________________
2018
declared his intention to edit the agamas, and the assignment was taken up in the caturmāsa of the same year. Many obstacles were faced in the work of editing for want of the correct versions. Consequently we thought of correcting the text to begin with. The work was actually started in 2014 V.S. (1957 A D.) and brought to completion in 2037 V.S. (1980 A D.) as follows: Dasavedliyam
Vikram Samvat
2014 Uttarajjhayanāni
2016 Nandi, Anuogadārāim Ovãiyam, Rāyapaseniyam
2018 Thānam
2018 Samavão
2018 Suyagado
2019 Nāyādhammakahão
2020 Āyāro, Ayāracula
2022 Uvāsagadasão, Antagadadasão
2026 Anuttarovavāiyadasão
2026 Vipaka
2028 Panhāvāgaraņāim
2028 Nirayāvaliyão
2029 Bhagavai
2030 Pannavaņā
2031 Dasão, Pajjosavaņākappo
2032 Kappo
2033 Vavahāro
2033 Jlvājlvābhigame
2034 Jambuddiva pannatti
2035 Nisihajjhayanam
2035 Candapannatti, Sürapannatti
2037 It is well known to all working in this field that editing is the most difficult job, specially when the texts to be edited are separated by a gap of several millennia in respect of language, style and thought. It is unexceptionally true that a thought or a custom does not continue in its original shape through the ages. It invariably expands or contracts. The story of expansion and contraction is the story of change. What is made up' is necessarily amenable to change. The insistence on the eternality of events, facts, thoughts and customs that are subject to change leads one to untruth and false imagination. The truth is 'what is made up' is necessarily transient. Whether 'made up or 'eternal', it must needs be susceptible of change. Whatever there is must be of a nature that is not absolutely divorced from the stream of eternity and change.
It is possible that an idea or truth expressed by a particular word is capable
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