Karupur Prakarno Rachnakal - Book Summary

Here's a comprehensive summary of the provided Jain text, "Karupur prakarno Rachnakal" by M.A. Dhaky, focusing on the dating of the work:

The article "Karupur prakarno Rachnakal" by M.A. Dhaky analyzes the dating and authorship of a Śvetāmbara Jain text known as "Karpūra-prakara" (or "Karpūra-prakaraḥ"). This work, composed of 179 verses in various Sanskrit meters, is described as a lesser-known but noteworthy composition containing moral teachings and wisdom presented through symbolic verses. It is compared to other contemporary ethical works like Dharmadāsa-gaṇi's Upadeśamālā and Śivārya's Arādhanā, highlighting its integration of moral maxims with well-known exemplary characters from Jain and general literature.

Authorship and Title:

The author, identified as Hari in the concluding verse (Verse 179), states he is a disciple of Vajrasena, who is described as the author of the Triṣaṣṭi-sāra-prabandha. Hari also identifies the work as a sūktāvalī (collection of wise sayings).
The title "Karpūra-prakara" (meaning "camphor chapter") is not explicitly used by the author. Instead, it is believed to have been derived from the opening words of the composition, similar to how another famous didactic work, Sūkta-muktāvalī by Somaprabhāchārya of the Brihadgaccha, became known as "Sindūra-prakara" ("vermilion chapter") from its initial words.
The author Hari mentions another work of his, Nemi-charitra, which has not yet been found.
Crucially, Hari does not provide details about his gaṇa-gaccha (sect or lineage) or his guru Vajrasena's lineage, which has led to uncertainty about his exact period.

Dating the Work:

The article presents several pieces of evidence to establish the chronological placement of Karpūra-prakara:

Commentary: A cūrṇi-laghu ṭīkā (short commentary) was composed on Karpūra-prakara by Sāgarchandra, a disciple of Jinasūri of the Kharatara-gaccha, between Samvat 1489 and 1505 (approximately 1433-1449 CE). This definitively places the original Karpūra-prakara before the 15th century CE.
The Guru Vajrasena: The identification of the guru Vajrasena is crucial. The article discusses five significant Jain Acharyas named Vajrasena:
- Vajrasena, disciple of Ārya Vajra: Active around the beginning of the Common Era. Unlikely to be the guru in question due to stylistic differences.
- Vajrasena of Nāgari Tapa-gaccha: From the 15th century. Also unlikely.
- Vajrasena of Brihadgaccha, disciple of Vādin-d-rasūri: Active around Samvat 1384 (1328 CE). Less likely.
- Vajrasena, who assisted Maheśvara (disciple of Vādin-d-rasūri of Brihadgaccha): Active in the latter half of the 12th century CE. This is a strong contender.
- Vajrasena, disciple of Vijayachandra-sūri of Tapa-gaccha: A contemporary of Kṣemakīrti, active around 1250-1280 CE.
Based on the maturity of the work and circumstantial evidence, the author suggests the guru Vajrasena could be the one from the 12th century CE (either the fourth or fifth identified). The style of Karpūra-prakara is comparable to that of Dharmasūri (Rājagaccha), Jinapati-sūri (Kharatara-gaccha), and Somaprabhāchārya (Brihadgaccha), all active in the 12th century.
Internal Evidence (Historical Figures Mentioned):
- Haribhadra-sūri and Yākinī Mahattara: The verses mention Haribhadra-sūri and the śramaṇī Yākinī Mahattara who initiated his spiritual journey (Verse 69). This firmly places the author after the 8th century CE.
- King Kumārapāla (Chaulukya): The work refers to King Kumārapāla (Verse 104), specifically noting his renunciation of meat-eating despite being a Kshatriya. This indicates the author was either contemporary with Kumārapāla or lived not long after him. Kumārapāla's reign was in the mid-12th century.

Conclusion on Dating:

Considering the evidence, the author M.A. Dhaky concludes that:

The author Hari was likely a disciple of the 12th-century Vajrasena, particularly the one associated with Maheśvara-sūri of the Brihadgaccha, due to the stylistic parallels and the evidence pointing to a 12th-century timeframe.
Therefore, the creation period of Karpūra-prakara can be placed between 1180-1230 CE.

Further Discussion on "Sindūra-prakara" and Authorship:

The article then delves into clarifying the authorship of "Sindūra-prakara" (or Sūkta-muktāvalī), which is sometimes mistakenly attributed to the Digambara tradition or as being of "unknown authorship."

The author argues that the work clearly identifies its author, Somaprabhāchārya, in the concluding verses (Verses 99-100), which are integral to its "śataka" (century) form.
The oldest manuscripts of Karpūra-prakara are found in Śvetāmbara Jain Bhandars.
Furthermore, the three known commentaries on Karpūra-prakara were composed by Śvetāmbara scholars (Charitra-vardhana, Dharma-chandra-gaṇi, and Harṣakīrti-gaṇi), further solidifying its Śvetāmbara origin.
Somaprabhāchārya himself quotes verses from Sindūra-prakara in his Prakrit work Jina-dharma-prabodha, and there are similarities in subject matter and treatment between the two works.
While many sentiments in the work are acceptable to both Jain traditions, the emphasis on jinapūjā (worship of Jinas) and the importance given to the āgamas point strongly towards a Śvetāmbara author, not a Digambara one.
The article also briefly mentions other works of Somaprabhāchārya, including Sumatinātha-charitra, Śr̥ṅgāra-vairāgya-taraṅgiṇī, and Śatārthī.

The article also notes a potential chronological designation of Sindūra-prakara as Samvat 1233 (1177 CE) by editor Munivar Pradyumnavijay, but states this is not found in the original work or elsewhere. It also touches upon the possibility of the title "Hiṅgula-prakara" being related to "Sindūra-prakara."