Progress of Prakrit and Jaina Studies

Author(s): Bhogilal J Sandesara
Publisher: Jain Cultural Research Society
Catalog link: https://jainqq.org/explore/011087/1

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PROGRESS
OF PRAKRIT AND JAINA STUDIES
PRESIDENTIAL ADDRESS
. OF THE PRAKRIT AND JAINISM SECTION XX ALL INDIA ORIENTAL CONFERENCE
BHUBANESWAR ( ORISSA) · 2, 3, 4, October, 1959.
By Dr. B. J. SANDESARA Director, Oriental Institute and Professor of Gujarati
Maharaja Sayajirao University of Baroda
JAIN CULTURAL RESEARCH SOCIETY
VARANASI - 5
Price 75 12P.

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MY COLLEAGUES AND FRIENDS,
I express my sincere thanks to the authorities of the All India Oriental Conference for electing me as the President of the Prakrit and Jainism Section of the Conference being held in this historic city of Bhubaneswar. Being aware of my limitations I am accepting this honour diffidently, and request you to extend your full co-operation in conducting the work of the Section.
My predecessors have discussed many aspects of this field of learning and research. But I have thought it fit to take this opportunity to think aloud about some of the important points which are at present uppermost in my mind and exchange views with fellow-workers, besides taking a broad survey of the work done in this particular field in the period of about two years after the Delhi Session of the Conference in December 1957.
Before proceeding to the regular work of the Section I would like to make reference to the death of some scholars which has created gaps in our ranks and pay my humble tributes to them. It is extremely painful to record the sad and sudden demise of Dr. Mahendra Kumar Shastri at the age of 47. His early life was full of struggle and difficulties, but with singular steadfastness he carried on study and research in Indian philosophy in general and Jaina philosophy in particular. He was a profound scholar of Nyaya, and edited important and difficult.texts like Nyayakumudacandra, Prameyakamalamärtaṇḍa, Nyāyavini-. ścayaṭikā, Siddhiviniścayaṭīkā, and a number of others. Texts. of both Nyayaviniścaya and Siddhiviniscaya were lost for the last several centuries. But Dr. Mahendra Kumar had very ably reconstructed these texts after collecting quotations from the commentaries etc. Since 1947 he was teaching Buddhist philo-. sophy in the Banaras Hindu University. Very recently he was
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appointed as Professor and Head of the Department of Jaina philosophy and Prakrit studies in the Varanasi Sanskrit University. But before he could enjoy the fruits of his life-long endeavours and settle down to a more peaceful life, the band of destiny took him away. The world of Indology and particularly the domain of Jaina and Prakrit studies has lost in him a brilliant scholar and teacher and an indefatigable worker.
Again we mourn the death of Mr. Nanalal Chamanlal Mehta who was very well-known as a gifted connoisseur and researcher of Indian art; but he will be ever remembered as the pioneer who brought to light for the first time and systematically studied the Jaina paintings of Western India, which are sometimes aptly described as belonging to the Gujarat School of painting. Mr. Mehta was a high-placed I.C.S. officer, but found time for serious study and research from a busy official life. His paper pablished in the reputed art-journal Rupam in 1925, on the scroll-paintings of the Vasantavilása, an old Gujarātī Phāgupoem ('spring-poem') composed in the 15th century, was one of his remarkable contributions to the history of Indian art. This was followed by his magnum opus, Studies in Indian Painting. He also published Bharatiya Citrakala (Hindi) and Contribution of Islam to Indian Calture. He presided over the Fine Arts Section of the Seventh Session of the All India Oriental Conference held at Baroda in 1933, and delivered an address full of information and original interpretation. Recently in 1955, Mr. Mehta delivered three lectures on Indian art at the invitation of the Baroda University, and dealt in a masterly manner with the basic concepts of Indian art and evolution of the art of painting in Gujarat and Rajasthan. Mr. Mehta wielded a facile pea in Gujarati also and his numerous articles were published in standard Gujarati joumals like Jaina Sahitya Samsodhaka, Vasanta, Prasthana and Akhanda Ananda. Mr. Mehta had an excellent collection of old paintings, and but for his writings the critical study of secular and Jaina paintings of Western India might have begun much later. In the death of

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Mr. N. C. Mehta India has lost one of the doyens of Art studies, and his loss will be felt for a long time.
May the souls of these devotees of learning rest in peace!
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The study of Prākrits is a comparatively neglected field in the domain of Indology. Sanskrit dramas have dialogues in Prakrit, but they are still studied generally with the help of Sanskrit Chāyā. The inscriptions of Aśoka are the earliest written documents in Prakrit, and their importance in the study of the history and culture of India can never be overstressed. The culture of ancient India had found expression in three literary mediums, viz., Sanskrit, Pāli and Prakrit. At least a workable knowledge of these is essential to understand and appreciate the heritage of India in original sources. The discovery of Sanskrit' in the West was mainly responsible for the birth of the science of Comparative Philology, and its usefulness was proved and accepted even in the various fields of learning other than Indology. Buddhism in its Hinayana form is the religion of many countries of Asia, and the attention of European scholars was first drawn to Pāli, in which all the ancient literature of Hinayana is composed. The Pali Text Society was cstablished in London and it brought out in Roman characters the editions of almost all the important Pāli texts which were formerly available only in Sinhalese, Burmese or Thai scripts, and that gave a great fillip to the study of Pali and Buddhism.
That was not the case with Prakrit and Jainism. There was a time when Jainism was considered to be an offshoot of Buddhism on account of many similarities between the two. Dr. Weber was the first European scholar who gave a detailed account of the Canonical literature of the Jainas in a long German essay, which was later translated into English and published in the Indian Antiquary (vols. 17, 18, 19, 20, 21). Dr. Jacobi showed conclusively in the Introduction to his edition of the Kalpasūtra (Leipzig, 1879) and also in the Introductions to his translations of some Jaina Canonical works published in

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two volumes in the Sacred Books of the East (Xos. 22, 45) that Jainism was an independent system. It is not my aim here to give a history of Jaina or Prākrit studies, but I want just to point out that after the scholarly efforts of pioneers like these Präktit has been considered to be an essential equipment for Indological studies based on original sources. Only about two years back I had an opportunity to visit centres of Indological studies in Europe, United States and Japan, and it was a pleasure to find that posthere a student was considered properly equipped in Sanskrit unless he had a work:able knowledge of Pali and Pralurit. This is as it should be. But the position is quite different in our own country, which is the home of all the three languages as well as of the culture which nourished and enriched them. It is an irony of fate that Prālirit of the language of the people was being looked down upon, and that the same attitude has continued even to this day. Among the Jainas the carliest exegetical literatare on the Canon-Xiryuktis, Bhāşyas and Cürnismis in Prākrit, but from the 8th century the drift towards Sanskrit is clearly visible and we get Sanskrit commentaries (like that by Haribhadrasūri) on the Canonical texts. That was because the Jainas had accepted Sanskrit by that time as the language of scholarship and high learning, and this intermingling of the two currents of Sanskrit and Prākrit was beneficial to both. Great secular collections of Prākrit verses like the Gathāsaptašati of king Häla have larger number of Sanskrit commentaries than even some of the most celebrated of Sanskrit classics. It is well-known to every student of poetics that very frequently the Sanskrit writers of Alank:āravoris quote Präknit Gáthás from the Gathāsaptašati and allied literature as illustrations. But think of an advanced student of Sanskrit in modern India studying a play like Mircchakatika (which is three-fourth Präkrit) with the help of Sanskrit Chāyā and trying to appreciate the poetic beauties of Präkrit lyrics quoted by the rhetoricians only through Sanskrit renderings ! It is evident that owing to their simultaneous employ.

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ment in secular literature Sanskrit and Präkrit were considered almost one. But Brahmins who were traditional repositories of learning in India became in later times completely indifferent and apathetic to Prākrit which was, at the most, to some of them the language of a heretical sect. As time went on, Prākrit was cultivated less even by the Jainas, and though we find some revival during the last few decades, in the Jaina monastic community itself there are very few persons proficient in the language of their scriptures in comparison to those who are well-versed in different branches of Sanskrit literature. All these things have influenced the position of Prākrit studies in the Universities, which are principal centres, in the new set-up, of the investigation and interpretation of our cultural heritage. I tried to collect information about the work done or being done on Prākrit and Jainism in all the Universities in India, and can say that at most of the Universities no work in these · subjects is being carried out. There seems to be no satisfactory
provision for the teaching of this important branch of learning except in a few centres. This should rapidly improve.
The study of Prākrit should not be thought of merely as the study of a religious language. Präkrit was the language of the people, and Mahāvira preferred to preach in their language, and so the Canonical literature of the Jainas is only in Prākrit. In both Jaina and Buddhist traditions there is a peculiar emphasis on the language of the common people. According to Jaina belief, the sermon of the Tirthankara was understood by all creatures in their own speech. We are told that the famous logician Siddhasena Divākara, who was a great Brahmin scholar before he became a Jaina monk, wanted to rewrite the entire Ardha-Māgadhi Canon in Sanskrit, and he was punished by the Jaina Sangha. A lcarned follower of Buddha wanted to translate all the teachings of luis master into Sanskrit, but Buddha did not allow him to do so, indicating that he desired all people to understand his words in their own languages. This merely emphasises the fact that Prākrit and Pāli were, in

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the first instance, languages of the people, and not the religious or carned languages cultivated only by a select few. .
Though it is language of the Jaina scriptures Prakrit has maintained its secular character throughout the courss of history'.
The Pșhatkathā of Gunadhya in the Paiłaci Prālirit, a great : store-house of entertaining tales, praised by ancient writers like Bana, Sabandhu and Danain and also to comparatively later authors like Hemacandra and Somesara, tliough irretric:ably lost for the last scieral centuries, lives through Pral:rit version like the Vasudeva-Hingi of Sarghadāsa anri Dharmasena and Sanskrit epitomes by Budhasvāmin, Somadeva and Ksemendra. Dșhattatha, though lost, lives still through the numerous Kávyas and Xatakas in Sanskrit, which have drawn upon it for their themes and is also present in the foll-tales of India. I have already referred to the Gathāsaptašati, which was a collection of Buktakas. In later timss Prakrit, like Sansluit, becams a cultivated literary language and several fahákávyas Wete Composed in its most accepted literary form, víz., Mahārāstri Prāyrit, which was considered the Prakrit par excellence. Galgaraho of Vakgatirăja and Setubandha of Pravarasena are tro instances to the point. There is a variety or play entirely in Prakrit, viz., Sattaka, accepted by Sanskrit dramatic theory, and the Karpūramañjari oi kajasthara, Rambhāmaijari of inayarandra, Candralekhā of Rudradāsa 2nd Anandasundari o Glanaśyāma are a fer well-known specimens of that form. A fairiy large amount of secular literature in Prakrit is still extant, and most of the principal Prakrit grammars, Ezcept those of Canda, Hika, Trivikrama, Srutasägara, Samantabhadra, Subliacandra and Herzcanisa, were composd by the non-Jaina authors. This is a gathering of experts, and I am not here to give an outline of Prālrit literature, but these few instances will be helpful in showing that though the Jaina scriptures were Composed in Prakrit in its ārza or archaic form, other varieties were largely employed in producing a wealth of secular litera. ture of remarkable postic mcrit. These literary productions in

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Prākrit commanded the same respect as Sanskrit classic:s; and they were studied and commented upon with the same zeal. A. famous collection of Muktakas in Sanskrit, Āryāsaptaśati of Govardhanācārya was inspired by and composed in imitation of the. Gāthāsaptaśati.
This is just to show the inherently non-sectarian character of Prākrit. But there is another factor, which adds to its importance in modern times. All the new Indo-Aryan languages are derived from Sanskrit through Präkrit and its later form Apabhramśa. The history of form or meaning of most of NIA words can hardly be traced without reference to Prākrit and Apabhramśa. A large number of words is found only in Präkrit, and some grammatical peculiarities could be explained only with the help of Prūkrit usage. A historical study of any of the Indo-Aryan languages cannot be undertaken without a proper study of the Prākrits, and a workable knowledge of Prākrits is expected of any serious student of these modern languages. As a person who has edited and translated Sanskrit, Prākrit and Old Gujarāti texts I would like to emphasise the fact that the study of Sanskrit is incomplete without Prākrit, but a study of NIA languages especially in their older forms would be ridiculous without proper equipment in Präkrit.
It goes without saying that the progress of the study of an old language or literature like Prākrit depends entirely on the critical editions of texts and their accessories. So far as Pāli is concerned, the entire Canon is published on a uniform plan by the Pali Text Society. Though the whole of the Jaina Canon or more precisely the Svetämbara or Ardha-Māgadhi Canon-has been published in India in more than one edition, partly or in entirety, the number of the texts critically edited is comparatively small. A large number of texts were published in a sporadic manner, and they were not easily available to scholars in India and abroad. That was a definitc handicap to Prākrit and Jaina studies.

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1.:"The idea of the formation of a Prākrit Text Society is, at Jeast, half a century old. As far back as 1903 Dr. 'Pischel, 'the greatest scholar of Prākrit languages in modern times; had already thought of a Jaina Texts Society, the materialisation of which appeared to him only to be a question of time. But thirtytwo years after this Dr. P. L. Vaidya, President of the Prakrit Section of the eighth Session of the All India 'Oriental Conference held at Mysore in 1935, had to emphasise the same point in the course of his lecture, "a society on the lines of the Pāli Text Society will have soon to be formed for the purpose (ie, scientific éditing of the Canon) and the Jáina community, should assure the Society that they will help it financially.", Dr. N. P. Chakravarti, President of the same. Section of the ninth Session of the Conference held at Trivandrum in 1937, had observed, "I cannot help strongly endorsing the suggestion already put forward by Prof, P. L. Vaidya in his presidential address of the last Session of this Conference for this Section, that there should be a Society formed on the lines of the Pāli Text Society, which should undertake a critical and uniformly fashioned edition of the important Jaina works. The work that can be done in this direction is extensive. Such an edition of many of the Canonical texts is still a desideratum, not to speak of the numerous non-Canonical works that are yet to be edited." : . All these suggestions have borne fruit at last, and it is grátifying to note that the Präkrit Text Society has been established in 1953 under the patronage of Dr. Rajendra Prasad, the President of the Republic of India. It is undoubtedly a: great event in the history of Prākrit studies. The Society is indeed fortunate in securing the full co-operation of Muni Sri piinvaviiayaji, a venerable doyen of Prākrit and Jaina studies in India, who has devoted a whole life-time to the study and preservation of ancient Jaina Jñāna-Bhāņdāras ( manuscriptlibraries) and to the preparation of critical cditions of numerous texts. As las 'been aptly said by Dr. V. S. Agrawala and. Mr. Malyania, secretaries of the Society, "his ascetic discipline

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and rigorous critical faculties have enabled him to cope singlehanded with a problem of vast' magnitude in the domain of Prākrit text criticism." In fact, the work of the Präkrit Text Society was begun by Muñi Sri Punyavijayaji. . He had ably edited, in collaboration with his Guru, the latc Muni Śrī Chaturavijayaji, several Prākrit texts of abiding interest and importance like the Vasudeva-Hindi and Brhat Kalpa Sūtra, and it was he who had formed, about fiftcen years back, Jināgama Prakāśini Samsad (Society for the publication of Jaina Canon') at Patan, the ancient Capital of Gujarāt famous for its manuscript-librarics. It was under the auspices of this body as well as that of the Jaina Śvetāmbara Conference of Bombay that he and his assistants spent about two years at the border-town of Jaisalmer in. Rājasthān, 'cqually famous for its manuscripts, in the extremely unsettled conditions immediately following the partition of India. . There he collected vast material, compared and collated manuscripts and microfilmed all the important documents. One can appreciate his patience and perseverance only when one is awarc of the fact that as a Jaina monk, he had to walk down all these distances, and that too, barc-footed. We trust that liberal financial help will be provided by the Government, public bodies and philanthrophists and we are sure that under the able and inspiring leadership as jell as very active participation of Muni Śrī Punyavijayaji the Sociсty will achieve its cherished goal of a uniform critical cdition of the whole Canon. The first edition under the auspices of this Society, viz., Argavijja, a very interesting work on
omens and augury, was published in 1957, and my predecessor, ✓ Mr. Malvania, had briefly noticed it. Verily, it is a liappy
augury for the Society to bring out a very systematic cdition of such a difficult and voluminous work as their first publication. ...There are other indications also of the recognition of the incrcasing importance of Prākrit sludics. The Government of the State of Bihar, roughly covering the land of ancient Magadha,:, wherc ,Buddha and Malāvira preached and which

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vias the more-centre of the vast domaius of the Mauryas and the Gupuis, have some time frack startul three institutions of higher learning and research in Indology--the Sanskrit Instituto at Darbhanga (Mithila ), the traditional centre of Sanskrit Icarning; the Institute of Pali and Buddhist Studies at Xálandia, famous for its ancient Buddhist University; and the Institute for Research in Prakrit, Jainulogy and Ahinsa vijich though working at bluzafiarpur at present will be housed in due cours at the village Pasukania, which has been identified as Vaičali, the birth-place of Mahávira. This last hody, generally known as the Vaitáli Institute, vas established in 1955, and a scholar of yrtat regulation and ability, Dr. Hirala)"Jain, has been apprinted its Director. He has started his vork in right carnest, and ve anleyitimately hope that in course of time the Vai. tali Instituts will make its duc contribution to the study and interpretation of Jaina philosophy, l'rákrit language and litcrature and the philosphy and technique of Ahir sā.
The cutablishment of the Pharatiya Sarnsksti Vidya Mandira at Alimesabad in 1957 througin the munificentre of Sheth KasturWrai lalbhai in memory of his father is an event of considera able importance. This novi testarch inztitute has been started under the inspiration of Huni Sri Punyavijayají, and it aims at collecting valuable manuscripts from various sources including the Jaina Blianfáras scattered all over Waziern India, and at making them availalle to the scholarly world. It further aims at organizing and undertakitig research on dificrent aspects of Isidrogy niably including Präkrit and Jainism. One of its maior undertakings is the preparation of a Cultural Index of the Tina Canon includins, its commentaries on the lines of the Vasic Index Sardons anri Koith and the Dictirnary of Pali ProJxT tama, be Malalaseks. This is a viork of yr at magnitude and of crually urcat importance from the cultural and linguistic virg-xint. 13€ Granthamána oi tie wole of the Canonical literature including its viryuklis, Jāzya, Cirnis and Vytlis is not ices than anyen lalih fokus, and this source of the listory

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and culture of India is almost entirely untapped. When I was Professor of Ardba-Māgadhi and Gujarati in the Post-graduate Department of the Gujarāt Vidya Sabhū at Ahmedabad for more than seven years from 1943 to 1951, I was busy on the same project and had prepared hundreds of cards for it. But it was realised in course of time that it was too big a work to be finished in a life-time. In fact, there should be a number of experts working simultaneously in a Department to execute a well-considered and phased project. I had to modify my line of work, and the Gujarat Vidyā Sabhā published in 1952 my book, Jaina Agama Sāhitya-māṁ Gujarīt (Gujarāt in Jaina Canonical Literature'), utilising a limited part of the work done, Now I am very happy to note that a section of this newly established Institute will be engaged on this work and that the material collected by me will be useful to them. A young but mature scholar like Mr. Dalsukh Malvania, highly proficient in Jaina and Buddhist Canon and Indian philosophy, has been recently appointed as Director of this Institute, and we anxiously look forward to a speedy progress in this specialised study, which is bound to throw new light on almost all branches of Indology.
It is fitting that the Government of Bihar have established a centre of Jaina study at the birth-place of Mahāvira. Jainism had its origin. in Bihar, but eventually its centre of gravity shisted to Western India. The Second Council for the redaction of Jaina Canon was convened by Arya Nāgārjuna at Valabli in Saurāşțra in the 9th century after the Nirvāņa of Mahāvira, almost simultaneously with a similar Council convened by Arya Skandila at Mathurā. Again, in the year 980 ( or 993 ) after the death of Mahāvīra ( i. e. in 454 or 467 A. D.), a Council was held at Valabhi presided over by Devarddhigani, traditionally the author of the Nandi Sūtra, and the whole Canon-was written down for the first time under its auspiccs. In fact, that was a great event in Jaina history and it is quite significant that Valabhi was selected as the prettigg:place for

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these important' Councils. Almost all the exegetical literature on the Canon after that final redaction is composed in Western India. Abhayadevasūri ( Itth century A. D.), known as Navārgivrtlikāra, the greatest commentator of the Canon, did his work at Anahilayad Patan, assisted by Dronācārya and a committee of scholars, and that tradition has continued almost to this day. It is but historically appropriate that important projects for the study and interpretation of the Canon should be undertaken in that part of the country, so rich in original material.
At this stage I would like to refer to two other desiderata in the form of reference-work in this branch of leaming. One is a Dictionary of' Jaina Sanskrit' and the other is a comprehensive Dictionary of Prākrit.
Just like the Gathā-Sanskrit of the Buddhist texts, termed by Dr. Edgerton as · Buddhist Hybrid Sanskrit', another peculiar type of mixed Sanskrit had been cultivated by medjacyal Jaina writers mostly in Western India, especially in the region where Gujarāti and Rūjasthāni are being spoken. It has been called ' Vernacular Sanskrit..hy Dr. Hertel, as it is an example of a type of literary medium in which Sanskrit. was so to say, vernacularised. The voluminous texts on Jaina mythology like .Hemacandra's 'Trişaşțisalākāpuruşacarita, the Caritras or narratives of the lives of individual Tirthankaras composed by numerous Jaina poets, the Sanskrit commentaries on Canonical texts in Prākrit composed between the 8th and 18th centuries A.D. as also the commentaries by Jaina authors on Classical Sanskrit works--Kavyas and Nāțakas--which were zealously studied and taught by them, the vast Katha-literaAure in prose and verse, the widely cultivated form of historical anecdotes known as Prabandha' and a number of works on
Taina theology, cosmology and allied subjects have been li composed in this 'Jaina Sanskrit'. It is replete with rare and
obsolete words as well as with back-formations. Cases of hyper-Sanskritism are not scarce. Not only a number of words

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and expressions from the regional spoken dialects but also their peculiarities of syntax etc. havc.crept in in a very natural way. One would find it very difficult, if not impossible, to grasp thc proper sense without some knowledge of the regional language : especially in its older form and also of the Präkrits. All the Jaina technical terms appear in their Sanskrit garb, and convcy meanings entirely unknown to the current Sanskrit dictionarics. Dr. M. Bloomfield was the first scholar to draw attention to the importance of the study of this subject in his paper entitled 'Some aspects of Jaina Sanskrit' published at Gottingen in 1923 in the Festschrift Jacob Wackernagel (pp. 220-230 ). Dr. Hertel in his edition (pp. 291-295:) of the Pañcākhyāna of Pūrņabhadra. (1199 A.D.) published in the Harvard Oriental Serics and Dr. Upadhye in his Introduction (pp. IOI-IIC) to the Bșhatkathākośa of Harişeņa ( Ioth century A.D.) publishcd in the Singhi Jaina Series, have given lists of words peculiar to Jaina Sanskrit in their respective texts. The latc Mr. Mohanlal D. Desai, in his monumental Gujarāti reference-book, Jaina Gurjara Kavio, pt. I ( Introduction, pp. 227-234), las presented a small list of peculiar words and expressions from the Prabandhacintānani of Merutunga ( 1305 A.D.) and has discussed in brief the salicnt features of the language. Myself and one of my colleagues at the Oriental Institute, Mr. J. P. Thaker, have begun work on a series of papers entitled • Lexicographical Studies in Jaina Sanskrit', and the first instalment rccording in alphabetical order about 700 words from the Prabandhacintāmaņi with brief annotations has appeared in the Journal of the Oriental Institute, December 1958, and a vocabulary from the Prabandhakośa of Rajasekhara ( 1349 A.D.) will soon follow. Only after a large number of vocabularies are prepared by different scholars from a varicty of texts we will have cnough material to compilc a Dictionary, which is badly required to understand properly a very large scction of Sanskrit literature, which probably gives a fair idea of the spoken Sanskrit of mcdiacval times.

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In addition to the Präkrit-Ilindi Dictionary (Prikrit Sabda dlahärmara) by PL. Hargovindadas Shetli and the Ardhamāgadhi Dictionary by Juni Ralnachanriraji, we have the great Abhidhāna-Rājendra in seven mighty volumes comprising 9,200 pages of Royal Quarto size compiled by Vijaya Rājendra Suri, in whose sacred memory a Commemoration Volume has been published only two years back. Apart from compilation and editing even the printing of this great lexicon was a stupendous task, ani the students of Psäkrit will be crer indebted to the learned Acárja for his signal service in preparing this reference. fool. But the value of this lexicon from the victr.point of a student is somewhat modified by th: fact that sometimes shole tests have bzen quoted to explain a ford, but otherwise references are not in as complete a form as rould enable a student to trace and use the original sources. The future Dictionary of Prálirits which is a desideratum perhaps need not be as big as the Abhidhăna-Rajendra, bat it should be a thorough rcierence. tool. All the texiual cuitings in Prakrit should be accompanied by full indices useful to the lexicographer as well as to the
student of history and culture. I think we may look forward : to the Prakrit Text Society's illing up of this lacuna in Prakrit and Jaina studies with the co-operation of competent scholars, and expect it to make gradual provision for the compilation of a Prakrit Dictionary which would not only be lexically exhaustive as far as possible, but would also give a fair indication of the development of ideas and culture expressed through Prakrit languages.
It is hardly necessary to state that though the emphasis of these three projects, piz., Cultural Index of the Canon, Dictionary of Taina Sanskrit and the Prakrit Lexicon would be different, there are complimentary and will illuminate in their own way the cultural, linguistic and literary history of ancient and medizeral India.
.. Lasils, I woulā like to say something about the Jaina - manuscipt-libraries or Jūāna-Bhandaras. One of the principal

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vows or Mahāvratas to be observed by 'the Jaina monks is aparigraha or absence of worldly possession, and the books were likely to become parigraha or possession, and hence in some parts of the Canonical literature it is clearly stated that a monk shonld not possess the books, and even for copying or handling a book an atonement is prescribed. But later on, as the literature on various religious subjects increased, it became difficult 'to remember all that and books were accepted as inevitable tools of knowledge, so much so that a regular Council of religionis teachers was held to write down the whole Canon systematically, and copying of books and donating them to worthy monks and nuns came to be considered one of the seven Kșetras in which the lay follower was enjoined to spend his wealth. Though in its early history Jainism was against all forms of worldly possessions including hooks, ultimately it came to be the only organised religion in India which attached the utmost importance to books and establishment and maintenance of libraries. Jiūna in its most tangible form as books was worshipped and a special į festival came to be observed on the fifth day of the bright half of the month of Kārtika, known as Jränapasicami, and considerable narrative literature on the topic has developed in Sanskrit, Prākrit, Apabhraṁsa and regional languages. This is, in fact, the genesis of the Jñana-Bhāņdāra of the Jainas. Apart from the famous places like Pāțan, Cambay and Jaisalmer there is hardly any town with a sizable population of the Jainas in Gujarät, Rājasthan and Mālvā where Svetāmhara Jainism was and still is in a flourishing state, which has not a JřiānaBhāngāra of its own. All these Bhānçlāras belong to the community and not to any individual. Even if we do not consider the numerous manuscripts in the individual possession of the Yatis (Svetāmbara counterparts of the Digambara Bhattārakas), the aggregate number of manuscripts in Jaina Bhūņdāras in these parts of the country, on a most conservative estimate, is not less than ten lakhs. These are not libraries of merely Jaina religious books, but they are general libraries meant for the use

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of Jaina scholars. Some of the rarest non-Jaina works which were formerly known only through references or not known at all were discovered from thesc libraries. One of the most notalle works on Sanskrit rhetoric like the Kävyamimarisi of Rājaśckhara; plays of Vatsarāja published in the collection Rripakagaykam representing some of the rarc forms of onc-act plays like Samavakara, Thūmrga and Dima; the only available work of Lokāyata philosophy like the Tattvopaplava of Jayarūsi ; one of the most valuabic Buddhist pliilosophical works like the Tattvasaugrahia by Santaraksita and his pupil Kamalasila, both of whom were Professors at tlic University of Niilandi-are some instances to the point. Pramūnavärtika of the great Buridhist sicholar Dharmakirti, though known from Tilctan sources, was available in India only in the librarics. Two new commentarics on the Süüklıya Satras, quite independent of the Mathara Vrili, have been recently discovered at Jaisalmer. There is not the Icast exaggeration in stating that the carliest manuscripts of all thc Sanskrit Classics-Kivyns, Natakas etc.
mand also of works on poctics and pliilosophy are available in tlie Jaina librarics. It was on account of this wealth of material that the Government of thic former Baroda State started the Gackwad's Oricntal Scrics on the basis of the reports about the libraries at Patan and Jaisalmer submitted by the late Mr. C. D), Dalal, the first General Editor of the Scrics and a profound scholar of Sanskrit, Prakrit and Apablirarnka and also of Gujarati. A study of the organisation, maintenance and upkeep of these ancient libraries will be a fascinating work for any scrious stucient of Ancient Indian Culture or Jainn Studies or cvcn of Library Science. There was a similar system of libraries among the Digambaras, but pcrliaps it was not so developed.
The need in modern times is to utilise this ancient heritage and make it available to the world of scholarship. Only in Tichyruary last Yati Sri Hemachandraji, the leading pontiff of thic Loriku Gaccha of the Sthanakavāsi scct of the Svettimbaras. lias given a gift of scven thousand manuscripts to the Oriental

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Institute of the Baroda University. Muni Śri Punyavijayaji gave as gift his personal collection of over seven thousand precious manuscripts, collected during an active literary life of about fifty years, to the 'Bharatiya Samskṛti Vidyamandira at Ahmedabad. Let us earnestly hope that this practice becomes widespread and our learned institutes and societies get more such gifts. In the case of Jñana-Bhāṇḍāras belonging to the communities perhaps it may not be possible to make such gifts.' But the Bhāṇḍāras could certainly be collected in a few central places, and proper arrangements could be made, with the help and assistance of Universities and research institutes and other experts, for their proper cataloguing, arrangement and scientific preservation. The prasastis and colophons of these manuscripts are extremely interesting and useful, as they throw light on many facets of mediaeval history and supply a wealth of informàtion about the social and religious history of various sects, castes and families and present invaluable materials for the study of place-names. We trust that the Jaina community, shrewd and far-sighted as it is, will not lag behind in making available to scholars this cultural and literary heritage so carefully and zealously preserved and enriched by their ancestors for the advancement of learning.
With these introductory remarks I would take a brief survey-as is normally expected of a Sectional President of this Conference of the work done or being done in the field of Prakrits and Jainism during the last two years. While doing, so I would like to notice some important books and papers,. even though published before the last two years, in case they were not noticed by my predecessor.
First we may take editions of Canonical literature. I have already referred to the splendid edition of the Añgavijjā, the

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first publication of the Prakrit Text Society. The Society is busy with the publication or editing of several other Canonical texts. The Sutrakṛtānga Sūtra along with its Niryukti and Curni has been critically edited by Muni Sri Punyavijayaji with the help of the earliest manuscripts on palm-leaf and paper, and more than half of the whole work has been printed. The Dašavaikālika Sutra with a Curņi by Agastyasimhasūri bas been edited by the same scholar and a considerable portion of it has been already printed. This newly discovered Curni is altogether different from the Curņi by Jinadāsagani Mahattara (7th Century A.D.) published at Rutlam about 25 years back. It has been edited with the help of a palm-leaf manuscript at Jaisalmer, copied about the 12th century, and a palm-leaf transcript of the same made about a century later. The editor rightly believes that the Curni of Agastyasimha was ,probably composed before the final redaction of the Canon at " Valabhi, because this Curni gives hundreds of variants of the Sutra, while Haribhadrasuri (8th century A.D.), a comparatively early Sanskrit commentator, clearly mentions that textual variants do not exist. It is evident from this Curni that its author had before him an earlier commentary, most probably in Prakrit. If Agastyasimha flourished carlier than the fifth century A.D., as suggested above, then this is all the more noteworthy, as it gives some idea of the early exegetical literature, a mass of which has been lost several centuries back.
7:
I am in a position to announce that the Prakrit Text Society is preparing, from among otlier Canonical texts, the editions of Acaranga Sutra with its Curni and Sanskrit commentary by Silanka, Nandi Sūtra with Curni and Sanskrit commentaries by Haribhadrasuri and Malayagiri, Anuyogadvära Sūtra with Cūrņi and Sanskrit commentaries by Haribhadrasuri and Maladhari Hemacandra, Samavāyānga Sūtra with the commentary by Abhayadevasuri, and three important Cheda Sutras with Cūrnis, viz., Daśāśrutaskandha, Bṛhat Kalpa Sūtra and Vyava bāra Sūtra, and satisfactory progress has been achieved.

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Muni Manavijayaji has published an edition of the Oghaniryukti with the commentary of Dronācārya (Surat, 1957). It is virtually a reprint of the edition of the Agamodaya Samiti (Méhsana, V. S. 1975) which is not available for the last many years; but it has been freshly collated with five manuscripts.
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The edition of the Niśitha Sútra with its Niryukti, Bhāṣya and Cūrņi at the hands of Upadhyaya Amara Muni and Muni Sri Kanaiyālālji (Sanmati Jñānapitha, Agra, Vol. I-II, 1957; Vol. III, 1958; Vol. IV to be published very shortly) is notable in the study and publication of Cheda Sutras, which were generally kept secret, after Dr. Schubring's edition of the Mahāniśitha and the six-volume edition of the Brhat Kalpa Sūtra (with Kṣemakirti's commentary) by Muni Chaturavijayaji and Muni Punyavijayaji. A cyclostyled edition of the Niśîtha Curņi in five volumes was prepared by Vijaya Premasuri (1939- - 40) for private circulation, and I had an opportunity to use it för my researches in the Canonical literature. But it is for the first time that this bulky Cheda text, equally useful for the history and development of Jaina Church as well as for the study of social conditions in ancient India, is printed. The editors have utilised three comparatively late paper-manuscripts of the Bombay Government collection deposited at the Bhandar'kar Institute, Poona, and the cyclostyled edition. It is surprising that they could not utilize a single palm-leaf manuscript of this ancient text.,, They themselves have mentioned in the Hindi Introduction to the first volume (p. 6)—” gaat teat आवश्यक है कि यदि यह सम्पादनकार्य गुजरात या महाराष्ट्र प्रदेश के अहमदाबाद तथा पूना आदि नगरों में होता तो बहुत अच्छा होता। क्यों कि वहां ज्ञान भण्डारों में प्राचीन प्रतियों . का संग्रह विपुल मात्रा में मिल जाता है। इधर उत्तर प्रदेश आदि में इस प्रकार का प्राचीन daft". The editors have not cared to note a single variant of any of the manuscripts they have utilised. Any way, it is good on the whole that such an important text with exhaustive indices and nicely printed has become available to the students of Indology. The best feature of this edition is the studied Hindi Introduction by Mr. Dalsukh Malvania, which

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V
was kindly lent to me for perusal before publication. In addition to the discussion of all the historical problems connected with the date and authorship of this text Mr. Malyania has dealt in a masterly manner with various uitsargas and apavādas mentioned in the text and has tried to interpret them in the then prevailing social context. In fact, his Introduction is a studious monograph on the Nisitha Sætra.
The following Canonical texts have been published during the period of our review-Kalpasūtra (Rajkot, 1958), Aupapālika Sútra (Rajkot, 1959), Uttarādhyayana Sūtra (Rajkot, 1959), Avaśyaka Sūtra (2nd ed., Rajkot, 1958), AntakȚddašā Sūtra ( 2nd ed., Rajkot, 1958 ). These are the publications of the All India Svetārbara Sthānakavāsi Jaina Šāstroddhāra Samiti, and cach of the texts is accompanied by a modern Sanskrit commentary and a Hindi-Gujarati translation. A few other texts with Hindi translations have also been published by the All India Sūdhumärgi Jaina Samskļli Rakşaka Sangha of Saiļana (M.P.). It is evident that editions of Canoncial texts are being published simultancously by several agencies, some of them doing the work in a very uncritical way. Inspired by Teligious zeal, they must be spending a lot after these efforts. It would be better if they could pool their resources and work in co-operation with a learned body like the Prākrit Text Society.
Two Gujarati booklets bearing on the Agama studies have been published.--Bhagavāndlahāvīra Ane Mänsähāra by Ratilal M. Shah ( Patan, 1959) and Bhagavān Mahaviranum A uşadhagrahaņa by Miuni Nyāyavijayaji (Patan, 1959) have tried to refute the opinion that Mahāvira had partaken of meat, and they have tried to intrcpret words like Kukkuta, Kapota, Majjara ctc. occurring in several texts in the sense of vegetables, as is done by the commentators.
A few notable papers on Āgama studies have been published: Dr. A. N. Upadhye, one of the foremost scholars of Prülirit

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and Jaina studies in India, has ably discussed the ethical and philosophical significance of Anuprekşi in the Canonical literaturc ( Journal of the Oriental Institute, VIII. I, September 1958), Dr. L. Alsdorf, a leading Europcan scholar of Prākrit and Jainism, has presented a critical study of Itthipariņņix which is the fourth chapter of the first śrutaskandha of the 'Sutrakstānga Sūtra (Indo-Iranian Journal, II. 4, 1958). Dr. Alsdorf has aptly described the text as a chapter of Jaina monastic poetry, and has supplied an edition of it with Critical Apparatus, translation and valuable notes. In another paper (Belvalkar Felicitation Volume, Delhi, 1957 ) the same scholar compares in details the story of Citta and Sambhūta as found l'in Jātaka no. : 498 and Uttarădhyayana Sūtra, ch. 13, and
corrects or supplements thc work donc by his predecessors like Leumann and Charpentier who have studied the legend. Dr. V. S. Agrawala, well-known for his cultural studies in ancient Indian literature, has studiсd the coins mentioned in thc Angavijjā (Uttara-Bhārati, Agra University, IV. I, December 1957 ) and Vijayendrasűri has written an interesting paper on Indra.in the Jāina Canon (Viśvajyoti, VII. II, January 1959). Dr. U. P.. Shah has also contributed an interesting paper on coins in ancient jaina literaturc ( Rajendrasūri Smāraka Grantha, Khudala, 1957). Muni Punyavijayaji has studied the question of the lost Canonical text known as Prathamānuyoga, and has shown that its redaction was done by Kālakācārya, and has also given an outline of its contents ( Vijaya Vallabhasūri Smāraka Grantha, Bombay, 1956 ). Mr. Agarchand Nahata has written about the Jaina system of coinputation of time and Mr. Narendrakumar Bhanavat has given cultural glcanings from the Upāsakadasānga Sūtra ( Rajendrasūri Smāraka Grantha, Khudala, 1957). · In the field of Digambara Agamas, the compiction of the Satkhandāgama with the publication of vol. VII of the Malābandha of Bliagavān Bhűlnbali is of great importance. The whole of the Satkhangāgama with Hindi translation is complete

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in 23 volumes. The first volume of the commentary Dhavalā was published in 1939, its sixteenth volume along with the seventh volume of the Mahabandha has been published now. The editors and publishers, especially Dr. Hiralal Jain, deserve congratulations on their achievement. It is wonderful that such voluminous literature, critically edited and carefully translated, could be published within two decades, though the chief editor had to attend to many other pressing duties. A critical study of this vast literature should begin now. The main subject of these works is the principle of Karma, which is so to say the soul of Jaina philosophy. Nowhere else has it been treated so exhaustively and with so much minuteness as in these worksin the Prakrit Sutra and its commentaries. Many a work of the Digambara as well as Svetambara tradition has been devoted to the various aspects of the principle of Karma, and a historical study of all this literature should be undertaken in order to understand and appreciate the evolution of the principle and its various corollaries.
Another notable work is Jambudvipaprajñaptisangraha of Padmanandi edited by Dr. A. N. Upadhye and Dr. Hiralal Jain, with a Hindi translation by Pt. Balachandra and an Introduction in Hindi on the Mathematics of Trilokaprajñapti by Prof. Laxmichandra Jain (Sholapur, 1958). This is a work on Jaina Cosmography in 2,499 Prakrit Gāthās, and was composed probably in Rajasthan in the 10th or 11th century A.D. It was an excellent idea to publish this work immediately after the Trilokaprajñapti. In the Ardha-magadhi Canon there are some works dealing with this subject, viz., Sūryaprajñapti, Candraprajñapti, Jambudvipaprajñapti and Jyotiṣkaraṇḍaka, and there are many other post-Canonical texts like Lokaprakāśa of Vinayavijaya dealing with this subject. It would be highly interesting to make a comparative study of the Digambara and Śvetāmbara texts on this topic. The long essay of 110 pages about Ganita of the Trilokaprajñapti is an able attempt to study and interpret the ancient lore in the context of the mod

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ern science of Mathematics, and more of such studies should be undertaken.
་་
In post-Canonical Prakrit literature we find good work in quality as well as in quantity. The Prakrit Text Society has almost completed the printing of the Paumacariya of Vimalasūri, embodying a Jaina version of the Rāmāyaṇa, with a Hindi translation by Mr. Shantilal Shah. The text is a reprint of the Bhavnagar edition by Dr. Jacobi published in 1914, which is long out of print, but it has been carefully collated with two more manuscripts.
T
Under the auspices of the same society Pt. Amritlal Bhojak has prepared a critical edition of the Cauppannamahāpurisacariya of Sīlāñka on the basis of the earliest palm-leaf manuscripts. The text and appendices are completely printed and the book might have been out by the time this address is being delivered. It is a voluminous work giving universal history according to Jainism, and its Granthāgra is about 11000 slokas. Contrary to the current belief, the author is different from his famous name-sake who wrote. Sanskrit commentaries on the Acārānga and Sūtrakṛtānga. No date of composition has been given in this work, but according to the Bṛhaṭṭipanikā, a mediaeval catalogue of Jaina works, it was composed in V. S. 925 (869 A. D.). Occasionally its Prakrit narrative is interspersed with Apabharamsa. Dr. A. N. Jani has prepared an English translation of some relevant. portions of Dr. Klaus Brühn's German thesis on this Prakrit work (Hamburg, 1954) and it is being printed in this edition. The publication of this text will make available to scholars one of the most important sources utilized by the great savant Hemacandra while composing his voluminous Sanskrit work, Triṣaṣṭiśalākāpuruṣacarita, an encyclopaedia of Jaina mythology.
These are, in a way, works of Puriņa-type in Prakrit. But Dharmakatha too had a very important place in Prakrit literature. One of the most remarkable Dharmakathās in

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Prakrit, Kuvalaramala of Udyotanasuri (Singni Jaina Series, Bombay, 1959), has been edited by Dr. A. N. Upadhye, who deserves credit for bringing to light many rare Prakrit works. This Kathi was composed at Jabalipura or modern Jhalor in Rajasthan in 779 A.D., and Acārya Jinavijayaji, under whose able guidance the Singai series has made marvellous contribution to Pribrit and Jaina studies, had given for the first time a critical analysis and evaluation of the same in a Gujarāti paper as early as 1927 in the Vasanta Rajata ahotsava Smaraka Grantha published to felicitate Dr. A. B. Dhruva on the Silver Jubilee of his monthly journal Vasanta. The volume under review is the first part of the Kavalayamālā consisting of the Prakrit text and various readings. The second part will be published later, and it will contain the Sanskrit rendering, Introduction and other accessories. The Jambucarita of Gugapala, composed cir. 6th century . D., has been edited by Jinavijagaji and published in the Singhi Series (Bombay, 1959).
Just ke longer Kathas the Jainas also composed Kathikogas or books of stories, in which the stories are either inserted within a frame-story in the manner familiar to Indian literature or they are just told one after another. Abhyanakamanikosa of Mexicandra with its commentary by Amadera (1134 A.D.) is a book of stories written for religious edification, and it has been edited by Mesi Puzgarijayaji under the auspices of the Prakrit Text Society from an only palm-leaf manuscript available at Cambay and a paper transcript of the same at Vijapur (S. Gujarat). It has been almost completely printed. It is a valamitous work having Granthagra of about 14,000 Sokas. The original text of Nemicaria is in Prakrit Gëthis, and though the commentary is mainly in Prikrit, it-cocasionally gires stories in Sanskrit and Apabhramta.
The Kathirai of Bhadravarasiri is a big Primrit work in prese, and Dr. U. P. Shah is editing for the Gaekwad's Oriental Series its historical portion dealing with the life of the Sthaviras of religions elders. The work was probably composed

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about the gth century A.D., and its material, at least in the historical section, appears to have been utilized by Hema: candra in his Parisistaparvan or Stavirāvalicarita, which is the Parisista or appendix to his .great work Trişastiśalākāpuruşacarita, just as the Harivamsa is Khila or supplement to the Mahābhārata. : "Ratnaprabhasūri's Viśeşa Vrtti on the Upadeśamālā, morc well-known as a Dogațți Vịtti (1182 A.D.), has been edited by Ācārya Hemasāgarasűri (Bombay, 1958). Upadeśamālā of Dharmadāsa is a Prākrit Prakaraña in 540 Gäthās. This extensive commentary with a Granthägra of 12,000 ślokas explains the Prākrit verscs in Sanskrit, but gives the stories in Prākrit, like the commentaries on the Canonical texts, and some stories in Apabhranisa too, which deserve to be separately studied, as is done by Dr. Alsdorf in the case of the Apa bliranıśa part of the Kumāra pālapratibodha of Somaprabha (Hamburg, 1928). The Prākrit, Jambusvāmicarit'a of 852 Gathās occurring in the Doghatti Výtti has been scparately brought out by its editor (Rombay, 1957). .
Mülasuddhi Prakaraṇa in 212 Gathās with tlc.commentary (Granthāgra 13,000 ślokas) of Devácandra, the preceptor of the famous Hemacandra, las been edited by Pt. Amritlal Bhojak for thc Singhi Scrics. In addition to the numerous Prākrit storics the commentary contains one wholc pocm in Apablıramsa, vixir Sulasakklāņu.
Dr. R. iVilliams las edited two Prākrit versions of thic Mani páticaritra (Royal Asiatic Sociсty, London, 1959). He has printed two texts with English translation-Manipaticaritrå by 'some' unknown writer, which is the oldest known version of the story, composed probably in the 8th century A.D., and another version by Haribhadrasūri composed in 1116 A.D. The cditor has noted 18 different versions of this story, out of whichi 113 are in Gujarati. In addition to a brief Introduction the cditor has given short notcs, an index of Subhāşitas, and :

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a glossary of uncommon words with their Sanskrit renderings wherever possible.
There are a few anthologics in Prākrit like the Gathāsaptašati and Vajjālagga. A new anthology, Gäthäkośa of Jinesvara. sūri composed at Bhālijja (-modern Bhālej in Kaira district) in 1195 A.D., has been recently discovered. It is a very attractive collection of 800 Gāthās on a large variety of topics, and is being edited by myself and Pt. Amritlal Bhojak for the Gaekwad's Oriental Series.
An ancient Prākrit work on prognostics, Jayapāhuda or Jayapāyada, has been edited by Ācārya Jinavijayaji and is printed in the Singhi Jaina Series (Bombay, 1958 ).
There are several publications on Prākrit grammar and the historical study of Prākrit language. Two foremost linguists of our country, Dr. Suniti Kumar Chatterji and Dr. Sukumar Sen, have given two volumes of Middle Indo-Aryan Reader (University of Calcutta, 1957) useful to a student of Prākrit from the literary as well as the linguistic point of view. The edition and Gujarati translation of the Prākrit Prakāśa of Vararuci, the earliest..grammarian of Prākrit, by the late principal K. P. Trivedi has been published (Navsari, 1957) by his son, Principal A. K. Trivedi. The editor and translator of this ancient treatise on Prākrit grammar was an erudite grammarian well-known for his.editions of Sadbhāsācandrikā of Lakşmidhara, Bhattikävya of Bhatti, Prakriyākaumudi of Rāmacandra and Vaigākaranabhiisana of Kondabliaţța, all published in the Bombay Sanskrit "Series. His work on the Prākrit Prakāśa is thoroughly scientific and the translation clear and precise. . Dr. Pischel's monumental work on Prākrit languages, Grammatik der Prakrit Sprachen (Strassburg, 1900), has been translated into Hindi by Dr. Hemachandra Joshi (Patna, 1958). Dr. Subhadra Jha's English translation of the same work was published some time back (Delhi, 1957), and was noticed by my predecessor. Dr. Joshi states that his Hindi translation

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was ready much carlicr, and it might have comc out before the English translation but for many unavoidable difficulties. Publication of such reference-books in Indian languages fulfils a long-felt nced, but a corrigenda extending over 55 pages is extremely irritating, and is likcly to dissuade the student from using the book. Dr. Haradev Bahri in his Hindi book, Präkrit aur Usakā Sāhitya (Sarasvati Salakar, Delhi, year of publication not given), has given a brief and lucid account of Präkrit languages and literature in about 140 pages. It is good that at the end of each chapter somc quotations from Prākrit masterpieces arc given with a Hindi translation. But these quotations contain numerous errors of printing, which are likely to mislead a beginner. There are some serious errors in statement of facts, cg., Nayacakra, one of the most famous works on logic, has been included among storics (p. 56), Kuvalayamālā has been described as a collection of storics (p. 54), and it is most surprising that cven Gäthäkośa is mcntioned as a collection of stories (p. 56)! It may be noted here that the Jaina Cultural Research Society of Banaras University is printing at present a i comprehensive Hindi, work on Prākrit literaturc by Dr. J. C. Jain. The new revised cdition of Hemacandra's Prākrit Grammar by Dr., P. L. Vaidya (Poona, 1958) and the fifth cdition of Prakrit Märgopadeśikā by Pt. Bcchardas ( Alımcdabad, 1959) have been published. : . In the field of metrics Prākrit Pingala with three commentarics, out of which one was entirely unknown so far, is being printed by the Prākrit Text Society. .
Prākrit Epigraphy has considerablc importance in the study of Ancient Indian Culturc on account of thic inscriptions of Asoka and Khāravela. During the period under revicw Dr. Radha Govind Basak has presented an excellent compilation of Ašokan Inscriptions (Calcutta, 1959). Hc has given different versions of fourlcon rock cdicis, Kaliúga cdicts, scven pillar cdicts, two minor rock cdicts and minor pillar inscriptions along with the rendering of onc version in Sanskrit and translation of

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the same in English. In the Introduction Dr. Basak has dealt with the geographical distribution of the inscriptions, Asoka's administration, Asoka's Dharma and has given a linguistic study of the Aśokan dialects.
The inscription of Khāravela (Ist century B.C.) in the Hathigumphā cave on the Udayagiri-Khandagiri hills only five miles from Bhubaneswar is one of the most remarkable documents of Indian history, as it gives in chronological sequence a detailed account of Khāravela's career for 13 years after his coronation. This document was first correctly deciphered by Dr. Bhagwanlal Indraji about a century back, and after that a number of cminent scholars both Indian and European-have read and interpreted this Prakrit epigraph of seventeen lines. There is no doubt that Khāravela was a great Jaina emperor who wielded suzerainty over the whole of Northern India and also some parts of. the South. But why is it that Khāravela is nowhere found mentioned in the vast Jaina literature composed after his times? Did he belong to the Yāpanīya sect or some other sect differing both from the Svetambaras and the Digambaras ? This problem has considerable bearing on the ancient history of Jainism in Orissa about which we get many references in Canonical literature, and scholars well-versed in the early history and literature of Orissa should work on it.
Even in modern times some Jaina monks are composing new works in Prākrit. Muni Nyāyavijayaji's philosophical poem, Adhyātmatattváloka, published several years back, is an instance to the point. Recently Acārya Vijaya Kasturasuri has written Prakrit Vijñānakathā (Ahmedabad, V.S. 2014). It is a collection of 58 Prákrit stories in prose newly composed, and may prove useful for beginners in Präkrit. The author fras imbibed the spirit of ancient Prakrit literature to such an extent that one would hardly suspect that this is a modern composition unless expressly informed.
Now let me refer to a few important papers in the field of Prälasit sturlies. Dr. V. Pisani has discussed thc etymological

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:origin of the words Prākrit and Pali ( Belvalkar Felicitation · Volume, Delhi, 1957 ). . He connects Prākrit with Skt. Prakyti, and derives Pālibhäşā from Palibhāstī. < Paribhaşi, by věddhiformation. In a paper in the same Volume Dr. Helmuth von "Glasenapp compares the tenets of Jainism and Buddhism, and 'comes to the conclusion that ancient Bhddhism was in its salient .fcatures more similar to that taught to-day in Ceylon, Burma, Siam, Laos and Kamboja 'than to that of the Mahāyāna Far Eastern countries. Dr. D. C. Sircar has published the Erragudi edicts of Asoka ( Epigraphia Indica, XXXII. 1, 1959). Dr. .L. A; Schwarzschild has written notes on some Middle IndoAryan words in -)1- (Journal of the American Oriental Society, LXXVII, 3. July-September, 1957) and has discussed in detail thc etymology and development of the meaning of the Prākrit word Thakka' tired'( Indian Linguistics, Turner Silver Jubilee ! Volume, 1958). Dr. T. B. J. Kuiper has contributed a thought-provoking paper on the Paisāci fragment of the Kuvalayamālā (Indo-Iranian Journal, T. I, 1957)," and it is cspecially noteworthy because we have very few specimens of Paisāci Prākrit. Mr. K. R. Norman has written on Samprasarana in Middle Indo-Aryan (Journal of thc Royal Asiatic Society, London, parts 1-2, 1958). Dr. V. S. Agrawala has produced in a notc further reference to the Präkrit word li puissa-mūnava, and has rightly interpreted the same in the sense lofa sooth-sayer who is conversant with the science of stars'
(Journal of the Oriental Institute, VII. 1-2, September-Dcccmber 1957 ) and Dr. S. N. Ghosal has discussed thc ctymology of thic word Sausariari occurring in the Präkrit Grammar of Heniacandra, I. 1 ( JOI, VII. 3, March 1958). Prof. Shiva Prasad Bliattacharyya has thoroughly discussed the word mallaka, occurring twice in tlie Präkrit portion of the Mșcchakațika, and! casting aside the current meanings he has tried to interpret it in the sense of a Ksatriya tribe ( JOI, VIII. 4. June 1959), .and, Nir. D. B. Diskalkar has given a systematic account of Sanskrit and Prākrit poets known from inscriptions ( JOI, VII.

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1-2, September-December 1957). Dr. A. X. Upadhye has drawn attention to the literary and philosophical importance of a rare Prakrit treatise on Pratyabhijñá school composed in South India, viz., Jahārthamañjari of sahesvarānanda and its Sanskrit commentary, published by T. Ganapati Shastri in 1919 ( Belvallar Felicitation Volume, Delhi, 1957). The same scholar has shown in another paper that the Dhürtākhyāna, a Prākrit satirical masterpisce by Haribhadrasūri, is based on an earlicr Dhurták:hyána queried in the Nilitha Cüri( Vijaya Vallabhasūsi Smárala Grantha, Bombay, 1955).
Dr. Jacobi had inaugurated the scientific study of Apabhrainéa language and literature with his critical editions of the Bhavisattakahã of Dhanapala and Sanatkomáracarita of Haribhadrasūri. Jacobi's German Introductions to both these tents were translated into English by Dr.S.S. Ghosal and serially published in the Journal of the Oriental Institute, II-VII, March 1953-December 1957. Dr. Hiralal Jain has prepared critical editions of Sudarsana Cariu of Sayanandin, jayanaparajayacariu of Haridera, and Sugandhadaśami Kaihā (in Apabhrariba, Sanskrit, Old Hindi, Old Gujarati and Old Marathi), and we anziously await their publication. Paūmacaria of Svayambhū (7th-8th century A.D.), an apabhramba epic narrating this Rāmāyana Story, jas bsen translated into Hindi in three volumes by Mr. Derendrakumar Jain (Bharatiya Jñanapitha, Panaras, 1957-58) on the basis of the text prepared by Dr. H.C. Phayani. Jr. Staligrain Upadhyaya has brought out the text of Hemasandra's ápabhrarnia Grammar with Hindi translation ( Banaras, 1938). It is most surprising that the translator has not found it necessary to write a single line about Hemaranára of his árabhrarna Grammar (which is a part of his Prakrit Grammar) or Apablirarna language or any other related topic!
Dr. H. C. Phayani, a very competent scholar of Apabhrarsa. has written a paper on Caturmukha, one of the earliest Apabhramla Epic pets ( JOI, VIII. 3. June 1958). The same

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scholar has started a serics of articles on Apabhramsa and Old Gujarīti studies, the first one of which discussing etymology of some words has been printed.( Bhāratiya Vidyā, XVII. 3-4, published in 1959). Dr: Bhayani has also taken a bird's eye view of the main currents of Apabhiramśa literature ( VVSG). Moreover, he has published a long-stone-inscription from Dhar preserved in the Prince of Wales Museum, Bombay, the language of, which: can be characterised post-Apabhrarśa in a general way. It is a prose-cum-verse composition in six different dialects of different regions written most probably in the earlier part of the 13th century ( Bhāratiya Vidyā, XVII. 3-4, publish.ed in 1959). The third instalment of Apabhraíśa studies by Dr. K. De Vreese has been printed ( Journal of the American Oriental Society, LXXIX. 1, January-March 1959). Dr. Hajariprasad Dvivedi has discussed at length the meaning of some readings in the Sandeśa Rāsaka (Nāgari Pracăriņi Patrikā, LXII. I and 4, LXIII. 2). . Dr. Mata Prasad Gupta has shown that from among so-called verses of the, Pșthviraja Rāso by Canda quoted in the Purātana Prabandha Sangraha at least two are from the pen of a poet named Jahla, whose name has becn montioned at the end of those verses. On the evidence of textual transmission Dr. Gupta has surmised that the date of Canda approximates to V. S. :328 ; probability is clear that Jahla may be nearly as old a poet as Canda ( Indian Linguistics, XVII. June 1957, Taraporewala Memorial Volume). .. Though the Jainas began their literary activity with Präkrit, in course of time they attempted successfully all the forms of Sanskrit literature both creative and Sästric. To quote the words of Dr. Winternitz, “ there is scarcely a province of Indian literature in which the Jainas have not been able to hold their own. Above all they have developed a voluminous narrative literature, thcy have written cpics and novels, they have composed dramas and hymns; sometimes they have written in the simple language of the people, at other times they have competcd, in highly claborate poems, with the best masters of ornate

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court poetry, and they have also produced important works of scholarship" ( A History of Indian Literature, vol. II, p. 483 ).
In Purana-literature the Padmaparaña, describing the story of Ráma, completed hy Acārya Ravişena in V.S. 733, has been edited with Hindi translation by Pt. Pannalal Jain, and the fitst part containing 25 sargas has been published during the period under review (Bharatiya Jñanapitha, Banaras, 1958). Pt. Pannalal has also cdited the Jivandharacampū of Haricandra with a Sanskrit commentary and a Hindi translation (Bharatiya Jñānapitha, Banaras, 1958). The romantic story of Jivandhara is well-known in ancient Indian literature, and it is available in several versions. This ornate campū, first puhlished by T. S. Kuppuswami Shastri in 1905, has been admirably brought out with a learned Introduction from the pen of Dr. A. X. Cpadhye. • The third part of Dhanapāla's famous Katha-work Tilakamasijari has been published with a gloss of Santyācārya and an exhaustive commentary by Lavanyasūri, a prolific modern writer in Sanskrit (Botad, V.S. 2014). Bluni Vikramavijaya has edited Ratnasekhara-Ratnavati Kathanakam of Dayāvardhanagani which, in its turn, is based on an earlier Katha in Prākrit (Chhani, 1957). The same editor, in collaboration with Bluni Bhaskaravijaya, has edited Yuni Suvratasvámicaritam of Vinayacandrasűri (Chhani, 1957). The Jaina authors have written commentaries on numerous Sansksit classics and works of scholarship, and Mr. Agarchand Xahata had given almost an exhaustive list of such commentaries ( Hindi-Gujarati Bharatiya Vidvā, 11. 3. October 1942). Prof. D. D. Kosambi has edited Dhanasäragani's commentary on the three Satakas of Bharthari { Singhi Jaina Series, Bombay, 1959), Mr. Walter Maurer is presently editing a leghaduta-commentary by Sumativijaya, a viriter wibo probably belonged to the 18th century. It would te interesting to nole here that eleven commentaries on Meghaduta by Jaina authors have been recorded by Prof. H. D. Velankar in his Jinaratnakosa.

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In the Cauppannamahäpurisacariya of Silanka we find a one-act play in Sanskrit, Vibudhānanda, and the editor is bring-ing it out separately in the form of a booklet. Rămacandra, the pupil of Hemacandra, was a gifted dramatist, and four of his plays,, viz. Nalavilāsa, Kaumudīmitrāṇanda, Satyahariścandṛa and Nirbhayabhimavyāyoga, have been printed before now. Two more of his plays, known so far only through references in his Natyadarpaņa, have been recently discovered. These two are Raghuvilāsa (in two versions-one brief and the other longer) and Mallikāmakaranda Prakaraṇa. Five of these plays, except Nalavilāsa which was published as G. O. S., no. 29 (Baroda, 1926) and is likely to be reprinted in near future, have been edited by Muni Śri Punyavijayaji and they are being printed in the Rūjasthān Purātana Granthamālā. Candralekhāvijaya Prakaraṇa of Devacandra, another pupil of Hemacandra, which was acted at Putan at the order of king Kumārapāla (12th century A. D.) of Gujarāt, is being edited by the same scholar for the Gaekwad's Oriental Series. It is a semi-historical play depicting Kumārapāla's victory over Arṇorāja, the chief of Sapădalakṣa.
Second edition of Natyadarpaņa, an authoritative treatise on dramaturgy, by Ramacandra and Gunacandra, another pupil of Hemacandra, has been very recently published (G. O. S., no. 48, Baroda, 1959). It has been revised by Pt. L. B. Gandhi.
In Stotra-literature Jinastotrakośa of Vinayahaṁsa comprising 58 stotras has been edited by Muni Candrodayavijaya and Sūryodayavijaya (Bombay, V.S. 2014). Jinacaturviṁśikā Stotra of Bhupāla Kavi with a commentary by Āsādhara has been edited with a Hindi translation by Pt. Pannalal Shastri (Bombay, 1958). This is a popular hymn, also known as Bhupala Stotra, and has been printed several times before. Jñanapiṭha Pūjāñjali edited by Dr. A. N. Upadhye and Pt. Phoolchandra is an excellent collection of a large number of devotional hymns in Sanskrit, Präkrit and Hindi (Bharatiya

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Jñanapitha, Banaras, 1957). The Deväprabodha Stotra or Sadharana Jina Stotra of Jayānandasűri (14th-15th century A.D.) with a commentary by Meghavijaya has been edited by Muni Ramanikavijaya. It is already printed and will be shortly published by the Jaina Atmānanda Sabha, Bhavnagar. Five new hymns by Muni Nyāyavijayaji have been published at Pātan in small booklets during the period under reviewBhaktagitam, Kalyānabhāvanā, Dinākrandanam, Atmatattvaprakāsa and Mahămânava Blahávíra. These are in the authentic tradition of ancient devotional hymns, and the author has very good command over Sanskrit poctic diction.
In Prabandha-literature Acarya Jinavijayaji has published Kumārapālacaritrasangraha, a collection of seven historical and semi-historical works bearing on the life of king Kumārapāla (Singhi Jaina Series, no. 41, Boinbay, 1956). The same veteran scholar has cdited another work of considerable historical interest, Kharatara Gaccha )shad Gurvavali of Jinapăla, giving a chronological account of the pontiffs of the Kharatara Gaccha of Svetämbaras from the 11th to the 14th century and it is accompanied by a historical study by Mr. Agarchand Nahata (Singhi Series, no. 42, Bombay, 1956). Paffāvali Samuccaya, another collection of Pattávalis or accounts of religious elders of different Gacchas and a valuable collection of contemporary historical literature about the great minister Vastupāla ( 13th century A.D.) are shortly to be published in the same scries.
Nayacakra of Mallavādin is one of the basic works on Jaina logic, and though available in a fragmentary state it was edited twice beforc. But there was ample scope even for a third editing, as lias been done by Muni Jamhuvijayaji, a profound scholar of Jaina and Buddhist logic and also of Tibetan. He has successfully reconstructed numerous quotations from earlier philnsaphers occurring in this work with the help of Tibetan translations, and one can be sure that he will bring out a more authentic text of the Nayacakra. Vajor part of the book is printed, and it will be published shortly by Jaina Atmánanda

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Şabhā; 'Bhavnagar: Dr. J. S. Jctly had prepared for his Doctorate a critical edition of Naracandrasūri's gloss on the Nyāyakandali of Sridhara, which is a commentary on the Bhāşya of Prasastapāda: on the Vaiścșika Sūtras. Naracandra was a member of the literary circle of Vastupāla, and while studying his work Dr. Jetly has taken a detailed survey of the contribution of Jaina writers to Nyāya-Vaiścşika literaturc. Dr. Jetly has also cdited the Tarkasangraha Phakkikā of Upādliyāya Kşamākalyāna (Rājasthāna Purātana Granthamālā, no. 9, Jaipur, 1956). · It is a scholarly commentary on thc Tarkasangraha and its Dipikā by Annambhalţa, and was composed in 1798 A.D. Lāvaṇyasūri has written a new commentary on Anckäntavyavasthā Prakarana of the great logician Upādhyāya Yaśovijaya who flourished in the 18th century (Boțād, V.S. 2014) and Amritasūri has written a new Sanskrit commentary on Šāstravārtāsamuccaya of Haribhadrasūri and Syādvärakalpalatā of Yaśovijaya, which itself is an exposition of the former work (Shirpur, 1958).
Visvalocanakosa or Muktavali by Sridharascna is a Jaina · lexicon. The initial portion is missing in tlic printed cdition
(by Pl. Nandlal Sharma, Bombay, 1912), which lias only the Nânārthakāņda, Dr. Lokesh Chandra of thc International Academy of Aryan Culture of New Delhi informs Inc that this Kosa has been discovered in its Tihctan , translation which contains the initial portion. It would be advisable to make a fresh search for more manuscripts of this celebrated Košit in India, coinpare it with the Tibctan version and publish it in a complctc form. This discovery indicates that not only Buddhist but Jaina works also werc translated into Tibetan. 't. Rāhula Siinkrtyāyana las mentioned in his forcword (p. I) to the Jñanasāra Granthāvali that more than 100 Apablıramsa works arc found translated in thc Tibetan Tanjur, bul probably nonc of them is cxtant in India.
Muni Ramaņikavijayaji las cdited tkäksaranamamāla, a lexicon of words consisting of onc syllable only, composed by

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Sudhākalaša, a pupil of Räjaścklarasűri of Valadhara Gaccha, and it is being printed in the Ekākşaranāmamālā Sangraha for the Rajasthan Purātana Granthamālā. Jaina Terapanthi Sabhā, Calcutta, is publishing another lexicon, Dhananjaya's Nighantu Samuccaya, edited by Dr. Ajitranjan Bhattacharyya.
In the subject of Jyotiş Juni Vikāsavijayaji, a very com. petent scholar of Jyotiş, is cditing the Janmasamudra of Naracandra composed in 1178 A.D. along with its commentary Beda l'a boat') composed by the samc author. It may be noted that this Karacandra was a pupil of Simhasūri and different from Yaracandra, pupil of Devaprabha and author of a gloss on the Nyayakandali.
Jaina Yatis had attained remarkablc proficiency not only in Jyotiş, but also in medicine and we find a good deal of literature on these subjects. But what is more noteworthy is the proficiency of at least some of them in music. Sudhakalaša had composed Sangitopanişat in 1324 A.D. and a synopsis of it entitled Sangitopanişatsara in 1350 A.D. The original work is not available, but the synopsis is being edited by Dr. U. P. Shah for the Gaeksrad's Oriental Series. There are several other Jaina works on music, and it is quite likely that the Yatis might have been attracted to this art on account of their close contacts with Royal courts in mediacval India.
I would like to refer to one or two monographs on Sanskrit literature. Prof. H. R. Kapadia has written a very informative Gujarati book on history of Sanskrit literature of the Jainas
(Baroda, 1936) and its first volume deals with secular litera'ture like Vyākaraņa, Koša, metrics, chetoric, dramaturgy, polity, music, erotics, mathematics, Jyotis, architecture, medicine, science of cooking etc. The second volume of this book will deal with religious literature. A Gujarati translation of my book, the Literary Circle of Mahāmātya Vastupāla and its contribution to Sanskrit Literature (Bbāratiya Vidya Bhavan, Bombay, 1953), was brought out recently (Gujarat Vidya Sabhā, Abmedabad, 1957 ) and its Hindi translation by Mr. Kasturmal

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Banthia will be published shortly by the Jaina Cultural Research Society, Banaras. • To mention some noteworthy papers, Dr. Dasharatha Sharma 'has discussed some administrative terms occurring in the Upamitibhavaprapanca Kathā of Siddharşi ( Maru Bhārati, VII. 2, July 1959). Prof. H. R. Kapadia has written on Güdha Citra etc. in Sanskrit and Prakrit poctry (Vidyā, Journal of the Gujarat University, II. I, 1957) and has systematically presen'ted-references to fabulous objects by Jaina writers ( JOI, VIII. 1, September 1958). Mr. E. D. Kulakarni lias given a vocabulary of notable words from the Yasastilaka of Somadevasūci ( Bulletin of the Deccan College Research Institute, XVIII, January 1957). Mr. Trilokanath Jha has tried to show Hemacandra's · indebtedness to the Vyaktiviyeka of Mahimabhaţța (Journal of the Bihar Research Society, XLIII. 1-2, March-Junc 1957 ), Dr. V. M. Kulakarni has written on Sītā-Rāvana Kathānaka as described by Hemacandra ( JOI. VII, 3, March 1958 ), and Mr. J. P. Thaker has shown the historical importance of the DvyāSraya Mahākāvya of Hemacandra (VVSG). I have analysed the contents of the Sankhaparābhaya Vyāyoga, a newly discovered historical play by Harihara describing the victory of minister Vastupāla over Sankha, the ruler of Broach (JOI, VII. 4. June 1958). This play is being cdited for the M. S. University Oriental Scrics. Dr. A. N. Jani has written a paper on quotations from the Naişadhiyacarita in Mahendrasūri's commentary on the Anckārthakośa of Hemacandra ( Jaina Yuga, April 1959). This Asaliendraşüri was a pupil of Hemacandra, and these quotations arc, no doubt, the carliest literary resercnces to the Naişadhiyacarita. Dr. W. Schubring., veteran German scholar of Präkrit, has contributed a valuablc paper on Stotra-literature of the Jainas (Jnānamuktavali, Delhi, 1959). Dr. D. C. Sircar has published a Jaina inscription from Shergadh of V. S. 1191 (Epigraphia Indica, XXX). 2, April 1955, published in 1957). Mr. D. B. Diskalkar has written about materials used for Jaina inscriptions (V'YSG) and has made como general

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observations about Jaina epigraphy (JOI, IX. 1, September 1959). Mr. Bhăvarlal Nahata has published a Gurvávali of Pippala Gaccha in Sanskrit and Old Gujarāti (VVSG). Muni Ramanikavijayaji has written a paper on the Arhadgitū of Upārlıyāya Meghavijaya, composed in imitation of the Bhagavadgitā, and Dr. Gulabchand Chaudhari has described the Jaina contribution to metrics (Rajendrasúri Smáraka Grantha). Mr. Agarchand Nahata has contributed a paper on Svetambara poets of Ujjayini ( Vikrama, III, 2, May 1959).
Dr. J. S. Jatiy las briesly reviewed some unpublished philosophical works by Jaina writers. He has written about Nyāyālajkára Tippana of Abhayatilala, which is a voluminous running commentary of 12,000 Slokas on four Nyāya works, viz., the Brāşya of Vatsyāyana, the Varttika of Udyotakara, the Tátparyatiká ní Vācaspati Misra and Tatparyaparisuddhi of Udayanācārya (JOI, VIII. I, September 1958). Dr. Jetly has also written on the Tarkatarangiņi and Saśadhara Tippana of Gunaratnagani ( JOJ, VIII. 4, June 1959). The former work is a commentary on the Prakasikā of Govardhanācārya which itself is a commentary on the Tarkabhāsā of Kesavamisra, while the latter one is a brief running gloss on the VyāyasidBhāntadipa of Sasadhara Misra.
Prof. Hajime Kalamura has written an interesting paper on Vedānta philosophy as seen from the scriptures of early Jainism (JOI, VIII. 2, December 1958). Prof. Prithvi Raj Jaina has written about Jamüli's life and his point of difference from Hahüvira ; Mr. Jalvania has tried to show that Mallavādin, author of Tippana on Dharmottara's Tikū on the Nyāyabindu of Dharmnakirti, is different from Mallavādin, author of the Nayacakja ; Muni Punyavijayaji has noticed a very remarkable manuscript of the Xayacakra copied down by the great logician Yasovijaya ; Dr. Gulabchand Chaudhari has collecter references to Jainism in the Palj Canon ; Mr. Paclmanablia Jaini has discus. - ced the concept of Arhat; and Dr. N. 31, Tatia has written on

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Haribhadrasūri's comparative studies in Yoga (VVSG). Dr. Indukala Jhaveri has contributed a scholarly paper on Agurulaghu paryaya in Jaina philosophy (Vidya, Journal of the Gujarat University, II. I, 1957). Mr. H. Bhattacharyya has written on philosophy of Jainas (East and West, Rome, VIII. 4 January 1958) and on the Anckānṭavāda of the Jainas (Indo-Asian Culture, VI. 3, January 1958 ). Dr. H. V. Guenther has written on two contemporary teachers-Mahāvīra and Buddha Religious Digest, Ceylon, no. 12, 1957); Prof. Radha Krishna Chaudhari has taken a comparative view of Jaina and Buddhist philosophy (Prabuddha Bharata, November, 1957) and Dr. Indra Chandra has written a studied paper on Jaina theory of knowledge (Indian Philosophy and Culture, III. 2-3, June-September 1958).
In the field of Ilindi Mr. Ravindrakumar Jain has written liis Doctoral thesis on the life and works of the poet Banārasīdās, who lived in the 17th century and who is well-known for his philosophical poem, Samayasara, and very interesting autobiographical work, Ardhakathānaka. Mr. Agarchand Nahata has written an informative paper on Bhaṭṭāraka Kanakakusala and his pupil Kuvarakuśala (VVSG). These two lived in the 18th century and were protéges of the then ruler of Kutch. Mr. Nahata has given a survey of their works in Braj on Kośa, Alankara, prosody and several other subjects. Kuvarakusala was a scholar of Persian and he had translated into Braj a Persian-Sanskrit lexicon, Parasināmamālā. Bhuj, Capital of Cutch, was centre of literary activity in Braj by the Yatis, and 44 their Upasraya was almost a training school for aspiring poets
at least upto the first half of the 19th century.
As is well-known, the earliest extant literature in GujarālīRājasthani (appropriately called Māru-Gurjara by Prof. Umashankar Joshi) is Jaina literature, it is available in great abundance, and its scientific publication is helpful in the historical study of sister-languages of India. Messers B. K. Thakore; M. D. Desai and M. C. Modi have edited Gurjara

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Rūsávali (G. O. S., Xo. 118, Baroda, 1956). It contains six poems in Old Gujarāti composed during the 14th and 15th .. centuries, representing different forms of literature like Rása, : Phāgu, Vinati, Caupai, etc. One of the poems, Virāça Parva
of Sälisūri, is throughout in syllabic metres. There is an exhaustive index verborum with etymological notes, and editing is very carefully donc. Ācārya Jinavijayaji has edited Uktiratnakara of Sadhusundarayani, who lived in the beginning of the 16th century A.D. (Rājasthan Purātana Granthamalā, no. 14, Jaipur, 1957). This work is an Auktika or Old Gujarātí treatise on Sanskrit grammar, and cvery Auktika gives a Sanskrit-Gujarāti vocabulary. All the specimens of this form are useful for linguistic study. Vesses Agarchand Kahata and Bhăvarlal Nahata have published Jñanasāra Granthāvali, part I (Calcutta, 1959). Jñanasāra was a Icarncd Yati who lived at Bikaner in the I8th century A.D. He was a Yogin and was also an adept in astrology and Ayurveda. This is a collection of his numerous compositions in Rajasthāni. The Xahata brothers have also brought out Samayasundaraksti-Kusumāñjali (Calcutta, 1957). It is a collection of 563 short poems, most of which are in Gujarāti-Rajasthani and a few in Sanskrit and Prakrit by the well-known poet Samayasundara who lived in the sixteenth century A.D. Both the books have very informative and useful Introductions, Prof. R. C. Shah has edited with notes the Kala-Davadanti Rāsa of Samayasundara ( Ahmedabad, 1957).
The Varnakasamuccaya, pt. I (Text), a collection of set descriptions in rhythmical prose in Old Gujarātí, was edited by me sometime back. (University of Baroda, 1956). Its second part containing a cultural study and full indices by myself and Dr. R. X. Blehta is very recently published (Baroda, 1959). The Vikramacaritra Rása ( 1509 A.D.) of Udayabhānu, cdited by the late Prof. P. K. Thakore, has been published with Introduction and index prepared by Dr. R. 31. Patel ( Baroda, 1957). Dr. R.M. Patel had edited for his Doctorate the Simhasana Batrisi ( 1463 A. D.) of Jalayacandra with a comparative study

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of story-cycles of Simhāsana Dvatrimsikā in Sanskrit and Old Gujarāti. The work will be published in the Prācina Gurjara Granthamālā of the Baroda University. In continuation of the Prācina Phāgusangraha, a collection of 38 spring-poems edited hy me and Mr. S. D. Parekh (Baroda, 1955 ), Muni Ramanikavijayaji is editing some other unpublished specimens of the Phāgu-form. Dr. Earnest Bender who had prepared a scholarly edition of Nalarāya-davadanticarita of Rșivardhana ( American Philosophical Society, Philadelphia, 1951 ) is presently editing the Dhanyavilása, a Jaina poem of the 18th century.
To mention a few important papers, Mr. Agarchand Nahata has written about the poet Merunandana and his works ( Vallabh Vidyanagar Research Bulletin, I. 1-2, 1957-58 ). Mr. Phulasinh has given a critical estimate of the Sitārama Caupai of the poet Samayasundara ( Maru Bhārati, January 1959 ) and Dr. M. R. Majmudar has published the Neminātha Caturmāsaka of Siddhicandra, well-known as a commentator of the Kādambari and a scholar of Persian (VVSG). I have edited the poem Varna Batrisi, describing the characteristics of different castes and professions (Vallabh Vidyanagar Research Bulletin, I. 2, 1958 ) and Mahāvira Vinati, a devotional pocm in the Drutavilambita metrc by Jayaśckharasūri, who lived in the 15th century ( Jaina Yuga, April 1958). Prof. H. R. Kapadia has given a detailed note on the Yogaratnākara Copãi, a work on medicine composed by Nayanaśckhara in 1670 A.D. (Bhișak Bhārati, V.7, August 1958 ).
Kannada has many old classics by the Jaina authors, and a good deal of research and publication work about the same has been undertaken during recent years. Professors D. L. Narasimhachar and T. S. Shama Rao liave edited Sukumāra Carite of Santinātha, composed in 1068 A.D., with exhaustive Introduction and glossary (Mysorc, 1954). Prof. Narasimlachar has also edited Vaddärādhanc of Sivakoțyācārya, a prosc-classic of the carly Toth century, on the basis of seven manuscripts ( second cdition, Mysore, 1955 ) and Salılamamidarpaņa, an

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Dla Kannada grammar by Kasirāja composed in 1260 A.D. (Mysore, 1959), and has also taken up for publication the Keminātha Purana hy Blabāhala Kavi of 1254 A.D.
Jivasamlydhane of Pandhu Varmá (1200 A.D.) has been edited by Pt. H. Sesha Iyengar (Madras, 1957). Mr. Bommarasa Pandita has erliter the Pärsyanātha Purāmja (1205 A.D.) of Pārbva Pandita (Sanmati Granthamālā, Mysore, 1957) and the same work is also simultaneously edited by Prof. M. Mariappa Chat (University of Madras, 1957). The Adipurūņa, a very well-known Kannada classic by Pampa composed in 941 A.D., has been edited by Prof. K. G. Kunadanagar (Belgaum, 1953) and the Ajitapuräna of Ranna (993 A.D.) has been very recently brought out by Ir. H. Devarappa (Sanmati Granthamála, Slysore, 1959).
Tattvaratnapradipil.c, a Kannada commentary on the famous Tattvárthasútra of Umásváti, composed by Palacandradeva about 1770 A.D., has been edited by Pt. A. Santiraj Sastry (Oriental Rescarch Institute, Mysore, 1955). Prof. Mariappa Phat has prepared an edition of the Jätakatilaka of Sridharacārya, 1042 A D., (University of Madras, 1957) and also that of the Vardhamana Purīna of Acanna composed C. 1195 A.D. (University of Madras, 1958). Samayaparíkşe of Bralımasiva, composed about 1100-1125 A.D., has been edited by Mr. L. S. Kulakami (Kannada Roscarch Institute, Dharwar, 1958). BrahmaSiva is very critical about other faiths in Karnataka at that time; but his work is significant not so much frcon this point of view as from that of the social and religious background of the people. Mr. T. R. Shatti has brought out an edition of the Jžānacandracarite of Payanavarni (Moodbidre, 1958). The author comes from Belgol, and wrote this work in the Savigatya metre in 1659 A.D.
Sy friends well-versed in ancient Kannadla literature inform me that in addition to the major works noted liere a number of minor works hare been published by Pt. Padmanabha Sharma

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of Mysore under the auspices of the Sanmati Granthamālā and by Pt. Bhujabali Shastri of Moodbidre.
After this survey of literature in different languages I may be permitted to notice bricfly a few books and papers discussing and interprcting Jaina art. Dr. U. P. Shali, a reputed scholar and rescarcher in this subjcct, has written a monograph on the Akoțā bronzes, discovered a few years back at the village Akoţā, near Baroda (State Board of Historical Records and Ancient Monuments, Bombay, 1959). Dr. Shah has described all the Jaina bronzes in the Akoțā hoard, and has thrown light on important problems, such as the form of Jivantasvāmi images, age of differentiation between Svetāmbara and Digambara idols, etc. with the help of these new finds. Here we find for the first time the earliest known images of the Svetāmbara type, the carliest known images of the Sāsanadevatās in Jaina worship as well as a reference in an inscription to Rathavasatikā which Dr. Shah thinks to be a Vasatikā named after Arya Ratha. In this monograph Dr. Shah has also discussed the Jaina bronzes of the Chausā hoard now in Patna Muscum, and he thinks that thcy date from c. Ist to 3rd-4th centurics. This monograph should be of special interest to thic students of tlic history of Indian art, since Dr. Shah lias been able to prove the existence of a School of Ancient West (i.c. Western India) referred to by the Tibetan Lämā Tärinātha. The book is nicely illustrated and printed.
Dr. Klaus Fischer has written another monograph on Caves and Temples of the Jainas (World Jaina Mission, Aliganj, 1956). Caves and temples of the Jainas arc distributed all over India, and werc constructed since the dawn of Eastern art upto the present day. In a way, the continuance of the traditional architecture in modern India is mainly duc lo tlc munilicence of the Jainas. The present book gives a survey of somc outstanding monuments of Jainism in all parts of India, and has followed a chronological order with a gcographic subdivision. It is as it should be in this type of publication that the

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bool is profusely illustrator. But neither the plantaszraphs 11or their reproductions in print are of the required standard. But the book is well-written and is a welcoins addition to this branch of literature. 1 Mr. Sarabhai Naval), who gave uss numurrous publications on Jaina pictorial asl, Iras recently Irought out two volume of the Kalala Kathasaigrala or Collection of Kūlala Stories (Abnedabad, 1959). This is in fact an inglish version of his Gujaräli bul: pmslistuc in 1994. This first volume containing, texty is wlites by I'l, Amivalul Proinchanrl Shali, and las o versions of the Kalaka story from Jaina scriptures, 13 storics in Prakril, 13 in Sinskrit and 4 in Oo Gujarati. The second volume gives the history and legends alout Kalakäcārya and notes on miniature paintings by Mr. Maval), with 88 illustrations iti vlour un Og in monochromc, all inagnificently printed.
Dr. II, A. Majinudar las sindical Sor his Doctorate; the inaterial culture and lilc as recenter in the sculptures on the tangles at An, Kuunblirii, Táranga Ilills, Mcllcra and Patah. Such work pertaining to Indian art in general should be followed up in different regions.
lo mention it few papers in the subject, Mr. Kavislanker Kaval, well-knowi painter and lumanist, tias written on tlic Jain wtribution to Indian ast (VVSG), Dr. Moti Chandra, 03c of the foremost scholars of history of Indian art, lias contributel ot papers of an illustrator inanuscript of the Malapurana in Sri Digambara Maya Mandira at Delhi (Lalit Kali, niv. 5, April 1959). "The inanuscript is not dated, but un stylistic grounds it has been a signed by Dr. Muti Chandra to thic closing years of the 15th century or a little later. Illustrated Dirgantara manuscripts are cotnparatively few, the only illus trated pali-laai manuscript being that of the Satklandagama with the coininentary Dlavali and datablo to 1112-1120 A.D. 30r, Moti Chaudra lag rendercil distinct service to the study of Jaina art by bringing one more illustrated manuscript to light. Dr. U. P. Shali has written on a Israss incenise-burner froin

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Akoțā (Journal of the Indian Society of Oriental Art, XIX, published in 1958), and has assigned it to the beginning of the Sth century A.D. He has also given an interesting paper on Harinegameşin on the basis of available sculptures and painting's ( Journal of 'the Indian Society of Oriental Art, XIX, published in 1958 ) and also on Brahma-Sānti and Kapardi Yakşas' in: thc Svetāmbara and Digambara literature and art (Journal of the M. S. University of Baroda, VII. I, March 1958). Dr. Shalı has written on the forgotten practice of worship of the parents of the Tirthankaras adducing art-evidence from different parts of India ( Bulletin of the Prince of Wales Museum, Bombay, no. 5, published in 1958-59), on sculptures depicting Jaina stories in the temples at Ābu and Kumbhāriā (Jaina yuga, September-October 1959), and also on some carly sculptures from Ābu and Bhinmāl ( Bulletin of the Aluseum and Picture Gallery, Baroda, XII, 1955-56). Mr. Krishna Datta Vajapeyi has written on Jaina art of Mathurā (Rūjcndra Sûri Smāraka Grantha) and. Dr. A. N. Upadhy'e has given an article on the Gommațcśvara colossus at Sravan Bclgo! (Indo-Asian Culturc, VI. 3, January 1958).
Vijaya Vallabhasűri Smāraka Grantha has a number of interesting papers on Jaina art. Mr. K. B. Dave has given a paper on the history of Yakşa-worship with special reference to Jainism ;'Mr. Sarabhai Nawab has written on an illustrated manuscript of thic Kalpasūtra in golden letters; Muni Punyavijayaji has brought to light a profuscly illustrated manuscript of the Supāsanāhacariya of Laksmanagani copied down in 1426 A.D.; Muni Yasovijayaji has written on a number of ancient images and sculptures ; Dr. Klaus Brühn has described in a scicntific way thc figures on two lower rclicfs on thc Pārsvanátha teinplc at Khajuralio and tricd to interpret their signi.' ficance; Dr. M. R. Majmudar has given a description of an inscribed metal-bell from Patan, weighing 45 lbs., rccording that it was presented to a Caitya of Candraprabha in the Vallada district in 7262 A.D.; Dr. U. P. Shah lias contributed articles

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on Jaya group of goddesses and on a rare sculpture of Ballinátha; and Dr. H. D. Sankalia lias described Digambara Tirthankara images from Jaheśvara and Nevāsā. Dr. Prühn hias written some short articles on Jaina art and iconography, and they are published in the Jaina Vuga during the last two years.
I would like to announce a very important find in the field Di Jaina art. Only a few months back the Oriental Institute of the Paroda University has acquired a palm-lcas manuscript written in golden letters. It has 65 folios in 10" % 2" size, it is copied down by Jinadattasűri in V. S. 1210 ( 1154 A.D.) and written in the Devanagari script of the Jaina mode prevalent in Western India. The text copied down is Svamparaupyādisiddhi, , a mixed work in three languages, viz., Sanskrit, Präkrit and Apablirariba, like several other medieval Jaina texts. It is a commentary on a work called Siddhantopadesa or Siddhantalesa, and appears to be a treatise on Ayurveda. Palm-leaf manuscripts in golden letters from Burma and other countries are available, but as far as myself and some of my friends decply interested in the manuscript-wealth of our country are aware, this is the first palm-ical manuscript in golden letters known in India so far, aqrart from its subject-matter of peculiar interest. Put we may be sure that many more such manuscripts must have been written down, and we should make a thorough search to see if morc of such specimens still cxist in different part of Insta.
Yow, I may draw your attention to a few books and papers pertaining to Jaina philosophy, culture and history. In February 1959 Prajñácakşu Pt. Sukhalalji Sanghvi, one of the leading Darbunilas of our country whose works are an ideal comlination of modern methods and the highest traditional leam
ing, lias deliverol the Thakkar Vassonji Madhavji Lectures in v Gujarati at the University ni Bombay on the contribution of
Harihliadrasűri to the pliilosoplical and Yogic traditions of India. Panolitaji has based his observations mainly on six

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works of Haribhadrasûri, viz., Şaņdarśanasamuccaya, śāstravārtāsamuccaya, Yogavimśikā, Yogaśataka ( re-cdited and translated by Dr. Indukalā Jhaveri on the basis of a recently discovered palm-leaf manuscript at Jaisalmer, Gujarat Vidyā Sabhā, Ahmedabad, 1956), Yogabindu and Yogadşşțisamuccaya, Haribhadrasûri was a brilliant Brahmin scholar before he was initiated into the Jaina religious order, and his works in Sanskrit and Prākrit-show his great proficiency not only in all the systems of Indian philosophy but in almost all branches of learning developed in those days. Unlike many other Dārsanikas, Haribhadrasüri had an inherently liberal outlook and his works are a remarkable contribution towards the synthetic development in Indian philosophy. Panditaji's lectures form an original work in this interesting subject and we anxiously await their publication. The Maharaja Sayajirao Honorarium Lectures on Bhūratiya Tattvavidyā (Baroda, 1958 ) delivercd by him at the invitation of the Baroda University on some of the most important Prameyas of Indian philosophy are an equally brilliant contribution, and contain many thoughtful observations on Jaina philosophy also. His book, Cūr Tirthan"kara (Bombay, 1959), is a collection of ten Gujarati papers on four Tirtharkaras, vie., Rşabhadeva, Nominātha, Pārsvanātha and Alahävira. Written in a lucid style all of them are replete with critical acumen blended with philosophical insight and historical inquiry.
The Rcligion of Ahimsa (Bangalore, 1957) by Prof. A. Chakravarthi is a beautiful monograph on Jaina rcligion and ethics from the pen of a veteran scholar. Religion and Peace (Afathura, 1959 ) by dIr. S. C. Diwakar is a small but interesting book on the religion of Abitiisă of which Jainism was the pionccr. The author takes Ahimsă not as a doctrine, but as a way of lifc and explains thc cthical as well as philosophical implications of this religion of which'compassion towards all crcatures' is the living corc, Jaina Darśana in llindi (Sanmati Jninapitha, Agra, 1959 ) by Dr. Mohanlal Vchta is an excellent work on the

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subject, standing mil vary between Jaina Darsana (Gujarati and Hindi) by Sunilizāyavijayaji which is a popular book meant for lay readers and Jaina Darlana ! Hindi) by Dr. Mahendrakumar which can be rear and appriciated only by scholars. Hayavāda (Sanmati Jfrânapitha, Agra, 1988 1,Huni Phulacadra is a good Hindi book on a fundamental principle of Jaina philossphy which tries to embrance the sanifold aspects of truth.
Prof. V. P. Jolirapurkar has viven a book on Bhattaraka Samprerjaya (Sholapur, 1958). He has wollected useful material for the history of Phattárakas from colophons and inscription: and has given a treatment of the history and social significance of the institution of Bhattārakas who, like Caityavási Yatis of the Svetámhara sect, have made important contributions to literature and art. 3ft. K. B. Jindal has brought out a uslui collection of essays (Calcutta, 1958) published forncly as Introductions to different volumes of the Sacred Looks of the Jainas, trut it is curious that the names of the authors are not mentioned. Vaicali / 2nd edition, Bombay, 1958) By A cárja Vijayendrasűri is a yood Hindi monograph on his torical genvgraphy. The author has rightly identified KsatriyaKunda, the birth-plars, of Bahasira, with Vásukunda near Vaibali, which is morien Basa tha in Bihar, where the Bihar Guernment has founied the Vailai Institute for Jaina studies.
This Doctisal thesis of Dr. Amarchand :Sittal, the Early History of Oriza, a csiderable part of which deals with the early Buictory of Jainism in this province, is being printed by the Jaina Cultural Rescarche Society. Dr. J. P. Jain has studied for his Tectorate the Jaina Sources of the history of ancient India (100 BC to GD A.D.;, and Dr. Prayash Chandra worked on Jainish in Rajasthan,
Juni Vilalavijayaji fras given tno small historical mong graphs on lifícret Jaina Tistice in Gujarat-ons on Cär Jaina Tirto ! Brandagar, 1955) nating with Matar, Ssjítrā, Kairā and thrikā, and another on Kavi, Gandhar and Jhagadiá ( Bharnagar, 1957). Jiuni Parakavijagaji has written an

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illustrated Gujarāti book on the principal Jaina Tirthas of India (Palitana, 1958) and the Vijaya Vallabhasūri Jaina Säbityamālā has published a book, Bangāla-kā Ādi Dharma (Bombay, 1958), which is a collection of threc papers-two in Hindi and one in English-dealing with the history of Jainism in Bengal. Jaina Community—a Social Study by Dr. A. Sangve ( Bombay, 1959) was his Ph.D. thesis in Sociology. It is an exhaustive survey and a good guide for all further studies.
Mr. P. B. Desai, author of Jainism in South India (Sholapur, 1957), describing the historical role of Jainism in Andhra, Tāmil Nādu and Karnataka, has written an interesting paper on Jainism in Kerala supplying some now information (Journal of Indian History, XXXIII. 5, August 1957, published in 1958). Dr. Daslaratha Sharma lias made an attempt to prove that Kālakācārya was a chief of the Kālaka people (Indian Historical Quarterly, XXXIII. 4, December 1957). I have collected a number of historical references to the Pascāsarā Pārsvanātha temple built at Päțan by Vanarāja, its founder, in the 8th century A.D. (VVSG).
Lastly I may refer to bibliographics and catalogics, which arc inevitable tools of research and investigation. Prakāśita Jaina Sahitya (Delhi, 1958 ) by Pt. Pannalal and Dr. Jyotiprasad claims to be a bibliography of published Jaina literature. This is no place for a detailcd review, but I may be allowed to state that it is a very incomplete list. Nowhere do we find in it the names of very well-known publications like the Trişaşțisalākāpuruşacarita, Siddhalıcma, Prabandhacintāmaņi, Jūānabindu and many others. Jaina Gurjara Kavio, vols. I-II arc noted, but we do not find the mention of vol. III, published in Tom. IIcmacandrīcārya by Dhūmaketu is mentioned, but there is no reference to the Hemasamikṣā, its companion-volumc, by Prof. M. C. Modi. Life of Hemacandrūcārya is registered, but the name of its celebrated author, Dr. G. Bühler, is curiously left out. In the case of a majority of books in the English section the place and year of publication are not mentioned.

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This appears to be an incomplete list of publications without any definite method, and has very limited value for a student.
A Descriptive Catalogue of the manuscripts at Jaisalmer prepared by Muni Punyavijayaji is being printed under the ✔auspices of the Jaina Svetambara Conference of Bombay, and should be out very soon. It is a complete list of all the palmleaf manuscripts and most of the paper manuscripts. A Catalogue of about 20,000 manuscripts preserved in the Hemacandrācārya Jñanamandira at Patan has been prepared by the same scholar, and is being printed along with all the colophons. A Catalogue of the famous Santinatha Bhānḍāra at Cambay prepared by Punyavijayaji has been taken up for publication in the Gaekwad's Oriental Series. A Descriptive Catalogue of the Jaina manuscripts in the library of the Asiatic Society of Bengal has been prepared by Dr. Ajitranjan Bhattacharyya. Its first volume is out and the second volume is likely to be published in near future.
1
Vishveshvarananda Vedic Research Institute, Hoshiarpur, has completed and published during the period under review a twovolume tabular Classified Catalogue of 8,360 manuscripts belonging to it. This Catalogue registers 267 Jaina works, 58 of them being in Sanskrit and 209 in Hindi. The Rajasthan Research Institute has published the first volume of its Catalogue of Manuscripts (Jodhpur, 1959). Out of a total of 4,868 manuscripts it registers 1,236 works by different Jaina writers in Sanskrit, Präkrit, and Gujarati-Rajasthānī. Dr. Klaus Brühn had written a bibliographical paper on Jaina studies in Germany (Voice of Ahimsa, VI. 10, October 1956), a Gujarāti translation of which has been prepared by Dr. A. N. Jani (Jaina Yuga, January 1959).
#
This is a record of the work carried out in the field of Prakrit and Jainism during the last two years, and I crave your indulgence if I have left out inadvertently any notable work.

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50 As you might llave observed, there is a small but trained band of workers in our field of study, but let us hope that more and more scholars would interest themselves in this comparatively ncglccted branch of Indian Culture. Expressions like "Prakrit and Jaina studies' and 'Jaina scholar' somclimcs crcatc misunderstanding and unnecessarily connote some exclusiveness. But let us remember that Jainism, like other systeins, cmerged out of a common background of Indian life and thought, and has always influenced and was influenced by contemporary life apto this day. Hence any contribution to the knowledge of Jainism through a varicty of mediums-Prakrit, Sanskrit and regional literatures will be a contribution to a wider study of Indian Culture in all its multifarious expressions. Scholarly cquipment and training are important for learned pursuit; but I hope you will agree with me that complete Bhakli or devotion to Icarning is most essential for any researchcr and seeker of knowicdge. Hardly any work of lasting importance could be produced without that devotion to study and research. The Pratikramana Sutra most appropriately invokes the blessings of Srutadevata on those who were devoted to knowledge, and I cannot conclude better than with the ancient Gatha from that sacred text G3T7TT HITTE T110/124-777-821 तेसि खबउ सययं जेसि सुअ-सायरे भत्ती।।