Amamswami Charitno Rachnakal

Here's a comprehensive summary in English of the provided Jain text, focusing on the "Amamswami Charitra Rachnakal":

The article, "Amamswami Charitra Rachnakal" (The Period of Composition of Amamswami Charitra) by M. A. Dhaky, published in the "Nirgranth Aitihasik Lekh Samucchay Part 1 and Part 2," delves into the historical dating of the Jain text Amamswami Charitra. This work, authored by Acharya Muniratnasuri of the Purnima Gacch, narrates a religious story related to the future Tirthankara Amam. While acknowledging its potential literary merit, the article emphasizes the historical significance of the Prant Prashasti (Praise of the Region) composed by Jainsingh Suri, which is included within the Amamswami Charitra.

Key Points of Contention and Analysis:

• Dating the Amamswami Charitra: The central aim of the article is to determine the correct composition period of the Amamswami Charitra. The Prant Prashasti itself contains a coded date: "dhipanchdinakuvarshe".

  • Early Interpretations:
    • Muni Punyavijayji and Prof. Hiralal Rasikdas Kapadia interpreted this, using a backward counting method (vamgati niyam), to correspond to Samvat 1252 (AD 1196).
    • Ambalal Premchand Shah proposed Samvat 1255 (AD 1199).
    • Mohanlal Dalichand Desai suggested Samvat 1225 (AD 1169).
  • The Author's Analysis: Dhaky argues that the actual date needs to be determined by considering the historical events and the chronology of the figures mentioned in the Prashasti.

• Genealogy of Purnima Gacch and Historical Figures: The article provides the lineage of Purnima Gacch:

  • Chandaprabhasuri (Founder, AD 1093)
  • Dharmaghoshasuri (Disciple of Chandaprabhasuri, honored by Siddharaj)
  • Samudraghoshasuri (Disciple of Dharmaghoshasuri, honored by Siddharaj, King of Godhra, and participated in the assembly of Paramara King Naravarma)
  • Muniratnasuri (Author of Amamswami Charitra)
  • Suraprabhasuri

• Chronological Evidence and Deductions:

  • Naravarma's Reign (AD 1105-1133): Samudraghoshasuri's recognition in Naravarma's court and Muniratnasuri's victory in a debate before Naravarma suggest that these events occurred before AD 1133.
  • Muniratnasuri's Age: If Muniratnasuri was a mature scholar by around AD 1130, then the proposed dates of AD 1196 or even AD 1169 for the Amamswami Charitra's composition seem improbable, as it would mean a gap of 66 or 39 years respectively after his likely period of maturity.
  • Alternative Interpretation of "dhi": Dhaky suggests that "dhi" in the coded date could also mean "ten" in multiplication according to architectural texts. This leads to a calculation of Samvat 1210 (AD 1154). This date is more practical, being 24 years after the Malwa incident.
  • Kumarapala's Era (AD 1169): The date AD 1169 falls within the reign of Kumarapala. Several individuals mentioned in the Prashasti, such as minister Niyanta (son of Mahamourtik Rudra), poet Jagaddeva (son of minister Yashodhaval), and the royal scribe Kumara Kavi, were likely alive during this period.
  • Hemachandra's Trishashtishalaka Purushacharita: A significant piece of evidence supporting the AD 1169 date is Muniratnasuri's reference to Hemachandra's Trishashtishalaka Purushacharita. The Amamswami Charitra contains prophecies about Kumarapala adorning the earth with chaityas (temples) and also mentions this as a past event. The construction of Kumaravihara at Taranga and Kanchanagiri-gadh at Jalore is dated to AD 1165-66. Kumarapala's strong inclination towards Jainism is evident from AD 1160. Given that many Kumaraviharas would have been completed by the time of Trishashtishalaka Purushacharita's composition, a date before AD 1166 for the latter seems unlikely, thus strengthening the argument for AD 1169 for the Amamswami Charitra.

• The Identity of "Kumara Kavi": The Prant Prashasti mentions that the Amamswami Charitra was "researched" by Kumara Kavi, the royal scribe of the Gurjara kings.

  • Conflicting Theories: This Kumara Kavi has been identified with the father of the poet Someshvaradeva, who served as the royal priest for Bhimadeva II, Vardhavala Vaghela, and Vishaladeva. However, this creates a chronological dilemma.
  • Someshvaradeva's Genealogy: The genealogy provided by Someshvaradeva himself lists his ancestor Kumara (first) as the royal priest of Jaysimha Siddharaj, and his descendant Sarvadeva (first) as a contemporary of Kumarapala. His father was named Kumara (second), who was a contemporary of Ajayapala.
  • Chronological Discrepancy: If the Kumara Kavi of AD 1169 was Someshvaradeva's father, and Someshvaradeva (junior) wrote the inscription at Dabhoi in AD 1155, this creates a significant age gap. Someshvaradeva's known works date from around AD 1225.
  • Conclusion on Kumara Kavi: Dhaky concludes that the Kumara Kavi who researched the Amamswami Charitra in AD 1169 was likely the royal scribe, and this Kumara is a different individual from the royal priest Kumara (father of Someshvaradeva). The latter's career seems to begin with Ajayapala. The similarity in names and chronological proximity might have led to them being conflated.

• Significance of the Debates: The detailed analysis of the dating is crucial because the mentioned poets and scholars in the Prashasti are instrumental in determining the sect and establishing chronological markers for later debates. The Prashasti mentions prominent Jain scholars like Palittasuri, Umasvati, Siddhasena Divakara, Jinvadra Gani Kshamashramana, Mantungacharya, Bhadrakirti, Siddharsuri, Devabhadrasuri, Chandaprabhasuri, and Hemachandra. All these figures are considered to belong to the Shvetambara sect, and Muniratnasuri also held this view in AD 1169.

Overall Conclusion:

The article strongly supports the composition period of the Amamswami Charitra to be around AD 1169 (Samvat 1225). This date aligns better with the historical context, the lifespan of the mentioned figures, and the reference to Hemachandra's work. It also clarifies the identity of "Kumara Kavi," distinguishing him from other individuals with similar names. The careful dating of this text has implications for understanding the sectarian affiliations and scholarly contributions within Jainism during the Solanki period.