Akalankagranthatraya

Here's a comprehensive summary of the provided Jain text, focusing on the evolution of Jain literature and the context of "Akalankagranthatraya":

The text discusses the transition and development of Jain literature from the Prakrit era to the Sanskrit era.

The Prakrit Era:

• In this period, Jain literature was exclusively composed in Prakrit languages.
• Despite this, Jain scholars were aware of Sanskrit language and its philosophical literature.

The Sanskrit Era and its Development: The development of Sanskrit Jain literature is marked by several stages:

1. Transformation of Agamic Content: Initially, Jain philosophical and ethical principles were translated into Sanskrit in an Agamic (scriptural) style. Examples include Tattvartha Bhashya and Prashamrati.
2. Introduction of Philosophical Nuances: Sanskrit translations began to incorporate more philosophical undertones, as seen in works like Sarvarthasiddhi.
3. Focus on Logic and Anekantavada: Some works started to focus on specific Agamic concepts, particularly those related to knowledge, and primarily established the doctrine of Anekantavada (non-absolutism) from a logical perspective. Key figures in this stage include Samantabhadra and Siddhasena.
4. Systematization of Knowledge and Integration of Other Philosophies: Agamic subjects related to knowledge and their logical structuring as proofs, similar to the proof-systems of other philosophical schools, became prominent. There was also an increased effort to integrate concepts from other philosophies into Jain literature. Akalanka and Haribhadra are notable for this.
5. Extensive Commentaries and Philosophical Inclusivity: This stage saw the writing of detailed commentaries on earlier works and personal compositions, with a greater incorporation of philosophical arguments. Vidyananda, Anantavirya, Prabhachandra, Abhayadeva, and Vadeva are examples from this phase.
6. Application of Navya-Nyaya and Refined Explanations: Both Shvetambara and Digambara traditions saw the infusion of the refined style of Navya-Nyaya (New Logic) into their commentaries and original works. This led to unprecedented clarifications of existing Jain principles and practices. Upadhyay Yashovijayji's works exemplify this stage.

Areas Less Affected by Logical Advancements: Despite the significant development in the Sanskrit era, certain Jain subjects remained relatively untouched by logical analysis or the influence of other philosophical schools. These include the entirety of Karma Shastra, the analysis of stages of spiritual development (Gunathana Vichar), and the contemplation of the six substances (Shad-dravya Vicharana), particularly the divisions of space and soul.

Focus of Jain Scholarly Development: The text emphasizes that the significant development in Jain thought, driven by the diligent study of Sanskrit and philosophical texts, was primarily focused on knowledge and related concepts like naya (standpoints) and anekanta. Other subjects saw only minor discussions or were tangential.

The Rise of Jain Epistemology (Pramanashastra): As the study of proof systems from schools like Nyaya-Vaisheshika, Samkhya-Mimamsa, and Buddhism deepened within the Jain tradition, Jain scholars became increasingly concerned with developing their own pramanashastra (epistemology). This led to the construction of new epistemological frameworks built upon the ancient five-fold division of knowledge.

Siddhasena and Samantabhadra: The Founders of the Logical Era: These two scholars are credited with laying the foundation for the logical era and epistemological inquiry in Jainism. While their exact chronological order is uncertain, both are placed after the 5th century CE. Siddhasena Divakara's time is possibly the late 6th century CE.

Samantabhadra's Dating and Influence: The author strongly asserts that Samantabhadra predates Pujyapada Devanandi. He cites Vidyananda's works (Aptapariksha and Ashtasahasri) which clearly state that Samantabhadra wrote Aptamimamsa in support of Pujyapada's respected views. The language, philosophical viewpoints, arguments, and intellectual development in Samantabhadra's works are presented as unprecedented in Jain tradition before Pujyapada. The author suggests that comparison with texts of Dignaga, Bhartrihari, Kumarila, and Dharmakirti, along with an understanding of the development of Jain Sanskrit literature, supports this view. It's also possible that Samantabhadra and Akalanka had a direct teacher-disciple relationship, as the earliest commentary on Samantabhadra's work is by Akalanka. The author finds it unlikely that Akalanka would have fully adopted the saptabhangi (sevenfold predications) as expounded extensively and attractively by Samantabhadra in his explanation of Tattvartha if Pujyapada had not even touched upon it in his commentary.

The Sequence: Jinabhadragani Kshamashramana and Akalanka: Following Siddhasena in the Shvetambara tradition was Jinabhadragani Kshamashramana, and in the Digambara tradition, following Samantabhadra was Akalanka.

Distinction in Shvetambara and Digambara Sanskrit Usage: While both traditions saw an increasing prominence of Sanskrit, a key difference is noted:

• Digambara tradition: After embracing Sanskrit, they primarily encouraged their scholars to write exclusively in Sanskrit.
• Shvetambara tradition: They continued to encourage scholars to compose works in Prakrit even on philosophical subjects. This is why Shvetambara literature includes Prakrit works with philosophical depth from Siddhasena to Yashovijayji, whereas Digambara literature is predominantly Sanskrit-bound in this regard. The close and profound engagement of the Shvetambara tradition with Prakrit even in the Sanskrit era became rare in Digambara literature.

Jinabhadragani and Akalanka's Works:

• Jinabhadragani Kshamashramana wrote his works in Prakrit, which, though logical in style, remained essentially Agamic.
• Bhattaraka Akalanka wrote his monumental work, Rajavartika, in Sanskrit. Similar to Visheshavashyak Bhashya (in the Shvetambara tradition), it was logical in style but still Agamic. However, unlike Jinabhadragani, Akalanka produced independent Sanskrit works.
• Akalanka's Rajavartika filled a similar role for Digambara literature as Visheshavashyak did for Shvetambara. Akalanka then turned his attention to a crucial issue facing Jain tradition: the need for a Jain epistemological work that could stand alongside Buddhist and Brahmanical proof systems.
• Akalanka did not just logically discuss Agamic topics like the five types of knowledge and naya; he systematically structured and defined them as per the principles of logic and epistemology. This fulfilled the demand for independent Jain treatises on logic and epistemology.

Akalanka's Contribution and Impact: Even though the subject matter was Agamic and the path of logic was paved by Siddhasena and Samantabhadra, integrating ancient Jain expositions with the developed thoughts of other prominent philosophical schools was a significant undertaking. Akalanka achieved this, and although his original works are concise, they are so rich in meaning and well-thought-out that they became the foundation for later Jain logic.

Akalanka and Haribhadra: The author discusses the possibility of Akalanka being contemporary with Haribhadra and Siddhasenagani (the commentator on Tattvartha Bhashya). There's no definitive proof of Haribhadra studying Akalanka's works, but if Siddhasenagani's mention of Siddhi Vinischaya refers to Akalanka's work, then Siddhasena was aware of it. The author believes it's more likely that Akalanka, Siddhasena, and Haribhadra were contemporaries for at least a short period, placing Akalanka in the 8th or 9th century CE.

Vidyananda and Anantavirya: Vidyananda and Anantavirya are considered the earliest commentators on Akalanka's works. The author believes they were either direct disciples or immediate successors, as no earlier commentaries are known. This places their period in the latter half of the 9th century CE, which aligns with internal analysis of their works.

The "Gandhahasti Mahabhasya" Controversy: The text addresses the Digambara tradition's discussion of Samantabhadra's Gandhahasti Mahabhasya. The author's firm conclusion is that Samantabhadra wrote nothing beyond Aptamimamsa in relation to the Tattvartha Sutras or its commentaries. It's deemed impossible that successors like Akalanka and Vidyananda would not mention such a unique work by Samantabhadra. While Akalanka's Rajavartika is so extensive that it could be called a Mahabhasya (Great Commentary), the author finds no mention of the epithet "Gandhahasti Mahabhasya" for it. Mentions after the 13th century are considered baseless and legendary. The author posits that if the names Tattvartha Mahabhasya or Tattvartha Gandhahasti Mahabhasya are to be applied in Digambara literature, it would best fit Akalanka's Rajavartika.

The Present Edition: The book being discussed (Akalankagranthatraya) is the first compilation of three original works by Akalanka. The editor, Mahander Kumarji, has presented all available historical and philosophical resources with annotations and appendices, making it valuable for scholars of all traditions. The author praises the editor's scholarship and the edition, noting that the editor's insights into Akalanka's dating and the description of the works are highly commendable and even exemplary for the Jain tradition. The Hindi descriptions provided by the editor are considered beneficial for those who wish to understand Jain epistemology and logic with minimal effort, and even for those who have studied in Sanskrit, as they offer new perspectives and clarifications on various concepts like pramanasamplava (confluence of proofs) and the comparison of substance and continuity. The discussion on omniscience (sarvajnatva) is highlighted as a significant historical contribution for all philosophers.

Complementary Nature of Works: The present work is seen as a complement to Pramanamanthana, published recently by the Singhi Jain Series. It includes concepts not found in the Hindi commentaries or introduction of Pramanamanthana, and many of its points are presented with different languages, styles, perspectives, and materials. Therefore, serious students of Jain philosophy and epistemology can gain much from both these works.

Correction on the Scope of Anekanta: The author corrects a previous assertion that anekanta primarily discusses metaphysical or philosophical subjects. While the logical era might have focused on such matters, anekanta was equally applied to ethical matters in Agamas. In the logical era literature, many works also primarily used anekanta for ethical subjects. Therefore, anekanta is applied equally to both the realm of action (ethics) and thought (philosophy).

The publication of this work by the Singhi Jain Series is considered fortunate, as it is an edition of a prominent Digambara acharya's works by a Digambara scholar. It is also serendipitous that a rare work by a Digambara acharya, obtained from a Shvetambara repository, is being published by the Singhi Jain Series, established by Babu Shri Bahadur Singh ji Singhi and managed by Muni Shri Jin Vijay ji. The author also expresses pleasure that Pramanasangraha, provided by Muni Shri Punyavijay ji, has been published so well with its companion volumes.