Progress of Prakrit and Jaina Studies

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

Page #1
THE FREE INDOLOGICAL COLLECTION WWW.SANSKRITDOCUMENTS.ORG/TFIC FAIR USE DECLARATION This book is sourced from another online repository and provided to you at this site under the TFIC collection. It is provided under commonly held Fair Use guidelines for individual educational or research use. We believe that the book is in the public domain and public dissemination was the intent of the original repository. We applaud and support their work wholeheartedly and only provide this version of this book at this site to make it available to even more readers. We believe that cataloging plays a big part in finding valuable books and try to facilitate that, through our TFIC group efforts. In some cases, the original sources are no longer online or are very hard to access, or marked up in or provided in Indian languages, rather than the more widely used English language. TFIC tries to address these needs too. Our intent is to aid all these repositories and digitization projects and is in no way to undercut them. For more information about our mission and our fair use guidelines, please visit our website. Note that we provide this book and others because, to the best of our knowledge, they are in the public domain, in our jurisdiction. However, before downloading and using it, you must verify that it is legal for you, in your jurisdiction, to access and use this copy of the book. Please do not download this book in error. We may not be held responsible for any copyright or other legal violations. Placing this notice in the front of every book, serves to both alert you, and to relieve us of any responsibility. If you are the intellectual property owner of this or any other book in our collection, please email us, if you have any objections to how we present or provide this book here, or to our providing this book at all. We shall work with you immediately. -The TFIC Team.

Page #2

Page #3
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.

Page #4

Page #5
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, Prameyakamalamartanda, Nyayavini-. scayatika, Siddhiviniscayatika, and a number of others. Texts. of both Nyayaviniscaya 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 *

Page #6
2 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 Vasantavilasa, an old Gujarati Phagupoem ('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

Page #7
posts fo 3 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! *: ak *: * * The study of Prakrits 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 Chaya. The inscriptions of Asoka 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, Pali 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 Pali, 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 Pali 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 Kalpasutra (Leipzig, 1879) and also in the Introductions to his translations of some Jaina Canonical works published in

Page #8
. 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 Prakrit studies, but I want just to point out that after the scholarly efforts of pioneers like these Praktit 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 Pralirit 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, Bhasyas and Curnismis in Prakrit, but from the 8th century the drift towards Sanskrit is clearly visible and we get Sanskrit commentaries (like that by Haribhadrasuri) 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 Prakrit was beneficial to both. Great secular collections of Prakrit verses like the Gathasaptasati of king Hala 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:aravoris quote Praknit Gathas from the Gathasaptasati 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 Prakrit) with the help of Sanskrit Chaya and trying to appreciate the poetic beauties of Prakrit lyrics quoted by the rhetoricians only through Sanskrit renderings ! It is evident that owing to their simultaneous employ.

Page #9
ment in secular literature Sanskrit and Prakrit were considered almost one. But Brahmins who were traditional repositories of learning in India became in later times completely indifferent and apathetic to Prakrit which was, at the most, to some of them the language of a heretical sect. As time went on, Prakrit 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 Prakrit 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 Prakrit 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 Prakrit should not be thought of merely as the study of a religious language. Prakrit was the language of the people, and Mahavira preferred to preach in their language, and so the Canonical literature of the Jainas is only in Prakrit. 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 Divakara, who was a great Brahmin scholar before he became a Jaina monk, wanted to rewrite the entire Ardha-Magadhi 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 Prakrit and Pali were, in

Page #10
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 Pshatkatha of Gunadhya in the Pailaci Pralirit, 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 Sarghadasa anri Dharmasena and Sanskrit epitomes by Budhasvamin, Somadeva and Ksemendra. Dshattatha, though lost, lives still through the numerous Kavyas 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 Gathasaptasati, which was a collection of Buktakas. In later timss Prakrit, like Sansluit, becams a cultivated literary language and several fahakavyas Wete Composed in its most accepted literary form, viz., Maharastri Prayrit, which was considered the Prakrit par excellence. Galgaraho of Vakgatiraja 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 Karpuramanjari oi kajasthara, Rambhamaijari of inayarandra, Candralekha of Rudradasa 2nd Anandasundari o Glanasyama 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, Srutasagara, 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 Pralrit literature, but these few instances will be helpful in showing that though the Jaina scriptures were Composed in Prakrit in its arza or archaic form, other varieties were largely employed in producing a wealth of secular litera. ture of remarkable postic mcrit. These literary productions in

Page #11
Prakrit 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, Aryasaptasati of Govardhanacarya was inspired by and composed in imitation of the. Gathasaptasati. This is just to show the inherently non-sectarian character of Prakrit. But there is another factor, which adds to its importance in modern times. All the new Indo-Aryan languages are derived from Sanskrit through Prakrit and its later form Apabhramsa. The history of form or meaning of most of NIA words can hardly be traced without reference to Prakrit and Apabhramsa. A large number of words is found only in Prakrit, and some grammatical peculiarities could be explained only with the help of Prukrit usage. A historical study of any of the Indo-Aryan languages cannot be undertaken without a proper study of the Prakrits, and a workable knowledge of Prakrits is expected of any serious student of these modern languages. As a person who has edited and translated Sanskrit, Prakrit and Old Gujarati texts I would like to emphasise the fact that the study of Sanskrit is incomplete without Prakrit, but a study of NIA languages especially in their older forms would be ridiculous without proper equipment in Prakrit. It goes without saying that the progress of the study of an old language or literature like Prakrit depends entirely on the critical editions of texts and their accessories. So far as Pali 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 Svetambara or Ardha-Magadhi 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 Prakrit and Jaina studies.

Page #12
1.:"The idea of the formation of a Prakrit Text Society is, at Jeast, half a century old. As far back as 1903 Dr. 'Pischel, 'the greatest scholar of Prakrit 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 Pali Text Society will have soon to be formed for the purpose (ie, scientific editing of the Canon) and the Jaina 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 Pali 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 gratifying to note that the Prakrit 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 Prakrit studies. The Society is indeed fortunate in securing the full co-operation of Muni Sri piinvaviiayaji, a venerable doyen of Prakrit and Jaina studies in India, who has devoted a whole life-time to the study and preservation of ancient Jaina Jnana-Bhandaras ( 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

Page #13
and rigorous critical faculties have enabled him to cope singlehanded with a problem of vast' magnitude in the domain of Prakrit text criticism." In fact, the work of the Prakrit Text Society was begun by Muni Sri Punyavijayaji. . He had ably edited, in collaboration with his Guru, the latc Muni Sri Chaturavijayaji, several Prakrit texts of abiding interest and importance like the Vasudeva-Hindi and Brhat Kalpa Sutra, and it was he who had formed, about fiftcen years back, Jinagama Prakasini Samsad (Society for the publication of Jaina Canon') at Patan, the ancient Capital of Gujarat famous for its manuscript-librarics. It was under the auspices of this body as well as that of the Jaina Svetambara Conference of Bombay that he and his assistants spent about two years at the border-town of Jaisalmer in. Rajasthan, '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 Sri Punyavijayaji the Socisty 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 Prakrit sludics. The Government of the State of Bihar, roughly covering the land of ancient Magadha,:, wherc ,Buddha and Malavira preached and which

Page #14
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 Xalandia, 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 Vaicali, the birth-place of Mahavira. This last hody, generally known as the Vaitali 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'rakrit language and litcrature and the philosphy and technique of Ahir sa. 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 Punyavijayaji, and it aims at collecting valuable manuscripts from various sources including the Jaina Blianfaras 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 Prakrit 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. 13EUR Granthamana oi tie wole of the Canonical literature including its viryuklis, Jazya, Cirnis and Vytlis is not ices than anyen lalih fokus, and this source of the listory

Page #15
II and culture of India is almost entirely untapped. When I was Professor of Ardba-Magadhi and Gujarati in the Post-graduate Department of the Gujarat Vidya Sabhu 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 Vidya Sabha published in 1952 my book, Jaina Agama Sahitya-mam Gujarit (Gujarat 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 Mahavira. 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 Nagarjuna at Valabli in Saurastra in the 9th century after the Nirvana of Mahavira, almost simultaneously with a similar Council convened by Arya Skandila at Mathura. Again, in the year 980 ( or 993 ) after the death of Mahavira ( i. e. in 454 or 467 A. D.), a Council was held at Valabhi presided over by Devarddhigani, traditionally the author of the Nandi Sutra, 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

Page #16
12 n these important' Councils. Almost all the exegetical literature on the Canon after that final redaction is composed in Western India. Abhayadevasuri ( Itth century A. D.), known as Navargivrtlikara, the greatest commentator of the Canon, did his work at Anahilayad Patan, assisted by Dronacarya 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 Prakrit. Just like the Gatha-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 Gujarati and Rujasthani 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 'Trisastisalakapurusacarita, the Caritras or narratives of the lives of individual Tirthankaras composed by numerous Jaina poets, the Sanskrit commentaries on Canonical texts in Prakrit composed between the 8th and 18th centuries A.D. as also the commentaries by Jaina authors on Classical Sanskrit works--Kavyas and Natakas--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

Page #17
13 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 Prakrits. 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 Pancakhyana of Purnabhadra. (1199 A.D.) published in the Harvard Oriental Serics and Dr. Upadhye in his Introduction (pp. IOI-IIC) to the Bshatkathakosa of Harisena ( 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 Gujarati reference-book, Jaina Gurjara Kavio, pt. I ( Introduction, pp. 227-234), las presented a small list of peculiar words and expressions from the Prabandhacintanani 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 Prabandhacintamani with brief annotations has appeared in the Journal of the Oriental Institute, December 1958, and a vocabulary from the Prabandhakosa 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.

Page #18
14 In addition to the Prakrit-Ilindi Dictionary (Prikrit Sabda dlaharmara) by PL. Hargovindadas Shetli and the Ardhamagadhi Dictionary by Juni Ralnachanriraji, we have the great Abhidhana-Rajendra in seven mighty volumes comprising 9,200 pages of Royal Quarto size compiled by Vijaya Rajendra 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 Psakrit will be crer indebted to the learned Acarja 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 Pralirits which is a desideratum perhaps need not be as big as the Abhidhana-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 woula like to say something about the Jaina - manuscipt-libraries or Juana-Bhandaras. One of the principal

Page #19
*15 vows or Mahavratas 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 Ksetras 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. Jiuna in its most tangible form as books was worshipped and a special i festival came to be observed on the fifth day of the bright half of the month of Kartika, known as Jranapasicami, and considerable narrative literature on the topic has developed in Sanskrit, Prakrit, Apabhramsa and regional languages. This is, in fact, the genesis of the Jnana-Bhandara of the Jainas. Apart from the famous places like Patan, Cambay and Jaisalmer there is hardly any town with a sizable population of the Jainas in Gujarat, Rajasthan and Malva where Svetamhara Jainism was and still is in a flourishing state, which has not a JrianaBhangara of its own. All these Bhanclaras 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 (Svetambara counterparts of the Digambara Bhattarakas), the aggregate number of manuscripts in Jaina Bhundaras 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

Page #20
,26 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 Kavyamimarisi of Rajasckhara; plays of Vatsaraja published in the collection Rripakagaykam representing some of the rarc forms of onc-act plays like Samavakara, Thumrga and Dima; the only available work of Lokayata philosophy like the Tattvopaplava of Jayarusi ; 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. Pramunavartika of the great Buridhist sicholar Dharmakirti, though known from Tilctan sources, was available in India only in the librarics. Two new commentarics on the Suukliya 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 Sthanakavasi scct of the Svettimbaras. lias given a gift of scven thousand manuscripts to the Oriental

Page #21
17 Institute of the Baroda University. Muni Sri 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 Samskrti 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 Jnana-Bhandaras belonging to the communities perhaps it may not be possible to make such gifts.' But the Bhandaras 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 information 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 Angavijja, the

Page #22
18 first publication of the Prakrit Text Society. The Society is busy with the publication or editing of several other Canonical texts. The Sutrakrtanga Sutra 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 Dasavaikalika Sutra with a Curni by Agastyasimhasuri 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 Curni by Jinadasagani 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 Sutra with Curni and Sanskrit commentaries by Haribhadrasuri and Malayagiri, Anuyogadvara Sutra with Curni and Sanskrit commentaries by Haribhadrasuri and Maladhari Hemacandra, Samavayanga Sutra with the commentary by Abhayadevasuri, and three important Cheda Sutras with Curnis, viz., Dasasrutaskandha, Brhat Kalpa Sutra and Vyava bara Sutra, and satisfactory progress has been achieved.

Page #23
Ig Muni Manavijayaji has published an edition of the Oghaniryukti with the commentary of Dronacarya (Surat, 1957). It is virtually a reprint of the edition of the Agamodaya Samiti (Mehsana, V. S. 1975) which is not available for the last many years; but it has been freshly collated with five manuscripts. : The edition of the Nisitha Sutra with its Niryukti, Bhasya and Curni at the hands of Upadhyaya Amara Muni and Muni Sri Kanaiyalalji (Sanmati Jnanapitha, 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 Mahanisitha and the six-volume edition of the Brhat Kalpa Sutra (with Ksemakirti's commentary) by Muni Chaturavijayaji and Muni Punyavijayaji. A cyclostyled edition of the Nisitha Curni in five volumes was prepared by Vijaya Premasuri (1939- - 40) for private circulation, and I had an opportunity to use it for 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 Avazyaka hai ki yadi yaha sampAdanakArya gujarAta yA mahArASTra pradeza ke ahamadAbAda tathA pUnA Adi nagaroM meM hotA to bahuta acchA hotaa| kyoM ki vahAM jJAna bhaNDAroM meM prAcIna pratiyoM . kA saMgraha vipula mAtrA meM mila jAtA hai| idhara uttara pradeza Adi meM isa prakAra kA prAcIna 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

Page #24
20 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 apavadas 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 Saetra. The following Canonical texts have been published during the period of our review-Kalpasutra (Rajkot, 1958), Aupapalika Sutra (Rajkot, 1959), Uttaradhyayana Sutra (Rajkot, 1959), Avasyaka Sutra (2nd ed., Rajkot, 1958), AntakTddasa Sutra ( 2nd ed., Rajkot, 1958 ). These are the publications of the All India Svetarbara Sthanakavasi Jaina Sastroddhara 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 Sudhumargi Jaina Samsklli Raksaka Sangha of Sailana (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 Prakrit Text Society. Two Gujarati booklets bearing on the Agama studies have been published.--Bhagavandlahavira Ane Mansahara by Ratilal M. Shah ( Patan, 1959) and Bhagavan Mahaviranum A usadhagrahana by Miuni Nyayavijayaji (Patan, 1959) have tried to refute the opinion that Mahavira 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 Agama studies have been published: Dr. A. N. Upadhye, one of the foremost scholars of Prulirit

Page #25
21 and Jaina studies in India, has ably discussed the ethical and philosophical significance of Anupreksi in the Canonical literaturc ( Journal of the Oriental Institute, VIII. I, September 1958), Dr. L. Alsdorf, a leading Europcan scholar of Prakrit and Jainism, has presented a critical study of Itthiparinnix which is the fourth chapter of the first srutaskandha of the 'Sutrakstanga Sutra (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 Sambhuta as found l'in Jataka no. : 498 and Uttaradhyayana Sutra, 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 studisd the coins mentioned in thc Angavijja (Uttara-Bharati, Agra University, IV. I, December 1957 ) and Vijayendrasuri has written an interesting paper on Indra.in the Jaina Canon (Visvajyoti, VII. II, January 1959). Dr. U. P.. Shah has also contributed an interesting paper on coins in ancient jaina literaturc ( Rajendrasuri Smaraka Grantha, Khudala, 1957). Muni Punyavijayaji has studied the question of the lost Canonical text known as Prathamanuyoga, and has shown that its redaction was done by Kalakacarya, and has also given an outline of its contents ( Vijaya Vallabhasuri Smaraka 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 Upasakadasanga Sutra ( Rajendrasuri Smaraka Grantha, Khudala, 1957). * In the field of Digambara Agamas, the compiction of the Satkhandagama with the publication of vol. VII of the Malabandha of Bliagavan Bhulnbali is of great importance. The whole of the Satkhangagama with Hindi translation is complete

Page #26
22 in 23 volumes. The first volume of the commentary Dhavala 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 Jambudvipaprajnaptisangraha 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 Trilokaprajnapti by Prof. Laxmichandra Jain (Sholapur, 1958). This is a work on Jaina Cosmography in 2,499 Prakrit Gathas, 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 Trilokaprajnapti. In the Ardha-magadhi Canon there are some works dealing with this subject, viz., Suryaprajnapti, Candraprajnapti, Jambudvipaprajnapti and Jyotiskarandaka, and there are many other post-Canonical texts like Lokaprakasa of Vinayavijaya dealing with this subject. It would be highly interesting to make a comparative study of the Digambara and Svetambara texts on this topic. The long essay of 110 pages about Ganita of the Trilokaprajnapti is an able attempt to study and interpret the ancient lore in the context of the mod

Page #27
23 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 Vimalasuri, embodying a Jaina version of the Ramayana, 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 Cauppannamahapurisacariya of Silanka 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 Granthagra is about 11000 slokas. Contrary to the current belief, the author is different from his famous name-sake who wrote. Sanskrit commentaries on the Acaranga and Sutrakrtanga. No date of composition has been given in this work, but according to the Brhattipanika, 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 Bruhn'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, Trisastisalakapurusacarita, an encyclopaedia of Jaina mythology. These are, in a way, works of Purina-type in Prakrit. But Dharmakatha too had a very important place in Prakrit literature. One of the most remarkable Dharmakathas in

Page #28
> 24 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 Acarya 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 Gujarati 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 Kavalayamala 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 Gethis, 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

Page #29
25 . J 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 Staviravalicarita, which is the Parisista or appendix to his .great work Trisastisalakapurusacarita, just as the Harivamsa is Khila or supplement to the Mahabharata. : "Ratnaprabhasuri's Visesa Vrtti on the Upadesamala, morc well-known as a Dogatti Vitti (1182 A.D.), has been edited by Acarya Hemasagarasuri (Bombay, 1958). Upadesamala of Dharmadasa is a Prakrit Prakarana in 540 Gathas. This extensive commentary with a Granthagra of 12,000 slokas explains the Prakrit verscs in Sanskrit, but gives the stories in Prakrit, 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 bliranisa part of the Kumara palapratibodha of Somaprabha (Hamburg, 1928). The Prakrit, Jambusvamicarit'a of 852 Gathas occurring in the Doghatti Vytti has been scparately brought out by its editor (Rombay, 1957). . Mulasuddhi Prakarana in 212 Gathas with tlc.commentary (Granthagra 13,000 slokas) of Devacandra, the preceptor of the famous Hemacandra, las been edited by Pt. Amritlal Bhojak for thc Singhi Scrics. In addition to the numerous Prakrit storics the commentary contains one wholc pocm in Apabliramsa, vixir Sulasakklanu. Dr. R. iVilliams las edited two Prakrit versions of thic Mani paticaritra (Royal Asiatic Socisty, London, 1959). He has printed two texts with English translation-Manipaticaritra 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 Haribhadrasuri 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 Subhasitas, and :

Page #30
26 a glossary of uncommon words with their Sanskrit renderings wherever possible. There are a few anthologics in Prakrit like the Gathasaptasati and Vajjalagga. A new anthology, Gathakosa of Jinesvara. suri composed at Bhalijja (-modern Bhalej in Kaira district) in 1195 A.D., has been recently discovered. It is a very attractive collection of 800 Gathas on a large variety of topics, and is being edited by myself and Pt. Amritlal Bhojak for the Gaekwad's Oriental Series. An ancient Prakrit work on prognostics, Jayapahuda or Jayapayada, has been edited by Acarya Jinavijayaji and is printed in the Singhi Jaina Series (Bombay, 1958 ). There are several publications on Prakrit grammar and the historical study of Prakrit 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 Prakrit from the literary as well as the linguistic point of view. The edition and Gujarati translation of the Prakrit Prakasa of Vararuci, the earliest..grammarian of Prakrit, 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 Prakrit grammar was an erudite grammarian well-known for his.editions of Sadbhasacandrika of Laksmidhara, Bhattikavya of Bhatti, Prakriyakaumudi of Ramacandra and Vaigakaranabhiisana of Kondabliatta, all published in the Bombay Sanskrit "Series. His work on the Prakrit Prakasa is thoroughly scientific and the translation clear and precise. . Dr. Pischel's monumental work on Prakrit 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

Page #31
? 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, Prakrit aur Usaka Sahitya (Sarasvati Salakar, Delhi, year of publication not given), has given a brief and lucid account of Prakrit languages and literature in about 140 pages. It is good that at the end of each chapter somc quotations from Prakrit 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), Kuvalayamala has been described as a collection of storics (p. 54), and it is most surprising that cven Gathakosa 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 Prakrit literaturc by Dr. J. C. Jain. The new revised cdition of Hemacandra's Prakrit Grammar by Dr., P. L. Vaidya (Poona, 1958) and the fifth cdition of Prakrit Margopadesika by Pt. Bcchardas ( Alimcdabad, 1959) have been published. : . In the field of metrics Prakrit Pingala with three commentarics, out of which one was entirely unknown so far, is being printed by the Prakrit Text Society. . Prakrit Epigraphy has considerablc importance in the study of Ancient Indian Culturc on account of thic inscriptions of Asoka and Kharavela. During the period under revicw Dr. Radha Govind Basak has presented an excellent compilation of Asokan Inscriptions (Calcutta, 1959). Hc has given different versions of fourlcon rock cdicis, Kaliuga cdicts, scven pillar cdicts, two minor rock cdicts and minor pillar inscriptions along with the rendering of onc version in Sanskrit and translation of

Page #32
* 28 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 Asokan dialects. The inscription of Kharavela (Ist century B.C.) in the Hathigumpha 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 Kharavela'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 Kharavela 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 Kharavela is nowhere found mentioned in the vast Jaina literature composed after his times? Did he belong to the Yapaniya 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 Prakrit. Muni Nyayavijayaji's philosophical poem, Adhyatmatattvaloka, published several years back, is an instance to the point. Recently Acarya Vijaya Kasturasuri has written Prakrit Vijnanakatha (Ahmedabad, V.S. 2014). It is a collection of 58 Prakrit stories in prose newly composed, and may prove useful for beginners in Prakrit. 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 Pralasit sturlies. Dr. V. Pisani has discussed thc etymological

Page #33
:origin of the words Prakrit and Pali ( Belvalkar Felicitation * Volume, Delhi, 1957 ). . He connects Prakrit with Skt. Prakyti, and derives Palibhasa from Palibhasti. < Paribhasi, by veddhiformation. 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 Mahayana 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 Prakrit word Thakka' tired'( Indian Linguistics, Turner Silver Jubilee ! Volume, 1958). Dr. T. B. J. Kuiper has contributed a thought-provoking paper on the Paisaci fragment of the Kuvalayamala (Indo-Iranian Journal, T. I, 1957)," and it is cspecially noteworthy because we have very few specimens of Paisaci Prakrit. 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 Prakrit word li puissa-munava, 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 Prakrit Grammar of Heniacandra, I. 1 ( JOI, VII. 3, March 1958). Prof. Shiva Prasad Bliattacharyya has thoroughly discussed the word mallaka, occurring twice in tlie Prakrit portion of the Mscchakatika, 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 Prakrit poets known from inscriptions ( JOI, VII.

Page #34
30 1-2, September-December 1957). Dr. A. X. Upadhye has drawn attention to the literary and philosophical importance of a rare Prakrit treatise on Pratyabhijna school composed in South India, viz., Jaharthamanjari of sahesvarananda 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 Dhurtakhyana, a Prakrit satirical masterpisce by Haribhadrasuri, is based on an earlicr Dhurtak:hyana queried in the Nilitha Curi( Vijaya Vallabhasusi Smarala Grantha, Bombay, 1955). Dr. Jacobi had inaugurated the scientific study of Apabhrainea language and literature with his critical editions of the Bhavisattakaha of Dhanapala and Sanatkomaracarita of Haribhadrasuri. 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 Sugandhadasami Kaiha (in Apabhrariba, Sanskrit, Old Hindi, Old Gujarati and Old Marathi), and we anziously await their publication. Paumacaria of Svayambhu (7th-8th century A.D.), an apabhramba epic narrating this Ramayana Story, jas bsen translated into Hindi in three volumes by Mr. Derendrakumar Jain (Bharatiya Jnanapitha, 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 apabhrarnia Grammar with Hindi translation ( Banaras, 1938). It is most surprising that the translator has not found it necessary to write a single line about Hemaranara of his arabhrarna 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

Page #35
31 scholar has started a serics of articles on Apabhramsa and Old Gujariti studies, the first one of which discussing etymology of some words has been printed.( Bharatiya Vidya, XVII. 3-4, published in 1959). Dr: Bhayani has also taken a bird's eye view of the main currents of Apabhiramsa 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-Apabhrarsa 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 ( Bharatiya Vidya, XVII. 3-4, publish.ed in 1959). The third instalment of Apabhraisa 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 Sandesa Rasaka (Nagari Pracarini Patrika, LXII. I and 4, LXIII. 2). . Dr. Mata Prasad Gupta has shown that from among so-called verses of the, Psthviraja Raso by Canda quoted in the Puratana 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 Prakrit, in course of time they attempted successfully all the forms of Sanskrit literature both creative and Sastric. 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

Page #36
i 32 court poetry, and they have also produced important works of scholarship" ( A History of Indian Literature, vol. II, p. 483 ). In Purana-literature the Padmaparana, describing the story of Rama, completed hy Acarya Ravisena 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 Jnanapitha, Banaras, 1958). Pt. Pannalal has also cdited the Jivandharacampu of Haricandra with a Sanskrit commentary and a Hindi translation (Bharatiya Jnanapitha, Banaras, 1958). The romantic story of Jivandhara is well-known in ancient Indian literature, and it is available in several versions. This ornate campu, 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 Dhanapala's famous Katha-work Tilakamasijari has been published with a gloss of Santyacarya and an exhaustive commentary by Lavanyasuri, a prolific modern writer in Sanskrit (Botad, V.S. 2014). Bluni Vikramavijaya has edited Ratnasekhara-Ratnavati Kathanakam of Dayavardhanagani which, in its turn, is based on an earlier Katha in Prakrit (Chhani, 1957). The same editor, in collaboration with Bluni Bhaskaravijaya, has edited Yuni Suvratasvamicaritam of Vinayacandrasuri (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 Vidva, 11. 3. October 1942). Prof. D. D. Kosambi has edited Dhanasaragani'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.

Page #37
33 In the Cauppannamahapurisacariya of Silanka we find a one-act play in Sanskrit, Vibudhananda, and the editor is bring-ing it out separately in the form of a booklet. Ramacandra, the pupil of Hemacandra, was a gifted dramatist, and four of his plays,, viz. Nalavilasa, Kaumudimitrananda, Satyahariscandra and Nirbhayabhimavyayoga, have been printed before now. Two more of his plays, known so far only through references in his Natyadarpana, have been recently discovered. These two are Raghuvilasa (in two versions-one brief and the other longer) and Mallikamakaranda Prakarana. Five of these plays, except Nalavilasa 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 Sri Punyavijayaji and they are being printed in the Rujasthan Puratana Granthamala. Candralekhavijaya Prakarana of Devacandra, another pupil of Hemacandra, which was acted at Putan at the order of king Kumarapala (12th century A. D.) of Gujarat, is being edited by the same scholar for the Gaekwad's Oriental Series. It is a semi-historical play depicting Kumarapala's victory over Arnoraja, the chief of Sapadalaksa. Second edition of Natyadarpana, 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 Jinastotrakosa of Vinayahamsa comprising 58 stotras has been edited by Muni Candrodayavijaya and Suryodayavijaya (Bombay, V.S. 2014). Jinacaturvimsika Stotra of Bhupala Kavi with a commentary by Asadhara 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. Jnanapitha Pujanjali edited by Dr. A. N. Upadhye and Pt. Phoolchandra is an excellent collection of a large number of devotional hymns in Sanskrit, Prakrit and Hindi (Bharatiya

Page #38
Jnanapitha, Banaras, 1957). The Devaprabodha Stotra or Sadharana Jina Stotra of Jayanandasuri (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 Atmananda Sabha, Bhavnagar. Five new hymns by Muni Nyayavijayaji have been published at Patan in small booklets during the period under reviewBhaktagitam, Kalyanabhavana, Dinakrandanam, Atmatattvaprakasa and Mahamanava Blahavira. 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 Kumarapalacaritrasangraha, a collection of seven historical and semi-historical works bearing on the life of king Kumarapala (Singhi Jaina Series, no. 41, Boinbay, 1956). The same veteran scholar has cdited another work of considerable historical interest, Kharatara Gaccha )shad Gurvavali of Jinapala, giving a chronological account of the pontiffs of the Kharatara Gaccha of Svetambaras 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). Paffavali Samuccaya, another collection of Pattavalis or accounts of religious elders of different Gacchas and a valuable collection of contemporary historical literature about the great minister Vastupala ( 13th century A.D.) are shortly to be published in the same scries. Nayacakra of Mallavadin 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 Atmananda

Page #39
35 Sabha; 'Bhavnagar: Dr. J. S. Jctly had prepared for his Doctorate a critical edition of Naracandrasuri's gloss on the Nyayakandali of Sridhara, which is a commentary on the Bhasya of Prasastapada: on the Vaiscsika Sutras. Naracandra was a member of the literary circle of Vastupala, and while studying his work Dr. Jetly has taken a detailed survey of the contribution of Jaina writers to Nyaya-Vaiscsika literaturc. Dr. Jetly has also cdited the Tarkasangraha Phakkika of Upadliyaya Ksamakalyana (Rajasthana Puratana Granthamala, no. 9, Jaipur, 1956). * It is a scholarly commentary on thc Tarkasangraha and its Dipika by Annambhalta, and was composed in 1798 A.D. Lavanyasuri has written a new commentary on Anckantavyavastha Prakarana of the great logician Upadhyaya Yasovijaya who flourished in the 18th century (Botad, V.S. 2014) and Amritasuri has written a new Sanskrit commentary on Sastravartasamuccaya of Haribhadrasuri and Syadvarakalpalata of Yasovijaya, 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 Nanarthakanda, 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 Kosit 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. Rahula Siinkrtyayana las mentioned in his forcword (p. I) to the Jnanasara Granthavali that more than 100 Apabliramsa works arc found translated in thc Tibetan Tanjur, bul probably nonc of them is cxtant in India. Muni Ramanikavijayaji las cdited tkaksaranamamala, a lexicon of words consisting of onc syllable only, composed by

Page #40
36 Sudhakalasa, a pupil of Rajascklarasuri of Valadhara Gaccha, and it is being printed in the Ekaksaranamamala Sangraha for the Rajasthan Puratana Granthamala. Jaina Terapanthi Sabha, Calcutta, is publishing another lexicon, Dhananjaya's Nighantu Samuccaya, edited by Dr. Ajitranjan Bhattacharyya. In the subject of Jyotis Juni Vikasavijayaji, a very com. petent scholar of Jyotis, 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 Simhasuri and different from Yaracandra, pupil of Devaprabha and author of a gloss on the Nyayakandali. Jaina Yatis had attained remarkablc proficiency not only in Jyotis, 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. Sudhakalasa had composed Sangitopanisat in 1324 A.D. and a synopsis of it entitled Sangitopanisatsara 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 Vyakarana, Kosa, 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 Mahamatya Vastupala and its contribution to Sanskrit Literature (Bbaratiya Vidya Bhavan, Bombay, 1953), was brought out recently (Gujarat Vidya Sabha, Abmedabad, 1957 ) and its Hindi translation by Mr. Kasturmal

Page #41
37 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 Katha of Siddharsi ( Maru Bharati, VII. 2, July 1959). Prof. H. R. Kapadia has written on Gudha Citra etc. in Sanskrit and Prakrit poctry (Vidya, 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 Somadevasuci ( Bulletin of the Deccan College Research Institute, XVIII, January 1957). Mr. Trilokanath Jha has tried to show Hemacandra's * indebtedness to the Vyaktiviyeka of Mahimabhatta (Journal of the Bihar Research Society, XLIII. 1-2, March-Junc 1957 ), Dr. V. M. Kulakarni has written on Sita-Ravana Kathanaka as described by Hemacandra ( JOI. VII, 3, March 1958 ), and Mr. J. P. Thaker has shown the historical importance of the DvyaSraya Mahakavya of Hemacandra (VVSG). I have analysed the contents of the Sankhaparabhaya Vyayoga, a newly discovered historical play by Harihara describing the victory of minister Vastupala 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 Naisadhiyacarita in Mahendrasuri's commentary on the Anckarthakosa of Hemacandra ( Jaina Yuga, April 1959). This Asaliendrasuri was a pupil of Hemacandra, and these quotations arc, no doubt, the carliest literary resercnces to the Naisadhiyacarita. Dr. W. Schubring., veteran German scholar of Prakrit, has contributed a valuablc paper on Stotra-literature of the Jainas (Jnanamuktavali, 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

Page #42
38 observations about Jaina epigraphy (JOI, IX. 1, September 1959). Mr. Bhavarlal Nahata has published a Gurvavali of Pippala Gaccha in Sanskrit and Old Gujarati (VVSG). Muni Ramanikavijayaji has written a paper on the Arhadgitu of Uparliyaya Meghavijaya, composed in imitation of the Bhagavadgita, and Dr. Gulabchand Chaudhari has described the Jaina contribution to metrics (Rajendrasuri Smaraka 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 Nyayalajkara Tippana of Abhayatilala, which is a voluminous running commentary of 12,000 Slokas on four Nyaya works, viz., the Brasya of Vatsyayana, the Varttika of Udyotakara, the Tatparyatika ni Vacaspati Misra and Tatparyaparisuddhi of Udayanacarya (JOI, VIII. I, September 1958). Dr. Jetly has also written on the Tarkatarangini and Sasadhara Tippana of Gunaratnagani ( JOJ, VIII. 4, June 1959). The former work is a commentary on the Prakasika of Govardhanacarya which itself is a commentary on the Tarkabhasa of Kesavamisra, while the latter one is a brief running gloss on the VyayasidBhantadipa of Sasadhara Misra. Prof. Hajime Kalamura has written an interesting paper on Vedanta philosophy as seen from the scriptures of early Jainism (JOI, VIII. 2, December 1958). Prof. Prithvi Raj Jaina has written about Jamuli's life and his point of difference from Hahuvira ; Mr. Jalvania has tried to show that Mallavadin, author of Tippana on Dharmottara's Tiku on the Nyayabindu of Dharmnakirti, is different from Mallavadin, 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

Page #43
39 Haribhadrasuri'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 Anckantavada of the Jainas (Indo-Asian Culture, VI. 3, January 1958 ). Dr. H. V. Guenther has written on two contemporary teachers-Mahavira 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 Banarasidas, who lived in the 17th century and who is well-known for his philosophical poem, Samayasara, and very interesting autobiographical work, Ardhakathanaka. Mr. Agarchand Nahata has written an informative paper on Bhattaraka Kanakakusala and his pupil Kuvarakusala (VVSG). These two lived in the 18th century and were proteges of the then ruler of Kutch. Mr. Nahata has given a survey of their works in Braj on Kosa, Alankara, prosody and several other subjects. Kuvarakusala was a scholar of Persian and he had translated into Braj a Persian-Sanskrit lexicon, Parasinamamala. 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 GujaraliRajasthani (appropriately called Maru-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

Page #44
40 Rusavali (G. O. S., Xo. 118, Baroda, 1956). It contains six poems in Old Gujarati composed during the 14th and 15th .. centuries, representing different forms of literature like Rasa, : Phagu, Vinati, Caupai, etc. One of the poems, Viraca Parva of Salisuri, is throughout in syllabic metres. There is an exhaustive index verborum with etymological notes, and editing is very carefully donc. Acarya Jinavijayaji has edited Uktiratnakara of Sadhusundarayani, who lived in the beginning of the 16th century A.D. (Rajasthan Puratana Granthamala, no. 14, Jaipur, 1957). This work is an Auktika or Old Gujarati treatise on Sanskrit grammar, and cvery Auktika gives a Sanskrit-Gujarati vocabulary. All the specimens of this form are useful for linguistic study. Vesses Agarchand Kahata and Bhavarlal Nahata have published Jnanasara Granthavali, part I (Calcutta, 1959). Jnanasara 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 Rajasthani. The Xahata brothers have also brought out Samayasundaraksti-Kusumanjali (Calcutta, 1957). It is a collection of 563 short poems, most of which are in Gujarati-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 Rasa of Samayasundara ( Ahmedabad, 1957). The Varnakasamuccaya, pt. I (Text), a collection of set descriptions in rhythmical prose in Old Gujarati, 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 Rasa ( 1509 A.D.) of Udayabhanu, 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

Page #45
41 of story-cycles of Simhasana Dvatrimsika in Sanskrit and Old Gujarati. The work will be published in the Pracina Gurjara Granthamala of the Baroda University. In continuation of the Pracina Phagusangraha, 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 Phagu-form. Dr. Earnest Bender who had prepared a scholarly edition of Nalaraya-davadanticarita of Rsivardhana ( American Philosophical Society, Philadelphia, 1951 ) is presently editing the Dhanyavilasa, 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 Sitarama Caupai of the poet Samayasundara ( Maru Bharati, January 1959 ) and Dr. M. R. Majmudar has published the Neminatha Caturmasaka of Siddhicandra, well-known as a commentator of the Kadambari 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 Mahavira Vinati, a devotional pocm in the Drutavilambita metrc by Jayasckharasuri, who lived in the 15th century ( Jaina Yuga, April 1958). Prof. H. R. Kapadia has given a detailed note on the Yogaratnakara Copai, a work on medicine composed by Nayanasckhara in 1670 A.D. (Bhisak Bharati, 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 Sukumara Carite of Santinatha, composed in 1068 A.D., with exhaustive Introduction and glossary (Mysorc, 1954). Prof. Narasimlachar has also edited Vaddaradhanc of Sivakotyacarya, a prosc-classic of the carly Toth century, on the basis of seven manuscripts ( second cdition, Mysore, 1955 ) and Salilamamidarpana, an

Page #46
92 Dla Kannada grammar by Kasiraja composed in 1260 A.D. (Mysore, 1959), and has also taken up for publication the Keminatha Purana hy Blabahala Kavi of 1254 A.D. Jivasamlydhane of Pandhu Varma (1200 A.D.) has been edited by Pt. H. Sesha Iyengar (Madras, 1957). Mr. Bommarasa Pandita has erliter the Parsyanatha Puramja (1205 A.D.) of Parbva Pandita (Sanmati Granthamala, Mysore, 1957) and the same work is also simultaneously edited by Prof. M. Mariappa Chat (University of Madras, 1957). The Adipuruna, 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 Ajitapurana of Ranna (993 A.D.) has been very recently brought out by Ir. H. Devarappa (Sanmati Granthamala, Slysore, 1959). Tattvaratnapradipil.c, a Kannada commentary on the famous Tattvarthasutra of Umasvati, 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 Jatakatilaka of Sridharacarya, 1042 A D., (University of Madras, 1957) and also that of the Vardhamana Purina of Acanna composed C. 1195 A.D. (University of Madras, 1958). Samayaparikse of Bralimasiva, 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 Jzanacandracarite 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

Page #47
43 of Mysore under the auspices of the Sanmati Granthamala 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 Akota bronzes, discovered a few years back at the village Akota, near Baroda (State Board of Historical Records and Ancient Monuments, Bombay, 1959). Dr. Shah has described all the Jaina bronzes in the Akota hoard, and has thrown light on important problems, such as the form of Jivantasvami images, age of differentiation between Svetambara and Digambara idols, etc. with the help of these new finds. Here we find for the first time the earliest known images of the Svetambara type, the carliest known images of the Sasanadevatas in Jaina worship as well as a reference in an inscription to Rathavasatika which Dr. Shah thinks to be a Vasatika named after Arya Ratha. In this monograph Dr. Shah has also discussed the Jaina bronzes of the Chausa 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 Lama Tarinatha. 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

Page #48
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 Kulala Stories (Abnedabad, 1959). This is in fact an inglish version of his Gujarali 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 Kalakacarya 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, Taranga 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

Page #49
45 Akota (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 Harinegamesin 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-Santi and Kapardi Yaksas' in: thc Svetambara and Digambara literature and art (Journal of the M. S. University of Baroda, VII. I, March 1958). Dr. Shali 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 Abu and Kumbharia (Jaina yuga, September-October 1959), and also on some carly sculptures from Abu and Bhinmal ( Bulletin of the Aluseum and Picture Gallery, Baroda, XII, 1955-56). Mr. Krishna Datta Vajapeyi has written on Jaina art of Mathura (Rujcndra Suri Smaraka Grantha) and. Dr. A. N. Upadhy'e has given an article on the Gommatcsvara colossus at Sravan Bclgo! (Indo-Asian Culturc, VI. 3, January 1958). Vijaya Vallabhasuri Smaraka Grantha has a number of interesting papers on Jaina art. Mr. K. B. Dave has given a paper on the history of Yaksa-worship with special reference to Jainism ;'Mr. Sarabhai Nawab has written on an illustrated manuscript of thic Kalpasutra in golden letters; Muni Punyavijayaji has brought to light a profuscly illustrated manuscript of the Supasanahacariya of Laksmanagani copied down in 1426 A.D.; Muni Yasovijayaji has written on a number of ancient images and sculptures ; Dr. Klaus Bruhn has described in a scicntific way thc figures on two lower rclicfs on thc Parsvanatha 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

Page #50
46 on Jaya group of goddesses and on a rare sculpture of Ballinatha; and Dr. H. D. Sankalia lias described Digambara Tirthankara images from Jahesvara and Nevasa. Dr. Pruhn 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 Jinadattasuri 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 Svamparaupyadisiddhi, , a mixed work in three languages, viz., Sanskrit, Prakrit 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 Prajnacaksu 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 Harihliadrasuri to the pliilosoplical and Yogic traditions of India. Panolitaji has based his observations mainly on six

Page #51
47 works of Haribhadrasuri, viz., Sandarsanasamuccaya, sastravartasamuccaya, Yogavimsika, Yogasataka ( re-cdited and translated by Dr. Indukala Jhaveri on the basis of a recently discovered palm-leaf manuscript at Jaisalmer, Gujarat Vidya Sabha, Ahmedabad, 1956), Yogabindu and Yogadsstisamuccaya, Haribhadrasuri was a brilliant Brahmin scholar before he was initiated into the Jaina religious order, and his works in Sanskrit and Prakrit-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 Darsanikas, Haribhadrasuri 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 Bhuratiya Tattvavidya (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, Cur Tirthan"kara (Bombay, 1959), is a collection of ten Gujarati papers on four Tirtharkaras, vie., Rsabhadeva, Nominatha, Parsvanatha and Alahavira. 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 Abitiisa of which Jainism was the pionccr. The author takes Ahimsa 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 Darsana in llindi (Sanmati Jninapitha, Agra, 1959 ) by Dr. Mohanlal Vchta is an excellent work on the

Page #52
. subject, standing mil vary between Jaina Darsana (Gujarati and Hindi) by Sunilizayavijayaji 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. Hayavada (Sanmati Jfranapitha, 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 Phattarakas from colophons and inscription: and has given a treatment of the history and social significance of the institution of Bhattarakas who, like Caityavasi Yatis of the Svetamhara 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 carja Vijayendrasuri is a yood Hindi monograph on his torical genvgraphy. The author has rightly identified KsatriyaKunda, the birth-plars, of Bahasira, with Vasukunda 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 lificret Jaina Tistice in Gujarat-ons on Car Jaina Tirto ! Brandagar, 1955) nating with Matar, Ssjitra, Kaira and thrika, and another on Kavi, Gandhar and Jhagadia ( Bharnagar, 1957). Jiuni Parakavijagaji has written an

Page #53
49 illustrated Gujarati book on the principal Jaina Tirthas of India (Palitana, 1958) and the Vijaya Vallabhasuri Jaina Sabityamala has published a book, Bangala-ka Adi 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, Tamil Nadu 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 Kalakacarya was a chief of the Kalaka people (Indian Historical Quarterly, XXXIII. 4, December 1957). I have collected a number of historical references to the Pascasara Parsvanatha temple built at Patan by Vanaraja, 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. Prakasita 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 Trisastisalakapurusacarita, Siddhalicma, Prabandhacintamani, Juanabindu and many others. Jaina Gurjara Kavio, vols. I-II arc noted, but we do not find the mention of vol. III, published in Tom. IIcmacandricarya by Dhumaketu is mentioned, but there is no reference to the Hemasamiksa, its companion-volumc, by Prof. M. C. Modi. Life of Hemacandrucarya is registered, but the name of its celebrated author, Dr. G. Buhler, 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.

Page #54
50 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 Hemacandracarya Jnanamandira at Patan has been prepared by the same scholar, and is being printed along with all the colophons. A Catalogue of the famous Santinatha Bhandara 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, Prakrit, and Gujarati-Rajasthani. Dr. Klaus Bruhn had written a bibliographical paper on Jaina studies in Germany (Voice of Ahimsa, VI. 10, October 1956), a Gujarati 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.

Page #55
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 tesi khabau sayayaM jesi sua-sAyare bhttii||