Padhmanuog Ni Uplabdha Vachna

This document is a scholarly analysis and transcription of a Jain text titled "Padhmanuog ni Uplabdha Vachna" (Obtained Recitations of Padhmanuog), authored by Pandit Shilchandrasuri and published by ZZ_Anusandhan. The text is described as a highly sought-after and rare Jain Agama scripture.

Key Points from the Document:

• Nature of Padhmanuog: The text suggests that "Padhmanuog" (or its original name "Mul Pathmanuyog") was a scripture that contained the biographies of Arhats. It is believed to have been reconstructed by Shri Kalakacharya and later known as "Pathmanuyog." The original scripture is lost, with its absence noted from at least the 12th century.
• Author's Discovery and Transcription: The author, Pandit Shilchandrasuri, mentions possessing a 14-leaf handwritten manuscript of a text that might be related to "Padhmanuog." This manuscript, possibly from the 15th century, ends with the phrase "Padhmanuogge solsamajjhayanam" (The sixteenth chapter of Padhmanuog).
  • He acquired a readable copy of this manuscript in 1972 (V.S. 2029) and found it to be in Prakrit with numerous inaccuracies.
  • The subject matter is historical-religious but lacks coherence and appears fragmented.
  • Shilchandrasuri then undertook a revised transcription after discussing and correcting it with fellow monks, presenting the current version.
• Critical Analysis of the Manuscript: The author raises significant doubts about this manuscript actually being the original "Padhmanuog" based on several points:
  1. Content Discrepancy: The original "Padhmanuog" is known to describe the lives of Jinas in detail, whereas this manuscript contains no such biographical content.
  2. Style and Tone: The original "Padhmanuog" is described as profound and scholarly, while the present manuscript appears as a crude compilation of fragmented and disjointed matters.
  3. Historical Dating: While the original "Padhmanuog" is believed to have ceased to exist after the 11th century, this manuscript explicitly mentions the year 1247 (V.S. 1247) in a contextual reference, indicating it's not earlier than the 13th century.
• Unanswered Questions: The author acknowledges that the authorship of this manuscript and the reason for calling it "Padhmanuog" remain unanswered questions, inviting experts and historians to find clues within the text itself.
• Possible Hypothesis: A possibility is suggested that in the 13th century, remnants or portions of the original "Padhmanuog" might have survived, and someone might have composed this work based on those fragments, focusing on parts they found interesting. The presence of a line like "Evam titthathunnam kauna karinti padhmanuog-" at the beginning supports this speculation.
• Comparison with other Texts: The manuscript's various sections are noted to be comparable with parts of Shri Jinprabhsuriji's "Vividh Tirtha Kalpa."
• Content Overview of the Manuscript: The manuscript appears to be a collection of chapters and sections, primarily detailing various holy places (tirthas) such as:
  • Pundarikgiri (Puḍarikgiri)
  • Revatachal (Revata-achal)
  • Ashavabodha (Ashavabodha)
  • Bhragukachchha (Bhragukachchha)
  • Chandravati (Chandravati)
  • Chandrapraksapattanam (Chandrapraksapattanam)
  • Satyapur (Satyapur)
  • The text also mentions the Pudal Tirtha (near modern Chennai).
• Historical Mentions: The manuscript contains numerous historical references, including:
  • Seth Javadi/Javadi
  • Mahuvay/Mahuva
  • Gurjaradesh (region of Gujarat)
  • Bhuyad
  • Khurasan
  • Shrimalpur and its textile trade
  • King Hammirraj
  • Details about Seth Javadi's death and his subsequent rebirth.
  • The incident of Shakunivihar.
  • The consecration of Satypur and its auspicious time.
• Linguistic Significance: The author emphasizes that the manuscript's primary value lies in its Prakrit language, as such prose compositions in Prakrit are rare.
• Transcription (Pages 4-42): The extensive transcription of the manuscript follows, detailing narratives related to various tirthas, kings, religious practices, and mythological events. This part provides a detailed account of events and teachings associated with places like Vimalgiri, Revatachal, and Chandrapuri, often interwoven with the lives of deities, kings, and religious figures, likely from the Jain tradition. It includes descriptions of pilgrimages, rituals, the virtues of righteous living, and miraculous occurrences, all presented in Prakrit with specific terminology and narrative styles characteristic of ancient Jain scriptures.

In essence, the document presents a critical academic endeavor to identify, transcribe, and analyze a rare Jain text, ultimately questioning its direct connection to the historically significant "Padhmanuog" while highlighting its own intrinsic value in terms of linguistic and historical content related to Jain geography and traditions.