Recent Publications

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RECENT PUBLICATIONS Ratnachandraji, An Ilustrated Ardha-Magadhi Dictionary. 5 vols. Tokyo, Meicho-fukyukai, 1977. LIV, 19, 511 pp.; 1002 pp.; 701 pp.; 912, 103 pp.; 14, 857, 23 pp. Yen 70.000. Ratnacandra's Ardhamagadhi dictionary was originally published in 1923, 1927, 1930, 1932 and 1938. As A. C. Woolner explained in his introduction to the first volume, the dictionary contains about 50.000 words, collected from 49 texts consisting of nearly the whole of the Svetambara .canon together with all important supplementary works. Each word is followed by an indication of the grammatical gender, a Sanskrit equivalent, explanations in Gujarati, Hindi and English and references to the texts. After having completed the Ardhamagadhi dictionary in four volumes, Ratnacandra compiled a fifth volume containing the vocabulary of Maharastri Prakrit and desi words. This volume is arranged in the same way, but the explanations are given in Hindi and English only. Ratnacandra's dictionary is based upon Indian editions of Jain texts published before 1918/ and upon manuscripts of texts not yet published at that time. The list of works consulted contains 37 printed texts and 12 manuscripts. The collecting of materials was begun in 1910 by Kesarichand Bhandari who later handed over his materials to Luigi Suali. After the outbreak, of the war Suali sent them back to India. The compilation of the dictionary was then entrusted to Ratnacandra who completed it within three years. Consequently his Gujarati translations and explanations were translated into Hindi and English. Ratnacandra's dictionary gives the traditional explanations of Ardhamagadhi words as found in Sanskrit tika-s and in Prakrit kosa-s. As long as there is no critical dictionary of Ardhamagadhi his work will remain an indispensable tool for the study of Jain canonical texts. For many years Ratnacandra's dictionary had become a bibliographical rarity, and could be consulted only in the libraries of established universities. The Meicho-fukyu-kai (The Association for Publishing Academic Masterpieces) has spared no pains to produce an excellent reprint. In a postface to volume five the publisher describes his efforts to obtain a good copy of the original edition. Having been unsuccessful in his efforts he borrowed Professor Matsunami Seiren's copy which was taken apart page by page. The pages were carefully repaired before being photographed. The paper, the binding and the legibility of this reprint are all beyond praise. It is a great pleasure to use this splendid reprint with which the Meicho-fukyu-kai has rendered a great service to Jain studies. Heinz Bechert, Wilhelm Geiger, His Life and Works. Colombo, M. D. Gunasena. Tubingen, Horst Erdmann Verlag, 1976. xii, 153 pp. DM 14.-. Bechert's book is meant in the first place as a general introduction for readers in Sri Lanka and other countries of South and Southeast Asia. Apart from printed sources Bechert has made use of Geiger's unpublished memoirs Aus meinem Leben, Erinnerungen and of letters from and to Geiger. He quotes from letters written in Pali by Geiger and Subhuti Thera (1835-1917). The importance of Geiger's work and his dose relations with Sri Lanka for many years are clearly Indo-Iranian Journal 21 (1979) 213-218. Copyright (c) 1979 by D. Reidel Publishing Company, Dordrecht, Holland.

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214 RECENT PUBLICATIONS shown by Bechert. The text was written by the author in German and translated by a professional translator. It is to be hoped that the original German text will be published in the near future. The Literatures of India. An Introduction by Edward C. Dimock Jr., Edwin Gerow, C. M. Naim, A. K. Ramanujan, Gordon Roadarmel and J. A. B. van Buitenen. Chicago-London, The University of Chicago Press, 1978. 265 pp. $6.95. This book appeared first in hardback in 1974 and its publication as a paperback (Phoenix Book P768) testifies to its success. This introduction concentrates on a few selected topics, instead of attempting to give a survey of Indian literatures. A very attractive aspect of this book is the importance given to Indian poetics. Without some knowledge of it, it is difficult to understand how Indian literature was appreciated by Indians themselves before they were influenced by Western civilization. It would be useful to add to a future edition, a list of good translations for the benefit of the reader who wants to read Indian literary works, without learning an Indian language. The Concept of Duty in South Asia. Edited by Wendy Doniger O'Flaherty and J. Duncan M. Derret. London, School of Oriental and African Studies. Delhi, Vikas Publishing House. 1978. xxii, 240 pp. PS3.50. According to the unsigned introduction the papers published in this volume were readʼat a . conference on the concept of duty in South Asia. The date of the conference is nowhere mentioned. Part I: The Ancient Period: Duty and dharma contains seven papers. Arnold Kunst, 'Use and Misuse of Dharma', pp. 3-17; J. Duncan M. Derrett, 'The Concept of Duty in Ancient - Indian Jurisprudence; The Problem of Ascertainment', pp. 18-65; Friedrich Wilhelm, 'The Concept of Dharma in Artha and Kama Literature', pp. 66-79; J. C. Heesterman, 'Veda and Dharma', pp. 80-95; Wendy Doniger O'Flaherty, 'The Clash between Relative and Absolute Duty: The Dharma of Demons', pp. 96-106; Richard F. Gombrich, "The Duty of a Buddhist according to the Pali Scriptures', pp. 107-118; Alex Gunasekara; 'Rajakariya or the Duty to the King in the Kandyan Kingdom of Sri Lanka', pp. 119-143. Six articles are found in Part II: The Medieval and Modern Period: Muslim, British and Nationalist Concepts of Duty. There is no article on the duties of members of a family and especially on those of women, but this is perhaps due to the opinion of women expressed by one of the editors on p. 23. One wonders whether this is the reason why on p. xiv the chairperson attributes the feminine gender to ius: "summa ius, summa inuria". Apart from these minor derailments this volume contains much interesting material on duty and dharma. Francois Martini (tr.), La gloire de Rama. Ramakerti. Ramayana cambodgien. Traduction de Francois Martini. Introduction et notes de Ginette Martini (Collection "Le monde indien", vol. 3). Paris, Les Belles Lettres, 1978. xliii, 243 pp. Fr. 75.00. Francois Martini n'a pu realiser son plan de publier une traduction du Ramayana cambodgien qu'il avait etudie pendant de nombreuses annees et auquel il avait consacre plusieurs articles (1938, 1950, 1952, 1961). La traduction que presente Mme Ginette Martini comprend une

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RECENT PUBLICATIONS 215 longue introduction largement basee sur les travaux publies par Francois Martini, les parties de la traduction que Francois Martini avait terminees et des resumes des autres parties d'apres une traduction cursive laissee par lui. Le livre se termine par un bref glossaire. Comme l'ecrit Mme Solange Thierry dans sa preface, Francois Martini etait un erudit et un poete et sa traduction est un ouvrage d'une grande beaute litteraire. Martini, Francois (1938), 'En marge du Ramayana cambodgien', BEFEO 38, 2, 285-295. Martini, Francois (1950), 'En marge du Ramayana cambodgien (suite)', JA, 81-90. Martini, Francois (1952), Note sur l'empreinte du bouddhisme dans la version cambodgienne du Ramayana', JA, 67-70. Martini, Francois (1961), 'Quelques notes sur le Ramker', Artibus Asiae, XXIV, 3/4, 351-362. Saveros Pou, Ramakerti (XVIe-XVIIe siecles). Traduit et commente (Publications de l'Ecole Francaise d'Extreme-Orient, Vol. CX). Paris, Ecole Francaise d'Extreme-Orient, 1977. XII, 299 pp. Saveros Pou, Etudes sur le Ramakerti (XVIe-XVIIe siecles) (Publications de l'Ecole Francaise d'Extreme-Orient, Vol. CXI). Paris, Ecole Francaise d'Extreme-Orient, 1977. III, 201 pp. C'est sur le conseil de Francois Martini que Mme Saveros Pou avait entrepris l'etude du Ramakerti. Les resultats de ses recherches sont consignes dans ces deux volumes. Le premier contient une traduction des 5.034 strophes de Ramakerti I, texte des XVIe-XVIIe siecles. Ce texte a ete constitue a l'aide d'une edition imprimee a Phnompenh en 1937, d'un manuscrit de la Bibliotheque nationale et d'un texte imprime a Bangkok en 1928. C'est cette version que Mme Saveros Pou etudie dans son travail Etudes sur le Ramakerti qui comporte trois parties: Cadre de Ramakerti I: l'epoque moyenne (pp. 15-50); Ramakerti I: epopee bouddhique (pp. 51-98); Etude linguistique et litteraire (pp. 99-131). Des appendices contiennent une analyse de Ramakerti If(pp. 143-154), un extrait de Lpoek Angar Vatt (poeme d'Angkor Vat celebrant le temple d'Angkor et la gloire de son fondateur, nomme Ketumala) (pp. 155-166) et un vocabulaire choisi (pp. 167-181). Sakatayana, Strinirvana-Kevalibhuktiprakarane. Edited by Muni Jambuvijaya (Atmanand Jain Grantharatnamala no. 93). Bhavnagar, Jain Atmanand Sabha, 1974. 28 +108 pp. Rs. 6.00. Sakatayana is mainly known as the author of a grammar, but he has also written two small treatises on the problem of the attainment of Nirvana by women and the taking of kavala food by kevalin-s. The Svetambaras were of the opinion that women were able to obtain Nirvana and that kevalin-s took kavala food. The Digambaras denied both theses. Sakatayana, who belonged to the Yapaniyas (who in many respects occupied the middle ground in disputes between the Svetambaras and the Digambaras), agreed with the Svetambaras. In his Sanskrit introduction (pp. 15-17), Muni Jambuvijaya writes that according to recent studies sakatayana lived in the period 815-868 and that Silacarya, who wrote his Acarangavrtti in 862/3 or 876/7, follows Sakatayana's Kevalibhuktiprakarana. He also points out that sakatayana quotes a stanza from Dharmakirti's Pramanavartika and that the influence of his works is also visible in other places. The Strinirvanaprakarana and the Kevalibhuktiprakarana are short texts containing respectively 54 and 37 karikas. Sakatayana wrote his own commentary on both texts. Muni Jambuvijaya's

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216 RECENT PUBLICATIONS edition is based mainly upon a manuscript (S) belonging to the santinath bhandar in Cambay of which several leaves are missing. Although he has been able to fill in most of the gaps with the help of other manuscripts, parts of the commentary are still missing. Manuscript S contains both text and commentary together but Muni Jambuvijaya gives first the texts (pp. 1-7, 9-12) and then the commentaries (pp. 13-38, 39-52). In the appendices he gives extracts of works by later Jain authors dealing with strinirvana and kevalibhukti (pp. 58-84, 85-100). These abstracts will be very welcome for those who want to study the history of both questions in medieval Jinism. Dvadasaram Nayacakram of Acarya Sri Mallavadi Ksamasramana. With the commentary Nyayagamanusarini of Sri Simhasuri Ganivadi Ksamasramana. Part II (5-8 Aras). Edited with critical notes by Muni Jambuvijayaji (= Sri Atmanand Jain Granthamala Serial No. 94]. Bhavnagar, Sri Jain atmanand Sabha, 1976. 23 + 377-744 pp. Rs. 40.00. In 1966 Muni Jambuvijayaji published the first four ara-s of the Nayacakra (cf. IIJ, 13, 144-150). The second volume contains ara-s 5-8. In the review of the first volume the importance of this edition has been pointed out. In ara-s 5-8 there are many interesting discussions of linguistic problems, Vaisesika doctrines and the Buddhist theory of apoha as developed by Dignaga. A long section of this second volume (pp. 606-735) is devoted to a refutation of Dignaga's apoha theory. In the notes the editor gives long extracts from Dignaga's Pramanasamuccayavrtti and Jinendrabuddhi's tika which he has translated from Tibetan into Sanskrit. Of special interest in this second volume are also quotations from old Vaisesika texts and the discussions of the doctrines of Bhartphari and his teacher Vasurata. Muni Jambuvijayaji gives a detailed table of contents (pp. 18-21) and a list of schools, teachers, works and authors (p. 21) which will be helpful to the reader in finding his way in the Nayacakra and its commentary. The third and final volume of this edition is at present being printed. Once completed, this edition of the Nayacakra and the Nyayagamanusarini will be of fundamental importance for the study of Indian philosophical and linguistic doctrines in the first half of the first millenium of our era. Hemacandra, Yogasastram. Prathamo vibhagah (prathama dvitiyau prakasau). Edited by Muni Jambuvijaya. Bombay, Sri Jaina sahityavikasamandala, 1977. 68 + 424 pp. Rs. 20.-. Hemacandra's Yogasastra describes in great detail the duties of Jain laymen and ascetics. It consists of 12 prakasa-s containing altogether 1009 slokas. Hemacandra's commentary (svopajnavrtti) is a voluminous work written mainly in verse. The first four chapters belong to the daily reading of the Jaina monks. In 1874 Ernst Windisch published text and translation of these chapters.' F. Belloni-Filippi undertook to publish a complete edition of both text and commentary for the Jainadharmaprasarakasabha but he abandoned his plan when he heard of the publication of Hemacandra's work by Muni Maharaja Dharmavijaya in the Bibliotheca Indica. However, he completed his edition of the first prakasa.? Dharmavijaya's edition is incomplete. Six fascicles were published between 1907 and 1921. In 1926 a complete edition of the Yogasastravrtti was published by Vijayabhakti for the Jainadharmaprasarakasabha.3 Muni Jambuvijaya's edition is based upon two old palmleaf manuscripts in the possession of the Santinath bhandar in Cambay. The first is dated Vikr. 1251 and was already mentioned by Peterson in his Third Report (p. 74).4 The second carries no date but according to Muni Jambuvijaya it contains the same prasasti as a manuscript, dated Vikr. 1303, of the Acarangacumni

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RECENT PUBLICATIONS 217 in the santinath bhandar and must therefore have been written about the same time by the same scribe. Belloni-Filippi's oldest manuscript was written in Vikr. 1260 and belongs to the Deccan College. In his notes Muni Jambuvijaya gives the readings of the manuscripts used by him and variants of the two printed editions. Hemacandra quotes often from his Trisastisalakapurusacaritra and from many other works written by himself and other authors such as Haribhadrasuri. Muni Jambuvijaya has tried to identify his sources as far as possible. His careful edition of this important work will be extremely useful. It is to be hoped that it will prompt a scholar to undertake a translation. Williams remarked: "In view of its very full picture of the life of a layman in twelfth-century Gujarat, it is unfortunate that no translation of the work in a western language exists." Belloni-Filippi's translation does not go beyond the first five verses and their commentary and Windisch's translation of the first four prakasa-s suffers from the fact that he had not been able to use the commentary.? 1 Ernst Windisch, 'Hemacandra's Yogasastra. Ein Beitrag zur Kenntnis der Jaina-Lehre', ZDMG, 28 (1874), 185-262. 2 Ferdinando Belloni-Filippi, 'La "Yogacastravitti", GSAI, 21 (1908), 123-222; 22(1909), 113-154; 23 (1910), 171-208; 26 (1913-14), 97-131. 3 Belloni-Filippi mentions an edition by Hiralal (Bombay, 1899) which he had been unable to obtain. * For manuscripts of the Yogasastra and the vrtti see H. D. Velankar, Jinaratnakosa (Poona, 1944), pp. 323-324. 5 R. Williams, Jaina Yoga (London, 1963), p. 12. On the Yogasastra see further M. Winternitz, A History of Indian Literature, vol. II (Calcutta, 1933), pp. 567-570. GSAI, 21 (1908), 142-213. :? Cf. Belloni-Filippi, GSAI, 21 (1908), 135-137. Ayaramgasuttar (Acarargasutram], edited by Muni Jambuvijaya (Jaina-Agama-Series, no. 2(I)). Bombay, Sri Mahavira Jaina Vidyalaya, 1977.89 + 422 pp. Rs. 40.00. This new edition of the Jain agama-s was planned by Sri Punyavijayaji (1895-1971). The first volume (Nandisutta and Anuogadara) was published in 1968, volume four part 1 (Viyahapannatti, saya 1 --9) in 1974 and volume 9, parts 1 and 2 (Pannavana) in 1969 and 1971.1 Muni Jambuvijaya's edition of the Ayarangasutta is based upon six palm-leaf manuscripts and eight paper manuscripts (cf. pp. 66-67). The information given on these manuscripts in the Sanskrit and the English forewords is very brief (pp. 59-60, 66-67). Muni Jambuvijaya has added a long introduction in Gujarati (pp. 15-55) of which I have been unable to make any use. In 1910 Walther Schubring edited the first srutaskandha. In 1924 he wrote: "vom Ayara ist der Schreiber dieser Zeilen, nachdem er den wichtigsten Teil vorgelegt, die zweite Halfte wenigstens der Offentlichkeit noch schuldig."2 Alas, Schubring's edition of the second srutaskandha was never published. Muni Jambuvijaya writes that in preparing this critical edition he consulted old manuscripts of such works as the Acarangacurni, the Acarangavrtti and the Nisithacurni. R manuscripts were collected by Sri Punyavija yaji. The editor has added several appendices (word index, pp. 299-389; passages abridged by java or by numerals,-pp. 390-395; identical or partly identical sutras, pp. 396-398; sloka index, pp. 399.400; comparison of passages of the Acarargasutta with similar passages in Vedic and Buddhist works, pp. 401-412). Addenda and corrigenda are given on pp. 413-416 and readings of manuscript samdi on pp. 416-422. This manuscript was obtained by the editor when the text had already been printed. For this reason readings found in it and not already mentioned in the notes are listed here. Muni Jambuvijaya's edition of the Acarangasutta is based upon more manuscript materials

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218 RECENT PUBLICATIONS than previous Indian editions. The text is well printed on good paper. There is no doubt that the Jaina Agama Series will be greatly welcomed by scholars in India and abroad. 1 Cf. Colette Caillat, JA (1976), pp. 227-231. 2 OLZ (1924), Sp. 483 = Kleine Schriften (Wiesbaden, 1977), p. 436. Acarangasutram and Sutrakrtangasutram with the Niryukti of Acarya Bhadrabahu Svami and the commentary of Silankacarya. Originally edited by the late Acarya Sagaranandasuriji Maharaja. Re-edited with appendices etc. by Muni Jambuvijayaji (Lala Sundarlal Jain Agamagranthamala, vol. I). Delhi, Motilal Banarsidass, 1978, 42, 16, 288, 14, 400 pp. Rs. 120.00. One of the best-known editions of the Svetambara canonical texts and commentaries is the series published by the Agamodaya Samiti in Bombay about sixty years ago in MS. form on loose leaves. Under the supervision of Muni Jambuvijayaji this edition will be reprinted in six volumes. Apart from a photomechanical reprint of the original editions published in 1916 and 1917 this volume contains a long preface in Sanskrit (pp. 17-42), detailed tables of contents (pp. 1-16 and 1-14) and a series of appendices (pp. 287-400). The appendices contain pratika-s omitted in the original edition (pp. 289-305 and 345-357), variant readings of the commentary (pp. 305-320 and 358-378), alphabetical lists of sutras quoted in the commentary (pp. 321-326 and 379-385), of prose sutras (pp. 327-332 and 386-387), of verse sutras (pp. 333-335 and 388-397) and of niryukti-s (pp. 336-341 and 398-400). In the introduction Muni Jambuvijayaji gives some brief information on the organisation of the present edition (pp. 41-42). According to him the late Punyavijayaji had collected many variant readings of both texts and commentaries from old manuscripts in Patan, Jaisalmer, Cambay, etc. The variants of the commentaries are given in the appendices insofar as they contain correct or better readings. Those of little importance have been omitted (ye tu alpamahattvaka" pathabhedas te upeksitah). The variants of the mulasutras are not given because they have been listed in the editions of the Jaina-Agama Series published by the Shri Mahavira Jaina Vidyalaya in Bombay. No further details on the manuscripts consulted by . Punyavijayaji are given by the editor and the variants are listed without references to specific manuscripts. According to Bollee a second edition of the Agamodaya Samiti edition of the Sutrakstanga with Silanka's Tika was published in 1950-1953 in the Sri Godiparsva Jain Granth mala.' This edition gives in the notes readings of two palmleaf manuscripts from the Santinath bhandar written in s. 1327 and s. 1349 and of one paper manuscript in the same bhandar. I have not been able to consult this edition and to see to what degree the same variants are listed in this edition and in the present one. It is to be hoped that in future volumes the editor may give some information on the manuscripts from which the variants have been taken. The reprint is printed on good paper and bound in a solid binding. Without any doubt, this new edition of the Agamodaya Samiti series will be very welcome. The fact that this edition is not printed in MS. form will certainly be appreciated by European readers.. 1 Willem B. Bollee, Studien zum Suyagada (Wiesbaden, 1977), p. 3.