Kalidas-The Universal Message of Jainism, Vol. XXXV, April,
2001, 170-172. Nagarajaiah, Hampa-Aporops of Kondakunda-Anvaya, Vol. XXXIV,
October, 1999, 89-90. Nagarajaiah, Hampa-Apropos of Himsā Vs Ahimsā, Vol. XXXIX, July,
2004, 7-19. Nagarajaiah, Hampa-Bāhubali : Messenger of Peace, Vol. XLI, July,
2006, 23-26. Nagarajaiah, Hampa-Dimensions of Bābānagara Inscription, Vol.
XXXVII, July, 2002, 1-10. Nagarajaiah, Hampa-Imprints of Buddhism in Karātaka, Vol. XLI,
January, 2007, 140-146. Nagarajaiah, Hampa-Pampa-Apogee of Kannada Literature, Vol.
XXXIII, April, 1999, 160-165.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Nagarajaiah, Hampa-The Neo-Digambara School, Vol. XL, January,
2006, 119-125. Nagarajaiah, Hampa-The Adipurāņa: The Genesis of Human History,
Vol. XXXVIII, April, 2004, 227-235. Nagarajaiah, Hampa-Arādhanā-Karnāa-Țikā, Vol. XXXIII, April,
1999, 166-170. Nagarajaih, Hampa-Epigraphia. Jainika, Vol. XXXVIII, July, 2003, 1-29. Nagarajaih, Hampa-Influence of Prakrit on Kannada Language, Vol.
XXVI, October, 1991, 125-132. Nagarajaih, Hampa-Jainism Under Cālukyas of Kalyāna, Vol. XXXIV,
April, 2000, 183-189. Nagarajaih, Hampa-Mahāmandalesvara Būtuga : A Profil:, Vol.
XXXVII, January, 2003, 151-162. Nagarajaih, Hampa-The Concept of Šāstra-dāna in Jainism, Vol.
XXXIII, January, 1999, 81-85. Nagarajaih, Hampa-The Garga Monarchy and Jainism, Vol. XXXIV,
January, 2000, 147-152. Nagarajaih, Hampa-Vikramāditya VI and Jainism, Vol. XXXIV, July,
1999, 12-48. Nahata, Lalit Kumar-Worshipping A Symbol-My View Point, Vol.
XXXIV, January, 2000, 139-146. Nandighoshvijaya, Muni-Intensity of Light, Vol. XXVIII, July, 1993, 46-47. Nandighoshvijaya, Muni-New Concepts About Doppler's Effect, Vol.
XXIX, October, 1994, 57-59. Ohira, Suzuko-Jainism and Unification Thought, Vol. XXXI, January,
1997, 85-97. Ohira, Suzuko-The 24 Buddhas and the 24 Tirthaņkaras, Vol. XXIX,
July, 1994, 9-22. Padmanabhan, S.-Jain Origin of a Hindu Temple, Vol. XXVII,
October, 1992, 79.

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JAIN JOURNAL: VOL-XLVI. NO. 1-IV JULY.-JUNE 11-12
Padmavathamma-Ascetic Mother Visuddhamati (PhilosopherMathematician), Vol. XXX, October, 1995, 32-41.
Pal, Chitta Ranjan -Bappabhatti Suri and Jainism in Bengal, Vol. XXXIX, April, 2005, 165-172.
Pal, Chitta Ranjan-A Less Known Cause of Prosperity of The Jainas in the Pala Kingdom, Vol. XLI, January, 2007, 128-133.
Pal, Chitta Ranjan-Jainism in Bengal, Vol. XL, October, 2005, 73-88. Pal, Chitta Ranjan-Jambūsvāmī in the Āgams, Vol. XLI, January, 2007,
134-139.
Pal, Chitta Ranjan-Mahāmuni Jambūsvāmī and Bengal, Vol. XLI, July, 2006, 27-40.
Pal, Chitta Ranjan-Position of The Jainas in Bengal During the rule of Gopal, The First Pala King, Vol. XXXIX, January, 2005, 105-114. Pal, Chitta Ranjan-Possition of The Nirgranthas (Jainas) In Bengal During The Period of "Matsyanyaya" or The "Anarchy", Vol. XXXIX, April, 2005, 173-179.
Pal, Chitta Ranjan-Were The Monks Expelled From The Buddhist Samgha by Ashok The Jainast, Vol. XXXIX, April, 2005, 180-192.
Panda, Rabindra Kumar-Refutation of the Jaina View of Moksa Criticized, Vol. XXVII, April, 1993, 215-218.
Parakh, Joharimal-Jaina Economic Thoughts, Vol. XXIX, January, 1995, 117-127.
Patil, Padmaja-Contribution of the Jains to Indian Culture with Special Reference to Non-violence, Vol. XXXI, July, 1996, 1-3.
Poddar, R.P.-Religion (Dharma): A Society Necessity, Vol. XXXVIII, April, 2004, 207-226.
Prasad, S.P. Padma-Jain Culture as Depicted in Their Folk Literature, Vol. XL, October, 2005, 66-72.
Prasad, S.P. Padma-Jain Folk Songs and Legends of Karnataka, Vol. XL, July, 2005, 7-20.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical
37
Ranganath, G.B. and T. Surya Prakash-Jain Monuments in Anantapur
District, Andhra Pradesh, Vol. XXXII, January, 1998, 65-70. Sailer, Waldemar C.-A Note on a Jain Artifact in the Lahore National
Museum, Vol. XXIX, October, 1994, 47-51. Sangave, Vilas.-Status of Woman in Jaina Society, Vol. XXVI, October,
1991, 111-115. Saraswathi-Basadis : Modes of Worship, Vol. XXXVII, October, 2002,
97-115. Satyavrat-A Note on Sarasvatamandana, Vol. XXVII, October,
1992, 90-95. Schmidt, Richard-A Primer of Saurasenī, Vol. XXX, April, 1996, 125-152. Shah, Nathubhai of London-The Western Order of Jainism, Vol.
XXXI, July, 1996, 23-33. Sharma, Arvind-Some Special Aspects of Jaina Philosophy as a
School of India Philosophy, Vol. XXXV, October, 2000, 49-52. Sharma, Krishna Gopal-Light on Religion and Philosophy from the
Early Jain Inscriptions from Rajasthan (upto 1200 A.D.), Vol.
XXVI, Janurary, 1992, 149-156. Shreyas, D.S. Bayā-Lord Mahāvīra on Pramāda, Vol. XXXIII, July,
1998, 24-27. Singh, Nagendra Kumar-Contribution of Jaina Literature in the
Development of Medical Science : Treatment of Leprosy, Vol.
XXVII, October, 1992, 71-78. Sogani, Kamal Chand, The Conception of Dravyas in Jaina
Philosophy, Vol. XXXII, April, 1998, 115-128. Somani, Ram Vallabh-History of Kharatargaccha, Vol. XXVII, July,
1992, 33-52. Somani, Ramvallabh-Somsundar Suri of Tapāgaccha, Vol. XXIX,
October, 1994, 52-56. Somani, Ramvallabh-The Digambar Jain Sect in Rājasthāna, Vol.
XXIX, October, 1994, 66-75.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Somāni, Ramvallabh-Jains Under the Rāṣṭrakuṭas of Deccan, Vol. XXXI, January, 1997, 80-84.
Somāni, Rāmvallabha-Vijayadeva Suri of Tapāgaccha, Vol. XXX, January, 1996, 80-91.
Somānī, Rāmvallabh-References of Paintings in the Kuvalayamālā, Vol. XXXII, October, 1997, 47-51.
Stavig, Gopal-Abu Bakr Al-Razi and Jain Philosophy, Vol. XXXVI, October, 2001, 79-81.
Sukla, K.S.-Dr. Tessitori's Three Harappan Seals from Bikaner : An Appraisal, Vol. XXVIII, July, 1993, 33-40.
Swami, Brameshananda-Jain Monastic Rules, Vol. XXVI, April, 1992,
245-253.
Tanaka, Kanoko-On the Life-Centred Ethics of Zoroastrianism and Jainism A Study of Indo-Iranian Religions, Vol. XLII, July, 2007, 7-18.
Thanya Kumar, S.-Influence of Bhagavān Mahāvīra's Teachings on Tamils, Vol. XXXVI; July, 2001, 25-30.
Thanyakumar, S.-A Note on Some Copper Icons from Thirunarungkondai, Vol. XXVIII, October, 1993, 101-104.
Thanyakumar, S.-An Outline of Tamil Works on Bhagavāna Mahāvīra, The 24th Tirthankara, Vol. XXXVI, October, 2001, 96-99. Tiwari, Binod Kumar-Political Personages at the Time of Mahāvīra, Vol. XXIX, January, 1995, 97-100.
Tiwari, Binod Kumar-The Followers of Pārsvanatha, Vol. XXXIII, July, 1998, 28-31.
Tiwari, Maruti Nandan-Jaina Yaksi Ambika : Bahuputrika to Sakti, Vol. XXXVII, April, 2003, 195-197.
Tiwary, Binod Kumar-Jain Non-Violence and Conservation of Nature, Vol. XXXVII, October, 2002, 73-76.
Tiwary, Binod Kumar-Relevance of Jain Principles of Mahāvīra in Modern Context, Vol. XXXVI, July, 2001, 31-36.

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39
Tornotti, Maria Luisa-Some Reflections About Anekāntavāda, Vol.
XXXVI, July, 2001, 1-5. Uno, Atsushi-Jaina Studies in Japan, Vol. XXXV, April, 2001, 173-178. Upadhye, A.N.-Social and Cultural Glimpses from the
Kuvalayamālā, Vol. XXXII, October, 1997, 61-63. Vasantha, Kumari–The Ramayana Culture in Karnataka Jainism, Vol.
XXVII, October, 1992, 96-105. Verma, Surendra-Meaning and Typology of Violence, Vol. XXX, July,
1995, 14-18 Vidyābhūşaņa, S.C.-Umāsvāti, Vol. XXXIII, April, 1999, 125-129. Vincent Sekhar, S.J.- Jaina Dharma : A Little Known Faith for Deeper
Understanding and Enchiring Life, Vol. XXXVII, April, 2003,
185-194. Vincent Sekhar, S.J.-Give Away Violence, Preserve Life :
Contemporary Call of the Sramaņa Religions, Vol. XXXIV,
April, 2000, 159-182. Vincent Sekhar, S.J.-Implications of Ahimsa on Ecology : A Jain
Perspective, Vol. XXVIII, October, 1993, 93-100. Vincent Sekhar, S.J.-Jaina Plural Perspective : A Handy Resource to
the Ministry of Dialogue and Reconciliation, Vol. XXXVIII,
January, 2004, 131-144. Vincent Sekhar, S.J.-The Human Person from Jaina and Buddhist
Perspectives, Vol. XXX, October, 1995, 55-68. Vincent Sekhar, S.J.-The śramana Response to the Human
Predicament, Vol. XXXIII, October, 1998, 37-58. Vrat, Satya-Punyakušala's Indebtedness to Māgha, Vol. XXX, January,
1996, 73-76. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVII,
January, 1993, 113-128. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVI,
April, 1992, 211-244.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVII,
July, 1992, 1-32. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVII,
October, 1992, 55-70. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVII,
April, 1993, 167-198. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVIII,
July, 1993, 1-32 Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVIII,
October, 1993, 61-92. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVIII,
January, 1994, 107-138. Weber, Albrecht Friedrich-Sacred Literature of the Jains, Vol. XXVIII,
April, 1994, 169-185. Wiles, R.-Bibliography on Umāsvāti/Umāsvāmī, Vol. XXXIII, April,
1999, 130-159. Wiles, Royce-The Bibliography of the Svetambara Canon, Vol. XXXV,
October, 2000, 53-82. Wiles, Royce-The Bibliography of the Svetambara Canon, Vol. XXXV,
January, 2001, 104-131. Winternitz, Maurice-Umāsvāmi/Umāsvāti, Vol. XXXIII, April, 1999,
121-124. Yadav, S.S.-Syādvāda : The Jain Theory of Perception, Vol. XLIII,
July, 2008, 26-32. Yashwant, Deven-Anekant and Its Parallels Between Jain and Hindu
Mythologies, Vol. XXXIX, January, 2005, 124-136. Yuvacharya, Shiv Muni,- The Jaina Theory of Karma and the Self,
Vol. XXVIII, January, 1994, 139-146.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Poetry : Kremser, Leona Smith-A Jaina Mantra, Vol. XXVIII, April, 1994, 153. Kremser, Leona Smith-Journey to the Home in the Lotus, Vol. XXIX,
July, 1994, 1-8. Kremser, Leona Smith-The Chanting Stones, Vol. XXVIII, April, 1994, 154. Verma, Bhani Ram-Thus Spake Lord Mahavira, Vol. XXXI, October,
1996, 45-46. Communication : Banthia, Hazari Mull-Bhandasar Temple of Bikaner, Vol. XXXV, July,
2000, 32-33. Banthia, K.L.-Abhidhāna Rājendra, Vol. XXXIII, April, 1999, 171-173. Sadhvi Nirvan Shree-Philosophy of Lord Mahāvīra in the Context of . Recent Problem, Vol. XLIII, Oct, 2008, 73-76. Sadhvi Yogakshem Prabha-Life and Philosophy of Lord Mahāvīra,
Vol. XLIII, July, 2008, 33-34. Sadhvi Yogakshem Prabha-Spiritual Challenges of the Day, Vol. XLII,
January, 2008, 152-154. Review of Books : Banerjee, Satya Ranjan-A Study of Tattvārthasūtra with Bhāșya by
Suzuko Ohira, Vol. XXVIII. January, 1994, 149. Banerjee, Satya Ranjan-A Study of the Bhagavati Sūtra by Suzoko.
Ohira, Vol. XXX, July, 1995, 26-27. Banerjee, Satya Ranjan-Abhidhā by Tapasvi Nandi, Vol. XXXVII,
July, 2002, 55. Banerjee, Satya Ranjan-Abhidhāna-cintāmaņi-nāmamālā of
Hemacandrācārya, ed. by Śrī Chandravijaya Gaņi, Vol.
XXXVIII, January, 2004, 180. Banerjee, Satya Ranjan-Abhinava Bhāratī Text Restored, ed. by V.M.
Kulkarni, Vol. XXXVIII, January, 2004, 181.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY-JUNE 11-12
Banerjee, Satya Ranjan-Anekānta : The Third Eye, English Translation
by Mrs Sudhamahi Regunathan, Vol. XXXVII, July, 2002, 56. Banerjee, Satya Ranjan-Anuyogadrāra-sūtra (Part I), ed. by Muni
Jambuvijayaji, Vol. XXXV, October, 2000, 83-84. Banerjee, Satya Ranjan-Apabhramsa Bhāṣā Ki Sodha Pravttiyā by
D.K. Shastri, Vol. XXXI, April, 1997, 127-129. Banerjee, Satya Ranjan-Arhat Pārsva and Dharaṇendra Nexus, ed.
by M.A. Dhaky, Vol. XXXV, January, 2001, 132-133. Banerjee, Satya Ranjan-Bhagavatīcūrņi, ed. by Rupendra Kumar
Pagariya, Vol. XXXVII, July, 2002, 53. Banerjee, Satya Ranjan-Bhava Pahuda, ed. by late Ajit Prasad, Vol.
XXVII, April, 1993, 226-227. Banerjee, Satya Ranjan-Collected Papers on Jaina Studies, ed. by
Padmanābh S. Jaini, Vol. XXXVII, October, 2002, 120. Banerjee, Satya Ranjan-Cyclopaedia of Yoga, ed. by Śrīchand
Chorariya, Vol. XXX, July, 1995, 25. Banerjee, Satya Ranjan–History of Jainism in Bihur by B.K. Tiwary,
Vol. XXXI, April, 1997, 129-131. Banerjee, Satya Ranjan-Index Internationalis Indiucus (1993) by
Sibdas Chaudhuri, Vol. XXXI, April, 1997, 131-132. Banerjee, Satya Ranjan-Jaina Dharma and Jivana by Prem Suman
Jain, , Vol. XXX, July, 1995, 26. Banerjee, Satya Ranjan-King Sūdraka and His Drama by Biswanath
Banerjee, Vol. XXX, January, 1996, 92-98. Banerjee, Satya Ranjan-Leśyā-kośa (Vol. II) compiled and edited by
Mohan Lal Banthia and Sricand Corariya, Vol. XXXVII, October,
2002, 119. Banerjee, Satya Ranjan-Mahābandha Vols. I and II), ed. by
Sumerchandra Diwakar, Vol. XXXV, October, 2000, 84.

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Vandana Mehta: Index of Articles of Jain Journal Alphabetical
43
Banerjee, Satya Ranjan-Manoramākahā by Rupendra Kr. Pagariya, Vol. XXVIII, January, 1994, 148.
Banerjee, Satya Ranjan-Muni Suvrataswamicarita by Rupendra Kr Pagariya, Vol. XXVIII, January, 1994, 147-148.
Banerjee, Satya Ranjan-Mānatungācārya aur unke Stotra-, ed. by Madhusudan Dhaky and Jitendra Shah, ed. Vol. XXXV, January, 2001, 133-134.
Banerjee, Satya Ranjan-Mulaśuddhi-prakarana (in 2 volumes), ed. by Acarya Dharma Dhurandharasuri and Pt. Amṛtalal Mohanlal Bhojak, Vol. XXXVII, July, 2002, 53-54.
Banerjee, Satya Ranjan-Nirgrantha (Vol. III 1997-2002) ed. by M.A. Dhaky and Jitendra B. Shah, Vol. XXXVII, October, 2002, 120. Banerjee, Satya Ranjan-Nirgrantha (Vols. I and II), ed. by M.A. Dhaky and Jitendra B. Shah, Vol. XXXV, October, 2000, 82-83. Banerjee, Satya Ranjan-Prachin Ardhamagadhi Ki Khoj Me, by K. R. Chandra, Vol. XXVI, April, 1992, 258-260.
Banerjee, Satya Ranjan-Pramāṇa-mīmāmsā of Hemcandra, Sanskrit text edited with Gujarati Translation by Ratnajyota Vinaya, Vol. XXXVII, Julv, 2002, 54
Banerjee. Satya Ranjan--Prākṛia Bhāṣā caur Sahitya, ed. by Prem Suman Jain, Vol XXX, July, 1995, 25-26
Banejo Satya Ranjan-l'urāna Perenns, ed by Wendy Donger. Vo! XXVIII. January 1994 150.
Banerjee, Satya Ranjan-Reality by S.A. Jain. Vol XXVIII, October 1993, 105-106.
Banerjee, Satya Ranjan-Religion and Philosophy of the Jains by Viracand Raghavji gandhi, ed. by N.J. Shah, Vol. XXX, July, 1995, 24-25. Banerjee, Satya Ranjan-Role of Space-Time in Jaina's Syadvāda and Quantum Theory by Filita Bharucha, Vol. XXVIII, January, 1994, 149-150.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Banerjee, Satya Ranjan-Saţtaka Literature : A Study by C.S. Naikar,
Vol. XXX, July, 1995, 23-24. Banerjee, Satya Ranjan-Sambodhi (Vol. XXIV, 2001), ed. by J.B. Shah,
Vol. XXXVII, July, 2002, 55. Banerjee, Satya Ranjan-Studies in Jainism, Vol. XXXV, October, 2000, 85. Banerjee, Satya Ranjan-Studies in Jainology by B.K. Khadabadi, Vol.
XXXI, April, 1997, 132-133. Banerjee, Satya Ranjan-Syntactic Studies of Indo-Aryan Languages
by Sukumar Sen, Vol. XXX, January, 1996, 98-100. Banerjee, Satya Ranjan–The Clever Adulteress, ed. by Phyllis Granoff;
A Treasury of Jain Tales, ed. by V.M. Kulkarni; Stories from Jainism by Mrugendra Muni Mahārāj; Hindi Jain Kathā Sāhitya
by Satyan Prakash Jain, Vol. XXIX, October, 1994, 78-81. Banerjee, Satya Ranjan-The Great Kushana Testament by B.N.
Mukherjee, Vol. XXXIII, January, 1999, 116-119. Banerjee, Satya Ranjan–The Jain Path of Purification by Padmanabha
S. Jaini, Vol. XXVIII, July, 1993, 55-60. Banerjee, Satya Ranjan-Vardhman Jivan Kosa-, comp. by Mohanlal
Banthia and Srichand Choraria, Vol. XXVII, April, 1993, 227-228. Banerjee, Satya Ranjan-Śramana Bhagavāna Mahāvīra by Pt.
Śrīkalyāņa Vijayajī Gani, Vol. XXXVII, October, 2002, 119. Banerjee, Satya Ranjan-Ācārānga ed. by K.R. Chandra, Vol. XXXI,
April, 1997, 134-136. Battacharya, Ramkrishna-Jaina Theory of Multiple Facets of Reality
and Truth ed. by Nagin J. Shah, Vol. XXXV, October, 2000, 85
90.
Bhattacharya, Ramkrishna-Essay in Indian Philosophy by Nagin J. Shah;
Jainadarśana aur Kevalajñāna ki Vibhāvana by Nagin J. Shah, Vol. XXXVII, October, 2002, 116-118.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical
Jain, Sushil-Absent Lord, by L.A. Babb, Vol. XXXI, January, 1997,
98-100. Jain, Sushil-Riches and Renunciation : Religion, Economy, and Society
among the Jains by James Laidlaw, Vol. XXX, July, 1995, 19-23. Majumdar, Pradip Kumar-The Labdhisāra by L.C. Jain, Vol. XXIX,
April, 1995, 167-168. Pratibha Jain-Pearls of Jaina Wisdom by D.C. Jain, Vol. XXXII, July,
1997, 35-36. Raman, K.V.-The Rajputs of Rajputana by M.S. Naravane, Vol. XXXV,
January, 2001, 134-135. Shah, Pradyumna-Aspects of Jainology and Buddhist Studies, ed. by
Jinendra Jain, Vol. XXXVIII, January, 2004, 182-183. Obituary: Banerjee, Satya Ranjan–In Memoriam : Ganesh Lalwani, Vol. XXVIII,
January, 1994, 151. Books Received/Jain Bibliography/Bibliothica Jainica : Banerjee, Satya Ranjan, Vol. XXVII, July, 1992, 53. Banerjee, Satya Ranjan, Vol. XXVII, January, 1993, 165. Banerjee, Satya Ranjan, Vol. XXIX, July, 1994, 45-46. Banerjee, Satya Ranjan, Vol. XXIX, April, 1995, 165-166. Banerjee, Satya Ranjan, Vol. XXX, October, 1995, 72. Banerjee, Satya Ranjan, Vol. XXXI, January, 1997, 101-102. Banerjee, Satya Ranjan, Vol. XXXI, April, 1997, 137. Banerjee, Satya Ranjan, Vol. XXXII, January, 1998, 91. Banerjee, Satya Ranjan, Vol. XXXIII, April, 1999, 175. Banerjee, Satya Ranjan, Vol. XXXIV, July, 1999, 68-70. Banerjee, Satya Ranjan, (Some noteworthy editions of Tattvārtha Sūtra
and Miscellaneous) Vol. XXXIV, October, 1999, 113.

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12
Banerjee, Satya Ranjan, Vol. XXXVI, October, 2001, 100. Banerjee, Satya Ranjan, Vol. XXXIX, October, 2004, 75. Banerjee, Satya Ranjan, Vol. XXXIX, January, 2005, 137-140. Banerjee, Satya Ranjan, Vol. XXXIX, April, 2005, 193-196. Banerjee, Satya Ranjan, Vol. XL, October, 2005, 89-92. Banerjee, Satya Ranjan, Vol. XL, January, 2006, 138-147. Banerjee, Satya Ranjan, Vol. XL, April, 2006, 187-188. Plates : Sculptures of Pudukkottai Region, Vol. XVI, October, 1993, 105. Jain Temple Kobe, Japan (colour), Vol. XXVII, April, 1993, 167. Jain Centre, Leicester, U.K., Vol. XXVII, April, 1993, 199. Detroit Jain Temple, U.S., Vol. XXXIII, July, 1998, 34. Polychrome Wood-carvings of Jain Derasara, Vol. XXVII, January,
1993, 161. Gleanings : A God Descended from Heaven : J.J. Rawal, Vol. XVI, October, 1991,
135-138. Treasure Trove of Jain Art and Architecture : Mishra Bibhuti, Vol.
XVI, October, 1991, 190-192. A Temple Lost in Time : Arun. Vol. XXVII, January, 1993, 163-164. Report: Chaturvedi, Mithilesh-e Report of A Seminar on Pancagranthi
hākaruņa of Buddhisagara Sūri, Vol. XL, April, 2006, 185-186 Jain, Sushil - Jam conventionall'insburg, Vol. XXVIII, July, 1993, 48-54. Report on the International Seminar on Lord Mahāvīra and the 21st
Century in Kolkata, Vol. XXXVI, January, 2002, 149-168. News on Jainism Around the World: A Seminar held at Ahmedabad on the original language of Jain
canonical works, (27-28 April, 1997 under the joint auspices

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Vandana Mehta: Index of Articles of Jain Journal Alphabetical
47
of Prakrit Text Society, Prakrit Vidya Mandala and Prakrit
Jain Vidya Vikas Fund) Vol. XXXIII, April, 1994, 174. News on Chitharal temple, From Indian Express, 20.8.94, Indian
Express, 12.9.94 by M. Saji, Indian Express, 28.11.94 by S.
Thanyakumar, Vol. XXIX, Oct. 1994, 82-85. A Jaina Shrine in Vijayamangalam, From Indian Express by K
Venkatachari, Vol. XXIX, Jan. 1995, 128. Thousand Attend Jaina Convention at Chicago, From India Post,
July 14, 1995, Vol. XXX, Oct. 1995, 69-71. The bas relief Panel of Lord Mahāvīra at Satya mangalam, From
the Hindu, Oct 2, 1995; Jain Ācārya brings life to sleepy village, From the Hindu Oct 2, 1995; Stone Sculpture piece found in Polur, From the Hindu Feb. 7, 1996; Vepery Jain temple ‘Pratis?hā'on May 23, From Indian Express, May 12, 1997; Sittannavasal Paintings endangered, From Indian Express, 9.9. 1996; A Modern Jaina Mathematician, (Anupam Jain), by
Padma Vathamma, Vol. XXXI, Oct. 1996, 66-73. Summer School in Prakrit Language and Literature, May 24 to July
14, by Vimal Prakash Jain, Vol. XXXIII, July, 1998; Temple event shows U.S. adaption, From the Cincinnati Enquirer, Metro/Butlei, May 15, 1998; Conference on Jainism and Ecology'at Harvard, From India abroad, July 10 to July 12,
1998, by Sulekha Jain, Vol. XXXIII, July, 1998, 32-35. A International Seminar on Umāsvāti and his works, 5-7 Jan, 1999
at BLII, Delhi; A National Seminar on Bhadrabāhu and his works

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JAIN JOURNAL: VOL-XLVI, NO. I-IV JULY.-JUNE 11-12
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
2. Periodicity of its Publication 3. Printer's Name
Nationality and Address
: Jain Bhawan
P-25 Kalakar Street,
Kolkata - 700 007 : 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 July 2012

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49
JAIN BHAWAN : ITS AIMS AND OBJECTS
To achieve these post research on Jain Relie the people of the
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. 2. To develop intellectual, moral and literary pursuits in the society. 3. To impart lessons on Jainism among the people of the country.
4. To encourage research on Jain Religion and Philosophy. To achieve these goals, the Jain Bhawan runs the following programmes in various fields. 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, ISSN 0021-4043. Titthayara in Hindi ISSN 2277-7865 and Sramana in Bengali ISSN 0975-8550. 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 Šramana, which is being published for thirty year, has become a prominent channel for the sbvgftr54 pread 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 renowned

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JAIN JOURNAL : VOL-XLVI. NO. 1-IV JULY-JUNE 11-12
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 Sūtra (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) Prasno ttare 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:
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Price: Rs. Vol - II (satakas 3-6) Vol - III (satakas 7-8)
Vol - IV (satakas 9-11) James Burges - The Temples of Satrunjaya, 1977, pp. x+82 with 45 plates
Price: Rs. [ It is the glorification of the sacred mountain
Satruñjaya.] 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
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translated by Shrimati Rajkumari Begani Ganesh Lalwani - Sraman Samskriti ki Kavita,
translated by Shrimati Rajkumari Begani Ganesh Lalwani - Nilāñjanā
translated by Shrimati Rajkumari Begani 4. Ganesh Lalwani - Candana-Mürti,,
translated by Shrimati Rajkumari Begani 5. Ganesh Lalwani - Vardhamān Mahāvir 6. Ganesh Lalwani - Barsat ki Ek Rāt, 7. Ganesh Lalwani - Pañcadasi & Rajkumari Begani - Yado ke Aine me,
Price: Rs. Price: Rs. Price: Rs. Price: Rs. Price: Rs.
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JAIN JOURNAL : VOL-XLVI, NO. I-IV JULY-JUNE 11-12
20.00
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Price: Rs. 14. Smt. Lata Bothra - Bharat me Jain Dharma Price: Rs. 15. Smt. Lata Bothra - Aadinath Risabdav Aur AustapadPrice : Rs. 16. Smt. Lata Bothra - Austapad Yatra
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Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePraśnottare Jaina Dharma
Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahāvir Kathāmrita
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Edited by S.R. Banerjee Price: Rs. 4. Shri Suyash Muniji - Aşrunninu Vyākhyāna(Bengali)
Edited by S.R. Banerjee Price: Rs. 5, Panch Pratikraman Sutrani.
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