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 Price: Rs. 20.00 July 2011- April 2012 JAIN Journal Gan // 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. tsh LODHA CHARITABLE TRUST 14, Government Place East Kolkata - 700 001

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A Quarterly on Jainology JAIN JOURNAL A Peer Reviewed Research Quarterly Vol. 46 No. 1-4 jaina apana JAIN BHAWAN CALCUTTA July-June 2011-2012

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JAIN JOURNAL Vol. XLVI No. I-IV July - June 2011-2012 Rupees Twenty Copyright of articles, etc. published in the Jain Journal is reserved. All contributions, which must be type-written, iind correspondence regarding contributions, and book-reviews should be addressed to The Editor, Jain Journal, P-25 Kalakar Street, Kolkata-700 007. e-mail : jainbhawan@rediffmail.com 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 IMPACT OF OTHER YOGA-SYSTEMS ON HEMACANDRA'S YOGA SASTRA Dr. Sagarmal Jain LAYMAN-ETHICS AS PROPOUNDED IN THE STORY OFANANDA 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 SASTRA Sagarmal Jain Among the eminent and versatile Acaryas of Jaina tradition, who wrote the works on Jaina-yoga system, such as Jinabhadragani, writer of Dhyanasataka (A.D.5th-6th century), Pujyapada Devanandi. Writer of Samadhitantra, and Istoupadesa (A.D.5th-6th century) Acarya Haribhadra writer of Yoga-vinsika, Yoga-sataka, Yoga-destisummucaya and Yogabindu (8th century), subhacandra writer of Jnanarnava (A.D. 11th-12th century), the Hemacandra writer of Yoga-sastra is most prominent. Though the Yogasastra 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 Acaryas on it. In general we can say that this work is influenced by many works of previous Jaina Acaryas as well as non-Jaina Acaryas. In the field of Jaina-yoga we have some impact of non-Jaina Acaryas an their works such as Patanjali's Yoga-sastra as well as Gheranda samhita, Hatha yoga pradipika etc. along with some Jaina Acaryas and their works such as yoga works of Acarya Haribhadra and Jnarnava 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 Acaryas and their works, except the yogasutra of Patanjali 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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8 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 mention of pranayama, satcakras and their relating concepts. In the history of Jaina-yoga for the first time pranayama was mentioned in Jnanarnava of Subhacandra and then Acarya Hemacanra's Yogasastra. 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-sastra of Hemacandra chapter-vise. Its first chapter deals with the importance of Yogic-sadhana as well as five mahavratas, pancasamitis 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 marganusari 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-darsana) along with twelve vows of house holder in detail, which are also based on the Jaina canonical work and other traditional works, such as Tattvarthasutra 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 (bhavanas), 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 Acaryas and their works the fifth chapter of yoga-sastra is devoted to pranamyama. In this fifth chapter we find the direct impact of Patangali's Yoga-sutra as well as Hatha-yoga pradipika and Gherandasamhita on Hemacandra. In its first verse Hemacandra mentions that "having obtained mastery on various postures Patanjali and others advocated the necessity of pranayama (breath-control) for securing meditational power, as otherwise there will be no control over the mind". Here Hemacandra advocated the necessity of Pranayama, while in earlier Jaina tradition pranayama has not been accepted as an essential limb of Yogic-sadhana. Though in this fifth chapter Hemacandra gives a very detail account regarding the Pranayama, but in the sixth chapter of his Yogasastra he him-self rejected the necessity of pranayama, he writes". tatrApnoti manaHsvAsthyaM prANAyAmaiH kdrthitm| prANasyAyamane pIr3A tasyAM syAccittaviplavaH / / 4 / / pUraNe kumbhane caiva recane ca parizramaH / cittasaMklezakaraNAn makteH pratyUhakAraNam / / 5 / / 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-sastra of Hemacandra is fully borrowed from Patanjali's Yogasutra and Hath yogapradipika. But being an Acarya of Jain-tradition in the sixth chapter of Yoga-sastra he rejected the necessity of pranayama, because it was not accepted as an essential feature of Jaina-yogasadhana in Jaina canonical works as well as even by Haribhadra, a

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10 JAIN JOURNAL VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 founder of Jaina-yoga system. In the fifth chapter of yogasastra Hemacandra deals with pranayama 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 pranayama, 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 dharmadhyana i.e. the Pindastha, Padastha, Rupastha and Rupatita 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 dyanas and five types of dharanas. Acarya Haribhadra also silent regarding these in his various yoga-works. After Haribhadra, there are two other Jaina Acaryas 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 Jnanarnava, 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 (Yogasastra 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 11 and Yoga-sutra of Patanjali. Secondly while discussing the Dharmadhyana Hemachandra mentions four types of it, such as pindastha, padastha, Rupastha and Rupatita, along with five types of dharanas i.e. parthivi, agneyi, vayavi (svasana), varuni and tattvarupavati of the pindastha dhyana, Here it is to be noted that these four types of dhyanas and five types of dharanas are also available in Buddhist and Hindu Tantric Literature, but not in early Jaina-literature. Though Hemachandra in his Yogasastra 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, rupastha and rupatita dhayan along with above mentioned five dharanas. But in this regard scholars are of the opinion that he borrowed these ideas either from Subhachandra's Jnanarnava, 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 Yogasutra, Gherandda-Samhita, Skandapurana, Sivasamhita 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-sastra is devoted to padastha-dhyana. This chapter fully concern with mantrika sadhana. 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 Acaryas such as Haribhadra, subhacandra and some others. Nineth chapter of yogasastra deals with the rupasthadhyana and the tenth chapter of it is devoted to the nature of liberated souls along the four sub-types of dharma dhyana i.e. Ajnavicaya, Apayavicaya vipaka-vicaya and sansthana-vicaya in detail. This chapter deals with these, according to Jaina canonical works and dhyana sataka. The eleventh chapter of yoga sastra 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) viksipta (2) yatayata (3) silista and (4) sulina in detail. This kind of division of mind Hemacandra barrowed from the Goraksanath'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-sastra and above mentioned works in the third volume of yoga-sastra 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 Patntagali's Yogasutra, Hathyogapradipika, Amanaskayoga of Goraksanatha, Kularnava and Gherndasamhita of Hindu tradition, Tattvanusasana of Nagasen of Buddhist tradition as well as subhachadra's Jnanarnava of Digambara sect. Here it is to be noted that Hemacandra in writing his yogasastra mostly depended on subhacandra's Jnanarnava along with some Swetambara texts such as Dhyanasataka, and its Haribhadriyatika, prasamarati, of Umaswati, Brahatkalpabhasya 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 Mahavira, on whose name the first chapter of Upasakadasa, an Anga canonical literature was constructed. Presenting the subject matter through the dialogues between Arya Sudharma and Jambu is a very common style of Ardhamagadhi literature. The title of the chapter is more likely to be of a story related to the excellence of laymen spirituality. Jain Ardhamagadhi literature acclaim to be the original source of Lord Mahavira'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 Mahavira who became his follower and a famous sravaka of that time. The chapter depicts pious character of Ananda 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 Ananda and Lord Mahavira till Ananda's next birth in the abode of heaven. It seems that it has been tried to record the life of Ananda'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 Ardhamagadhi 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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14 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY-JUNE 11-12 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 Ananda 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 ganadhara of Lord Mahavira regarding Ananda's avadhijnana and his higher level of arduous endeavour had fuelled up ardent desire of spirituality among lay people. Rightly this was the main objective of Upasakadasa. 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 Ananda 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 Upasakadasa 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 Mahavira'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 Mahavira. Main objective of Upasakadasa is to recoed spiritual achievement of ten Upasakas in terms of defining the height of arduous evdeavour. Upasakas are known to be house holders observing comparatively light means of spirituality. Also they are known as sravakas. Upasaka means those who started approaching to the pure state of soul and hence have a poor quality of clarity in meditation and knowledge while sravaka 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 gunasthana (stages of spiritual upliftment), the righteousness in fourth gunasthana needs no effort, it originates spontaneously. It is lowest and minimum level of righteousness. Whosoever believes in the doctrines of Jainology becomes a sravaka and he/she belongs to the fifth stage2. But a sravaka can never cross the fifth stage and to opt sixth stage it is necessary to be a monk. It needs extreme purification. 15 sravaka-hood comprises three subsequent categories3, such as, pakska, naistika 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 sravaka code of conducts elaborately. Of which some of the books can be mentioned here. Ratnakarndakasravakara of Samantabhadra, Navakarasravakacara of Yogendra Deva, Vasunandisravakacara, Sagaradharmamrta of Pandit Asadhara, Sravakacara of Acarya Padmanandi 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 sravaka-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 sravaka-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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16 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY-JUNE 11-12 austere and acquired avadhijnana 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 avadhijnana, elevated himself from a common house holder to the observer of avadhijnana, through the subsequent categories of sravaka-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 sravaka-hood is limited into only fifth gunasthana even it is divided into different categories on which ascending and descending order of one's austerity is decided. sravaka-hood comprises twelve fold little vows, eleven subsequent stages of pratima, eight fold key qualities or mulagunas and six kinds of essential duties means sadavasyakas 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 siksavratas (re-inforcing vows) comprise desavrata, samayika, prosadhopavasa, atithi-samvibhaga vrata. Desavrata means to confine ones wishes (within a certain limit in respect of area). Samayika is to put ones thought into ownself. Posadha means ekasana (spiritual fasting). To keep fast on the eighth and fourteenth day of every fortnight is known as posadhopavasa. Atithisamvibhaga 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 aryika, elaka, ksullaka, ksullika and a sravaka 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 kupatra and those who aberate from religious code of conduct are to be known as apatra4 these two categories should be avoided by a sravaka when offering food in order to save ownself from acquiring vices as well. Three types of gunavratas (supplementary vows) comprise a. digvrata, anarthadanda tyaga, bhogopabhogaparimana vrata. Digvrata means

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Dr. Lopainudra Bhattacharyya :Layman-Ethics as Propounded in the Story 17 having drawn a certain limit of movement in each direction. According to Jain belief ten directions have been taken into consideration in this context Anarthadanda tyaga 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 aticaras 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 aticaras are given bellow : non-voilence: chedana (to split), bandhana (arresting), pidana (giving pain), atibhara ropana (embarrassing with extra loads), bhaktapanovaccheda or aharana (stop providing food and water etc.) (according to Digambaras) and bandha, vadha chaviccheda, atibhara and bhakta panovaccheda etc. are considered by Svetambaras. Non-stealing : according to Digambaras aticaras are as : cauraprayoga, caurartha-adana, vilopa, hinadhika-vinimana, pratirupaka-vyavahara. According to Ardhamagadhi literature aticaras are as : tenahde, takkaroppaoge, viruddha rajjatikkame, kulatula-kudamane, tappadiruvaga vavahare 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 svetambara but most of the aticaras resemble with each other in both the sects. Parallel numbers are given here. Svetambara Digambara Anyavivaha karana ananga krida kamativrabhinivesa para vivaha karana ananga kidda kamabhoge tivvabhilase ittariya pariggahiya gamane itvarika 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 Svetambara's apariggahiya gamane. Digambaras present five varieties of aticaras including vitatva. Whereas Svetambaras present apariggahiya-gamane. Vitatva and apariggahiya-gamane differ from each other. The meaning of vitatva lies in coquetry with the gesture of sex urge. Whether apariggahiya-gamane means enjoying amorous sport with a woman not married yet. In ittariya pariggahiya-gamane Svetambaras include two different words itvarika and parigrhita in two different meanings. In the same category aparigrhita could be included as these three words are used to indicate three types of women hood. Itvarika should be itvarika when it is referred to feminine sense as it happens to see in the following word parigrhita. Then it would be ittariyapariggahiyagamaae by euphonic combination. Out of this combined form we can derive apariggahiya too. Then it remains needless to form another aticara with the word apariggahiya. There fore it semms that the sense of vitatva was omitted at the time of editing of Ardhamagadhi literature and somehow another aticara was managed to fill up the number of five there. Aticaras of truth: parivada, rahobhyana, kutalekha kriya, paisunya, nyasapahara etc. are considered by the Digambaras. sahasabbhakkhane, sadaramanta-bheye, mosavaese, kudalekhakarane etc. are considered by Svetambaras. Those which resemble with each other between Digambaras and Svetambaras are given bellow: Digambara Rahobhyakhyana kutalekha kriya Svetambara rahassabbhakkhane kucalehakarane Parivada means using slang words when criticizing others. Paisunya means to tell ones secret to others. Svetambara's sadaramanta-bheye is very close to paisunya. Nyasapavada or nyasapahara and mosavaese have to no resemblances with each other.

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Dr. Lopamudra Bhattacharyya :Layman-Ethics as Propounded in the Story aticara of non-possession: Digambaras count ativahana, atisamgraha, ati-vismaya, atilobha, atibhara-vahana etc. whereas there are khetta-vatthu-pamanatikkame, dhanadhanna pamanatikkame, dupaya-caupaya pamanatikkame, kuviya pamanaatikkame, etc. in Ardhamagadhi literature. Those which resemble with each other in both the sects are given bellow: Digambara Ativahana Ati samgraha acaurya Svetambara dupaya caupaya pamanatikkame 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 svetambara (small vows) panaivayaveramana 19 musavaa veramana adinnadanaveramana sadara santosiya iccha parimana Similarly other siksavratas and gunavratas have number of aticaras. Ananda takes oths to observe twelve fold little vows before Lord Mahavira. Thus he enters into the first step of sravaka-hood. Though this much of information does not help up to define any category of sravaka-hood, but it helps us to know the procedure of attaining sravaka life in light of the Jain customs. Attainment of pratima is one of the essential qualities of sravaka. Pratima is known to be the grade of spiritual progress in

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20 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 terms of renunciation. There are eleven types of pratimas. The name of the pratimas are given bellow : 1. darsanika, 2. Vratika, 3. Trikala samayike pravstta, 4. prosdhopavase pravitta, 5. Sacitta parihara, 6. Diva brahmacarya, 7. sarvatha brahmacarya, 8. Arambha nivetta, 5. Parigraha nivrtti, 10. Anumata nivrtti, 11. Uddistahara nivrtti. The eleventh pratima is divided into two classes-those who hold only one piece of cloth, are known by the term ksullaka,' and those who ho don'y kaupina are known as elaka'. A sravaka must have eight fold mulagunas. Renunciation of honey, meat, alcohal and five kinus if undumbaraphalas (fruits called undumbara) is known as mula inas. Another four types of dharmas are prescribed for sravakas, such as-dana, paja, sila and upavasa. Those who observe all above sravaka codes are called sravakas. But as said above sravakas have three categories such as paksika, naisthika and sadhaka. Paksika is a term that derived from the word paksa. maitri (amity), karunya (compassion), pramoda (bliss), madhyastha (impartiality or balanced) are the qualities by which one abjures every kinds of violence generally occurred through asi (defence services), masi (office jobs), krsi (agriculture) and vanijya (commerce), it is known as paksa8 according to Jain belief. One, who has faith his own religion and hence follows the same, is called paksika. Here religion means Jain path of spirituality. paksikasravakas are known to in the ab initio state of purification and having no I pratima at all before meeting Lord Mahavira Ananda sravaka was a layman. After having met Mahavira, he observed twelve fold vows and thus he stepped into the first stage of sravaka-hood and became paksika. The second stage is called naisthika. But there is one another stage of sravaka-hood in between paksika and naisthika, which is known as carya-hood". The sravaka who attains this state is called carya-sravaka. A carya-sravaka observes little vows and so attains

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Dr. Lopamudra Bhattacharyya :Layman-Ethics as Propounded in the Story 21 pratimas upto tenth number anumata-virata-pratima with mulagunas as well", where as paksikas do not observe vows so they are told to be avratis. The question arises here-a sravaka should be known by his vows and pratimas, then how paksikas are called as sravakas without any vow? The answer was found in the Digambara literature in the context to be minimum but essential code of conduct for a sravaka not attaining any vow such as ratri-bhojana viramana, sacitta-tyaga, intaking only boiled or refined water etc. thus as ratribhojana viramana, sacitta-tyaga, intaking only boiled or refined water etc. thus despite of having on the basis of these kulakriyaa. A sravaka grows carya-sravaka from the time he hands the house hold life. The second stage of sravaka-hood is called naisthika. The term nistha is used in the meaning of intensified spirituality. So naisthika sravaka can have the best quality of lesya (aural coloration) as well. A sravaka reaches to this state by having destruction cum subsidence of the kasayas causing destruction of partial restraint. Sadhaka-sravaka appears in the third or final stage of sravakahood 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 sadhaka are given bellow: jivitante tu sadhanam dhyana suddhatma sodhanam... (Ma. pu. 39/149). sakala guna sampurnasya sarira kampanocchvasanonmilanavidhi pariharamanasyalokagramanasahsarira parityagah sadhakatvam. (Ca. Sa. 41/2). Acarya Amitagati adds six essential duties to it which are given in the following manner samayika, stavan, vandan, pratikramana, pratyana, tanutsarga etc. (A.g.sra.8/29). These are salavasyakas. According to Caritrasara these sadavasyakas deviate from the above said numbers. These are as follows: ijya, vrata,datti, svadhyaya, samyama, tapa etc. As a sravaka Ananda gradually elevated himself to the highest rank of sravada-hood. An account of his progress is being here. For fourteen of sravaka-hood Ananda observed sila, vrata, guna, pratyakhyana and prosadhopavasa etc. (by mentioning)

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JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 prosadhopavasa it has been shown that Ananda observed the fourth pratima by that time). It is mentioned in the text thus: tae nam tassa Anandassa manovasagassa uccavaehim silavvaya gunaveramana. paccakkhanam posahovavasehim appanam bhavemanassa cauddasa samvaccharaim vikkamtaim. 22 Then Ananda appears as a carya-sravaka. In the text is mentioned thus: jettha puttam kudumbe thavitta....... jettha puttam apucchitta, kollae sannivese nayakulamsi posahasalam padilehitta samanassa bhgavao Mahavirassa amtiyam dhamma pannattim uvasampajjitta nam viharai. In this course he observed vanaprastha asrama after renouncing house hold life. Then Ananda observed all the eleven pratimas gradually. The text says: tae nam se Anande samanovasae padhamam uvasaga padimam adasuttam ahakappam..........arahei. tae nam se Anande samanovasae doccam ahasuttam ahakappam......kittei arahei. Here Ananda stands as a naisthiaka sravaka. Then Ananda acquired avadhijnana14. The territory of avadhijnana was vast. The text mentions this as follows: puratthime nam janai pasai. Then Ananda got to be sadhaka by observing fast until death. It is told in the text thus: Anande namam. anavakamkhamane viharari. Anande kidikidiya bhue kise dhamani samtae jae. Ananda practiced spiritual austere as a sravaka for long twenty years out of which sex years he lived alone by renunciation of house hold life. Within six years of sravaka-hood he observed pratimas and appeared as naisthika and sadhaka-sravaka 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. srnoti gurvadibyo dharmamiti sravakah. Sagara Dharmamrta sopagya tika 1/15 B. dana yajana pradhano, jnana sudham sravakah pipasuh syat (1/15) Sagara Dharmamrta C. saddrg...yah sruyate yativrata ratastamsraddadhe sravkam. (1/16) Sagara Dhramamrra 2. Sa pancama gunasthana vartti sravako bhavati Dravya Samgraha tika 13/34/5 3. A. sadhakatvamevam paksadibhirhimsadyupacitam papam apagatam bhavati. Caritra Sara 41/3 B. paksikadibhi tredha sravakastatra paksikah. Sagara Dharmamrta 1/20 4. ......sravak pratidin apne bhojan se uttam madhyam aur jaghanya tin prakar ke patron ki pratiksa karta hai. Samyaktva sahit muni uttam patra hai, aryika, elak, ksullak, ksullika athva vrati sravak madhyampatra hai tatha ses samyak drsti sadharmi jan jaghanya patra kahalate hain. Iske vipari mithya drsti vrati samyami kupatra hain tatha samyaktva aur sil vraton se rahitvyakti apatra kahalate hain. Sastra sara samuccaya, carananuyoga, sravakaca, atithi samvibhaga vrata (hindi tika). 5. : a. darsanika...vratika...trikala samayike pravrttah prosadhopavase, sacitta pariharena pahcamah, diva brahmacryena sasthah, sarvatha brahmacaryena saptamah, arambha nivrttostamah....parigraha nivrtto navamah....anumata nivrtto dasamah uddistahara nivrtta ekadsamah. Dravya Samgraha Tika 45/195/5 b. damsana vaya samaia posaha sacitta raibhatte ya. bambharambha pariggaha anumana uddittha desa viradede. Barasa Anupekkha. 69 6. a. kaupinasamkhyana (dharah) Sagara Dhrmamrta 7/38 b. ksullakah komalacarah.... Eka vastram sakopinam Lati Samhita 7/63

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24 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 I c. sita kaupina samvyanah Saga Dhrmamrta 7/38_ 7. a. earasammi thane ukkitto savao have duviho vatthekka dharo padhamo kovina pariggaho vidiho. Vasunandi sravakavara 301 b. ekadasa-vratasthau dvau sto dvau nirjarakau kramat. 7/55. tatrailakah grhnati vastram kaupina matrakam. 7/56. Lati samhita 8. tatra pakso hi Jainanam krtsna himsa vivarjanam. Maitri pramoda karunyamadhyasthairupabrmhitam. Maha Purana 39/146 9. nettham yah paksikam kascid vratabhavadastyavrati. (2/47) Darsana pratima nasya gunasthanam na pancamam. kevalam paksikah sah syadgunasthanadasamyatah. 3/131 Lati Samhita. 10. desayamaghna kasaya- ksayopasamaa taratamya vasatah syat. Darsanikadyekadasadsavaso naisthikah sulesyantarah. Sagara Dharmamrta 3/1. 11. himsa sambhave prayascitta vidhina visuddhah san parigraha parityaga karane sati sva grham dharmam ca vesyaya samarpya yavat grham parityajati tavatasya carya bhavati. Caritra Sara 40/4. 12. Carya -- darsanikarabhyanumati...grhatyagaparyantamityadi, Sagara Dharmamrta, first chapter, p.38. 13. evameva ca sa cet stat kulacara kramat param. Vina niyamaditavat procyate sa kulakriya. Lati samhita 3/129. 14. a. amtma khamdamtaim parayanuppaduhi mutti davvaim, jam paccakkhai janai tamohinanam ti nayavvam. Tiloya Pannatti 4/972. b. paramanu pajjamtasesa poggala davvanamasamkhejja logamettakhetta kala bhavanam kamma sambandha vasena poggala bhava muvagaya java....Kasaya Pahuda 1/1/s.28/43. c. ohinanam nama davva khetta kala bhava viyappiyam poggala davvam paccakkham janadi. Dhavala 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-Puranas, 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 Umasvati 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-Anekantavada 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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26 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 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 Divakara and his Nyayavatara, 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-Satkhandagama and Sauraseni, Vol. XXX, April, 1996, 101-124. Banerjee, Satya Ranjan-Rsabhadeva, Vol. XXXV, April, 2001, 185-188. Bhattachary, Ramkrishna-Haribhadra's Saddarsana 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 Svabhavavada and the Lokayata, Vol. XXXVI, July, 2001, 46-52. Bhattacharya, Ramkrishna-Hemacandra on the Carvaka: A Study, Vol. XXXVII, January, 2003, 133-150. * Bhattacharya, Ramkrishna-Jain Sources for the Study of Pre-carvaka Materialist Ideas in India, Vol. XXXVIII, January, 2004, 145-160.

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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-Carvaka Materialism in Vasudevhindi, Vol. XLIII, January, 2009, 102-109. Bhattacharya, Ramkrishna-Syadvada in the View of Three Modern Scientists, Vol. XXXV, July, 2000, 19-22. Bhattacharya, Ramkrishna- The Carvakas 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 Acarya Sthulabhadra, 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 Acarya Sthulabhadra, Vol. XXXVI, October, 2001, 82-88. Brahmeshananda, Swami-Tapas in Monasticism, Vol. XXXVI, April, 2002, 171-179.

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28 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-Acaranga, 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.-Umasvati 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.-Mahavira 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. Flugel, 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,

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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. Govardhanadasa, Brahmacari- Sri, Mahatma Gandhi and Kavi Rajacandra on Philosophical Discourse, Vol. XXX, October, 1995, 42-54. Hampa, Nagarajaiah-Gandhahasti Mahabhasya : Revisited, Vol. XLIII, Oct, 2008, 49-51. Hampana, Kamala-Danacintamani Attimabbe, Vol. XXX, January, 1996, 77-79. Hampana, Kamala-Status of Woman in Jainism in Karnataka (Nal gavundi Jakkiyabbe, Saviyabbe-the warrior, Patra-JagadaleBacaladevi, Poetess Jakkatamba, Rani-cenna-bhaira-devi), 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 (Kevalajnana), Vol. XXXVII, January, 2003, 163-169. Himanshu Sekhar, Acharya - Jaina View on Darkness, Vol. XXVI, Janurary, 1992, 186-189. Hoernle, A.F. Rudolf-Gosala Mankhaliputta, Vol. XXXI, April, 1997, 103-105. Hoernle, A.F. Rudolf-The Doctrine of Gosala Mankhaliputta, Vol. XXXI, April, 1997, 116-126. Hoernle, A.F. Rudolf-The History of Gosala 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 Mahavira, Vol. XXXIV, October, 1999, 84-88. Jain, Duli Chand-The Relevance of the Teachings of Lord Mahavira in the Modern Age, Vol. XXXVI, July, 2001, 37-45. Jain, Dulichand- Ancient Jaina Temples of Tamilnadu, 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-darsana, Vol. XXXV, July, 2000, 28-31. Jain, Jagdish Prasad-Anekanta 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 Paryaya 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 Mahavira'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 Nitivakyamstam, 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 (Atma) 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 Mahavira : The Great Conqueror, Vol. XXIX, October, 1994, 64-65.

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32 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 Jash, Anupam and Payel Chattopadhyay-Concept of Pramana: 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 Rastrakutas and Jainism, Vol. XXXIV, April, 2000, 190-198. Kansara, N.M.--Jainism, Mahavira, Buddha and Nirvana, 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-Avadhijnana: 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-Paryaya : Doctrine of Parinama, Vol. XL, January, 2006, 126-137. Kumar, Rajjan-Philosophy of Sallekhana, 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 Sutrakrtanga, 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 Mahavira, Vol. XXXV, April, 2001, 152-169. Mukherjee, B.N.-An Analysis of the Contents of the Kalakacarya Kathanaka, 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 Himsa Vs Ahimsa, Vol. XXXIX, July, 2004, 7-19. Nagarajaiah, Hampa-Bahubali : Messenger of Peace, Vol. XLI, July, 2006, 23-26. Nagarajaiah, Hampa-Dimensions of Babanagara Inscription, Vol. XXXVII, July, 2002, 1-10. Nagarajaiah, Hampa-Imprints of Buddhism in Karataka, 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 Adipurana: The Genesis of Human History, Vol. XXXVIII, April, 2004, 227-235. Nagarajaiah, Hampa-Aradhana-Karnaa-Tika, 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 Calukyas of Kalyana, Vol. XXXIV, April, 2000, 183-189. Nagarajaih, Hampa-Mahamandalesvara Butuga : A Profil:, Vol. XXXVII, January, 2003, 151-162. Nagarajaih, Hampa-The Concept of Sastra-dana in Jainism, Vol. XXXIII, January, 1999, 81-85. Nagarajaih, Hampa-The Garga Monarchy and Jainism, Vol. XXXIV, January, 2000, 147-152. Nagarajaih, Hampa-Vikramaditya 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 Tirthankaras, Vol. XXIX, July, 1994, 9-22. Padmanabhan, S.-Jain Origin of a Hindu Temple, Vol. XXVII, October, 1992, 79.

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36 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-Jambusvami in the Agams, Vol. XLI, January, 2007, 134-139. Pal, Chitta Ranjan-Mahamuni Jambusvami 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 Sauraseni, 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. Baya-Lord Mahavira on Pramada, 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 Tapagaccha, Vol. XXIX, October, 1994, 52-56. Somani, Ramvallabh-The Digambar Jain Sect in Rajasthana, Vol. XXIX, October, 1994, 66-75.

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38 JAIN JOURNAL: VOL-XLVI, NO. 1-IV JULY.-JUNE 11-12 Somani, Ramvallabh-Jains Under the Rastrakutas of Deccan, Vol. XXXI, January, 1997, 80-84. Somani, Ramvallabha-Vijayadeva Suri of Tapagaccha, Vol. XXX, January, 1996, 80-91. Somani, Ramvallabh-References of Paintings in the Kuvalayamala, 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 Bhagavan Mahavira'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 Bhagavana Mahavira, The 24th Tirthankara, Vol. XXXVI, October, 2001, 96-99. Tiwari, Binod Kumar-Political Personages at the Time of Mahavira, Vol. XXIX, January, 1995, 97-100. Tiwari, Binod Kumar-The Followers of Parsvanatha, 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 Mahavira in Modern Context, Vol. XXXVI, July, 2001, 31-36.

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Vandana Mehta : Index of Articles of Jain Journal Alphabetical 39 Tornotti, Maria Luisa-Some Reflections About Anekantavada, 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 Kuvalayamala, 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 Vidyabhusana, S.C.-Umasvati, 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 Sramana 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 sramana Response to the Human Predicament, Vol. XXXIII, October, 1998, 37-58. Vrat, Satya-Punyakusala's Indebtedness to Magha, 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 Umasvati/Umasvami, 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-Umasvami/Umasvati, Vol. XXXIII, April, 1999, 121-124. Yadav, S.S.-Syadvada : 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.-Abhidhana Rajendra, Vol. XXXIII, April, 1999, 171-173. Sadhvi Nirvan Shree-Philosophy of Lord Mahavira in the Context of . Recent Problem, Vol. XLIII, Oct, 2008, 73-76. Sadhvi Yogakshem Prabha-Life and Philosophy of Lord Mahavira, 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 Tattvarthasutra with Bhasya by Suzuko Ohira, Vol. XXVIII. January, 1994, 149. Banerjee, Satya Ranjan-A Study of the Bhagavati Sutra by Suzoko. Ohira, Vol. XXX, July, 1995, 26-27. Banerjee, Satya Ranjan-Abhidha by Tapasvi Nandi, Vol. XXXVII, July, 2002, 55. Banerjee, Satya Ranjan-Abhidhana-cintamani-namamala of Hemacandracarya, ed. by Sri Chandravijaya Gani, Vol. XXXVIII, January, 2004, 180. Banerjee, Satya Ranjan-Abhinava Bharati 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-Anekanta : The Third Eye, English Translation by Mrs Sudhamahi Regunathan, Vol. XXXVII, July, 2002, 56. Banerjee, Satya Ranjan-Anuyogadrara-sutra (Part I), ed. by Muni Jambuvijayaji, Vol. XXXV, October, 2000, 83-84. Banerjee, Satya Ranjan-Apabhramsa Bhasa Ki Sodha Pravttiya by D.K. Shastri, Vol. XXXI, April, 1997, 127-129. Banerjee, Satya Ranjan-Arhat Parsva and Dharanendra Nexus, ed. by M.A. Dhaky, Vol. XXXV, January, 2001, 132-133. Banerjee, Satya Ranjan-Bhagavaticurni, 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 Padmanabh S. Jaini, Vol. XXXVII, October, 2002, 120. Banerjee, Satya Ranjan-Cyclopaedia of Yoga, ed. by Srichand 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 Sudraka and His Drama by Biswanath Banerjee, Vol. XXX, January, 1996, 92-98. Banerjee, Satya Ranjan-Lesya-kosa (Vol. II) compiled and edited by Mohan Lal Banthia and Sricand Corariya, Vol. XXXVII, October, 2002, 119. Banerjee, Satya Ranjan-Mahabandha 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-Manoramakaha 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-Manatungacarya aur unke Stotra-, ed. by Madhusudan Dhaky and Jitendra Shah, ed. Vol. XXXV, January, 2001, 133-134. Banerjee, Satya Ranjan-Mulasuddhi-prakarana (in 2 volumes), ed. by Acarya Dharma Dhurandharasuri and Pt. Amrtalal 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-Pramana-mimamsa of Hemcandra, Sanskrit text edited with Gujarati Translation by Ratnajyota Vinaya, Vol. XXXVII, Julv, 2002, 54 Banerjee. Satya Ranjan--Prakria Bhasa caur Sahitya, ed. by Prem Suman Jain, Vol XXX, July, 1995, 25-26 Banejo Satya Ranjan-l'urana 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 Syadvada 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-Sattaka 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 Maharaj; Hindi Jain Katha Sahitya 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-Sramana Bhagavana Mahavira by Pt. Srikalyana Vijayaji Gani, Vol. XXXVII, October, 2002, 119. Banerjee, Satya Ranjan-Acaranga 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; Jainadarsana aur Kevalajnana ki Vibhavana 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 Labdhisara 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 Tattvartha Sutra and Miscellaneous) Vol. XXXIV, October, 1999, 113.

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46 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 hakaruna of Buddhisagara Suri, Vol. XL, April, 2006, 185-186 Jain, Sushil - Jam conventionall'insburg, Vol. XXVIII, July, 1993, 48-54. Report on the International Seminar on Lord Mahavira 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 Mahavira at Satya mangalam, From the Hindu, Oct 2, 1995; Jain Acarya 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?ha'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 Umasvati and his works, 5-7 Jan, 1999 at BLII, Delhi; A National Seminar on Bhadrabahu and his works

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48 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 Sramana, 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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50 . 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 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) 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: 150.00 150.00 150.00 150.00 2. 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) 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 Ganesh Lalwani - Sraman Samskriti ki Kavita, translated by Shrimati Rajkumari Begani Ganesh Lalwani - Nilanjana translated by Shrimati Rajkumari Begani 4. Ganesh Lalwani - Candana-Murti,, translated by Shrimati Rajkumari Begani 5. Ganesh Lalwani - Vardhaman Mahavir 6. Ganesh Lalwani - Barsat ki Ek Rat, 7. Ganesh Lalwani - Pancadasi & 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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JAIN JOURNAL : VOL-XLVI, NO. I-IV JULY-JUNE 11-12 20.00 15.00 20.00 15.00 9. Prof. S. R. Banerjee - Prakrit Vyakarana Pravesika Price: Rs. 10. Smt. Lata Bothra - Bhagavan Mahavira Aur Prajatantra Price: Rs. 11. Smt. Lata Bothra - Sanskriti Ka Adi Shrot, Jain Dharm Price:Rs. 12. Smt. Lata Bothra - Vardhamana Kaise Bane Mahavir Price: Rs. 13. Smt. Lata Bothra - Kesar Kyari Me Mahakta Jain Darshan 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 Price : Rs. 17. Smt. Lata Bothra - Aatm Darsan Price : Rs. Bengali: 10.00 100.00 250.00 50.00 50.00 40.00 20.00 nimi 15.00 20.00 1. Ganesh Lalwani - Atimukta Price: Rs. 2. Ganesh Lalwani - Sraman Sanskritir Kavita Price: Rs. Puran Chand Shymsukha - Bhagavan Mahavira 0 Jaina Dharma. Price: Rs. 4. Prof. Satya Ranjan BanerjeePrasnottare Jaina Dharma Price: Rs. 5. Prof. Satya Ranjan BanerjeeMahavir Kathamrita Price: Rs. 6. Dr. Jagat Ram BhattacharyaDasavaikalika sutra Price: Rs. 7. Sri Yudhisthir Majhi Sarak Sanskriti O Puruliar Purakirti Price:Rs. 8. Dr. Abhijit Battacharya - Aatmjayee Price: Rs 20.00 25.00 ro 20.00 20.00. Some Other Publications: 50.00 1. Acharya Nanesh - Samata Darshan O Vyavahar (Bengali) Price: Rs. 2. Shri Suyash Muniji - Jain Dharma O Sasanavali (Bengali) Price: Rs. 3. Shri Suyash Muniji - Sri Kalpasutra (Bengali) Edited by S.R. Banerjee Price: Rs. 4. Shri Suyash Muniji - Asrunninu Vyakhyana(Bengali) Edited by S.R. Banerjee Price: Rs. 5, Panch Pratikraman Sutrani. Price: Rs. 100.00 60.00

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