Sarvarth Siddhi Samalochanatmaka Anushilan

Here's a comprehensive summary of the provided Jain text, focusing on the critical analysis of the Sarvarthasiddhi commentary on the Tattvarthasutra:

The article, "Sarvarthasiddhi: Samalochanatmaka Anushilan" (Critical Study of Sarvarthasiddhi) by Dr. Devendra Kumar Jain, analyzes the commentary Sarvarthasiddhi by Acharya Pujyapada on Acharya Umashvami's Tattvarthasutra. It highlights the significance of the Tattvarthasutra as a foundational text in Jainism, often referred to as the "Bible of Jainism," which outlines the path to liberation by centering on the soul.

The author begins by contextualizing the Tattvarthasutra within the broader landscape of Jain literature, mentioning influential Prakrit works like the Shatkhandagama, Samaysara, and Pravachanasara. The Tattvarthasutra, composed in Sanskrit around the second century CE, served as a basis for subsequent commentaries. The text notes that while the Tattvarthasutra itself is concise with 107 sutras across ten chapters, it has attracted numerous commentaries, including the extensive (though unavailable) Gandhahastimahabhashya by Acharya Samantabhadra, the Rajavartika by Acharya Akalankadeva, and the Shlokavartika by Acharya Vidyananda.

The article then focuses on Acharya Pujyapada's Sarvarthasiddhi, a commentary of approximately four thousand verses. It emphasizes its importance as one of the earliest and most significant commentaries. The analysis praises Sarvarthasiddhi for its key characteristics:

• Concise yet precise: It offers a precise explanation of each word (pada) of the sutra without being overly verbose or brief.
• Agama-based evidence: The entire commentary is supported by evidence from the Agamas (Jain scriptures), with necessary citations included.
• Logical flow and argumentation: It meticulously follows the sequence of sutras, addresses essential questions with brief solutions, and employs logical reasoning (nyaya hetu).

The primary source for Sarvarthasiddhi's commentary is identified as the Shatkhandagama, considered a foundational text of the Digambara Jain tradition, believed to have been compiled around the first century CE. The author cites Pandit Phulchand Siddhantashastri's efforts in establishing a critical edition of Sarvarthasiddhi, which involved meticulous editing and adherence to the original author's intent. Pandit Phulchand's work is lauded for addressing the critical issue of textual variations (path-bheda) through rigorous study, which is crucial for the accurate reconstruction of ancient texts.

The article details how Sarvarthasiddhi draws heavily from other key Jain texts. Specifically, it highlights that the explanations of certain sutras in the first chapter of the Tattvarthasutra are based on the Shatkhandagama. Furthermore, the entire fifth chapter of the Tattvarthasutra is shown to be influenced by works like the Panchastikaya and Pravachanasara, with citations from Acharya Kundakunda's various works. The influence of Moolachara and Acharya Samantabhadra's Ratnakaranḍaśrāvakaācāra is also evident, with one scholar (Pandit Jugalkishore Mukhtar) demonstrating the extensive use of Samantabhadra's works in Sarvarthasiddhi. Acharya Pujyapada is recognized as a profound scholar who integrated the entirety of Jinagama into his commentary.

A significant point of discussion is the comparative analysis of the Tattvarthasutra in both the Digambara and Shvetambara traditions. While acknowledging the Tattvarthasutra's acceptance by both, the article points out that the Shvetambara tradition follows a slightly different version, Tattvarthadhigama, and considers a subset of the sutras as original. Dr. Jain's critical edition, based on five handwritten manuscripts and two printed editions, aims to resolve textual discrepancies and identify the original readings.

The article elaborates on the critical methodology employed by Pandit Phulchand. It discusses a specific instance where a sentence in the printed Sarvarthasiddhi concerning the absence of kshayika (permanent) right-belief in female beings of the animal kingdom appears to contradict Agama principles. Pandit Phulchand's research, based on comparing manuscripts, revealed that this sentence was not present in some older manuscripts, suggesting it might be a later interpolation. This exemplifies the challenges and responsibilities of textual criticism in preserving the integrity of ancient texts.

The article further praises the edition for:

• Providing references: Where Acharya Pujyapada cited Agama texts without naming them, Pandit Phulchand's annotations provide the specific names of works like Moolachara, Gommatasara Jiva Kanda, and Karma Kanda.
• Detailed comparative analysis: The preface includes comparative readings of the first chapter, demonstrating the inaccuracies in previously printed versions.
• Accurate and faithful translation: The edition offers a clear and simple Hindi translation that captures the essence of the original text.
• Inclusion of appendices: An appendix lists the sutras included in each chapter with their corresponding page numbers, facilitating easy reference. Another section lists the sources of quoted verses, gathas, and sentences, and a comprehensive index aids research.

The article concludes by commending Pandit Phulchand's meticulous editing of Sarvarthasiddhi, stating that the edition successfully strives for accuracy and adherence to the original text. It also mentions an upcoming revised edition from the Bhartiya Jnanpith.

In essence, the article is a scholarly review of a critical edition of Sarvarthasiddhi, highlighting its analytical approach, its dependence on foundational Jain scriptures, and the editorial efforts to present an accurate and scholarly work that contributes significantly to the understanding of Jain philosophy and tradition.