Vaishali Institute Research Bulletin 1

Author(s): Nathmal Tatia
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

Page 187

176
VAISHALI INSTITUTE RESEARCH BULLETIN NO, I
(3) Critical translation of Isibhasiyaim into
Japanese, 1966. (4) Critical translation of Dasaveyaliyasutta into
Japanese, 1968. (5) Buddhistic Variants of two Portions of the
Isibhāsiyāim, 1961. (1) Introduction to the Original Jainism, 1939. (2) Study of Spiritual Culture of India, 1944.
Contains translation of Tativarthadhigama
sūtra and that of Nyāya vatara, Shigenobu Suzuki : Japanese translation of Tattvärthadhigama
sūtra and Kalpa-sūtra, 1921. A. Uno :
Karma Doctrine in Jainism, 1961. A Japanese scholar, Taiken Hanaki, is preparing an English translation of the Anuyogad ära Sutta, with annotations and introduction at the Research Instiute of Prakrit, Jainology and Ahimsa, Vaishali. The work is proposed to be published in the near future.
Prakrit and Jainology
7. Prakrit and Jainology are evidently two different subjects. But sometimes the latter is mistaken for the former with the result that researches in Jainism are often carried within the limits of the Prakrit texts which constitute only a part of the literary heritage of the Jainas. The illusion, created by the overlapping characters of the t elusive to permit the scholar with a bias towards Prakrit to appreciate the depth and vastness of the contribution of the Jainas to Sanskrit. In fact, the entire literature on Jaina logic developed after the systematization of Jaina thought in Sanskrit language by Umasvati and his successors. The Jaina thinkers had to learn the language to defend their philosophy and logic against the onslaughts of the Buddhist logicians headed by Dignaga. The Jainas as well as Buddhists derived inspiration from Aksapada's Nyāyasutra composed in terse Sanskrit in forging their logical weapon. A wonderful Sanskrit literature, embodying the best in logical thinking of the country, was the consequence. Vidyananda's Astasahasri is an example in point, which met the challenge of Dharmakirti and Kumarila with whom Indian logic attained its adolescence. Yasovijaya enriched Jaina logic with the latest achievements of the neo-logicians headed by Gangesa, thus continuing the tradition created by Mallavadi who compassed and presented, in his Dvadaśara Nayacakra, the complete range of thought that had emerged before