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JULY, 1970
ancient palm-leaf paintings obtained from Jaina bhandāra in the Mysore. Some of these writings should be of wider interest.
Comparatively weak is the Hindi section only with nine papers. Sadhvi Nirmala has written a comparative essay on ātma-vāda. Within a narrow span she has compiled diverse Indian attitudes on ātman with the Jaina relegated to the end. No comparison has, however, been instituted. K. Risabhachandra has contributed two papers, one on the spread of Jainism in different regions in the country and another on the Pauranic literature of the Jainas. The Pauranic literature of the Jainas is very much posterior to that of the Hindu and is very much influenced by the latter in its style and presentation, though the theme of the two are distinctly separate. The dominant theme of the Jaina Pauranic literature is the life of the Tirthankaras along with that of the Cakravartis, Baladevas, Vāsudevas, Prativāsudevas, etc. Jinasenacarya's definition of Purāna as anything old is interesting and when more than one dominant personality is taken note of it becomes Mahāpurāna. Much of the Jaina Pauranic literature is still in manuscript in the private collections and may be of interest to researchers. There is an essay by Agarchand Nahata and Bhanwarlal Nahata on some unknown writings on the Kharatara gaccha Acaryas, and another by Kailash Chandra Shastri on Acarya Siddhasena of the Digambara order. Rajaram Jain writes on the celebrated Apabhramsa poet Raidhu who flourished in Central India. Bhanwarlal Nahata has written on a long scroll running 32 feet in length, of which 17 feet contain illustrative paintings and the rest provide an explanation in prose and poetry written in Sanskrit and Marwari languages. The text has been provided at length. The whole thing is a good specimen of workmanship. Devendra Kumar Jain has provided a catalogue of Apabhramsa literature. The last article is on the Jaina archaeological remains of the 'Parasnath kila' in the district of Bijnaur in U.P.
The English section has some very stimulating papers. In presenting the comparative stand of the Jainas and the Sankhya-Yoga School on parināma, Indukala M. Jhaveri is confronted with the problem that if "Jiva and pudgala are fundamentally different from each other how the transformations of the one can ever be related to those of the other". The dichotomy is over-emphasized and the timeless association of the two seems to have been lost sight of. Her feeling that in
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