Siddhasen Diwakarjiki 19 Vi Dwatrinshika Ka Ek Adhik Prapta Padya

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This article, authored by Muni Jambuvijay, discusses a newly discovered verse from the 19th Dvatrimshika (Thirty-two Verse text) by the renowned philosopher Acharya Siddhasen Diwakar.

The Challenge of Studying Siddhasen Diwakar's Dvatrimshikas:

The author begins by highlighting the profound and intricate nature of Siddhasen Diwakar's Dvatrimshikas. He notes that even practitioners well-versed in these texts often encounter difficulties in understanding their meaning. This difficulty is compounded when the texts contain textual errors. Unlike the Nyayavatar, which has commentaries, other Dvatrimshikas lack them, making it challenging to verify textual accuracy and grasp their intended meaning. The author suggests that previous scholars might have written commentaries, but they are currently unknown and unobtainable. He emphasizes that textual purification of such profound works requires reliable sources; relying solely on theoretical reasoning can lead to the proliferation of incorrect readings. The best approach, he argues, is to actively search for and obtain handwritten manuscripts to meticulously extract the pure verses.

Discovery of a New Verse:

The author recounts how, during his stay in Pune, he received a letter from the revered Muni Punyavijay Maharaj, informing him of an ancient palm-leaf manuscript of Siddhasen Diwakar's Dvatrimshikas at the Bhandarkar Oriental Institute in Pune. He was encouraged to compare it with the published version by the Jain Dharma Pracharak Sabha (Bhavnagar) and extract variant readings.

Upon attempting to access the palm-leaf manuscript, he learned that the institute does not permit its removal from the premises. Therefore, he had to visit the institute personally to obtain the readings. During this process, he discovered that the manuscript contained both correct and incorrect variants. He experienced immense joy upon finding many beautiful, pure verses.

His excitement reached its peak when he was transcribing the variants for the 19th Dvatrimshika. He found an entire verse that was not present in the published version. The published 19th Dvatrimshika has 31 verses, with verse 11 presented as:

Paraspuraspruṣṭagatiḥ bhāvanāpacayādhvaniḥ. Baddhaspr̥ṣṭagamadvyādisnēharaukṣyātiśāyanāt ||11||

However, the Bhandarkar Institute's palm-leaf manuscript contains two verses at this position, numbered 11 and 12:

Paraspuraspruṣṭagatiḥ bhāvanāpacayādhvaniḥ. Pr̥ṣṭa grāhyaśrutē samyagartha bhāvōpayōgataḥ ||11||

Saṅghāta-bhēdō-bhayataḥ pariṇāmācca saṁbhavaḥ. Baddhapr̥ṣṭa gama(sama)dvayādisnēharaukṣyātiśāyanāt ||12||

The author notes that this latter verse (which he refers to as karika) is not found in any other handwritten copy besides the Bhandarkar Institute's. This makes its discovery significant, as it completes the intended count of 32 verses in the Dvatrimshikas.

Details of the Manuscript:

The manuscript is complete but only contains the first 20 Dvatrimshikas. It has 48 pages and measures 24x14 inches. A peculiar inscription at the end of one Dvatrimshika reads: "Iti Dvēṣya śvētapaṭa siddhasēnācāryasya kṛtiḥ" (Thus, the work of Acharya Siddhasena, the white-robed one who dispels enmity).

A Paper Copy and its Utility:

The Bhandarkar Institute also has a paper copy made from the palm-leaf manuscript. While the scribe of this paper copy introduced some errors, the author believes it is highly useful for anyone wishing to gather variant readings. Importantly, the paper copy can be taken outside the institute, even to other villages, unlike the original palm-leaf manuscript.

A Relevant Consideration: Influence of Tattvarthasutra:

The author then delves into an important discussion about the influence of Bhagavan Umaswati's Tattvarthasutra on Siddhasen Diwakar's 19th Dvatrimshika. He points out that the first half of the initial verse clearly echoes the Tattvarthasutra verse: "Darśan-jñāna caritrāṇyupāyāḥ śiva-hētavaḥ" (Vision, knowledge, and conduct are the means to liberation), similar to the Tattvarthasutra's "Samyaɡdarśan-jñāna-caritrāṇi mōkṣamāḥ" (Right vision, knowledge, and conduct are the path to liberation).

He further analyzes the verse discovered, Saṅghāta-bhēdō-bhayataḥ pariṇāmācca saṁbhavaḥ, noting its connection to the Tattvarthasutra verse "Saṅghāta bhēdēbhy utpadyantē" (They arise from the conjunction and disjunction of aggregates). While the original sutra mentions only "conjunction" and "disjunction," the commentary includes "both," suggesting Diwakarji utilized the commentary.

Textual Traditions and Siddhasen Diwakar's Adherence to the Bhasya:

The author explains that there are two prevalent textual traditions for the Tattvarthasutra: one favored by the Shvetambaras, which aligns with the Bhasya (commentary), believing it to be Umaswati's own work, and another followed by the Digambaras, which aligns with Sarvarthasiddhi. These traditions sometimes lead to significant differences in meaning.

Specifically, the Digambara tradition reads "Bhēda-saṅghātēbhyaḥ utpadyantē," while the Shvetambara tradition (and the Bhasya) reads "Saṅghāta-bhēdēbhyyaḥ utpadyantē." The author clearly states that Siddhasen Diwakar followed the Bhasya-aligned tradition.

Similarly, the verse fragment "Baddhaspr̥ṣṭagama(sama)dvayādisnēharaukṣyātiśāyanāt" relates to the sutras "Yadhikādigāṇāṁ tu" and "Bandhē samādhikō pāriṇāmikau" (Tattvarthasutra 5.35-36). The interpretation of "ādi" (etc.) in "Yadhikādigāṇāṁ tu" differs between the Digambara and Shvetambara traditions. Digambaras interpret "ādi" as "type," meaning only atoms with "vyadhika" (two more) qualities bond with "vyadhika" itself, not with three more, four more, etc. Shvetambaras, following the Bhasya, interpret "ādi" as "etcetera," allowing bonding with atoms having three more, four more, or infinitely more qualities.

The author asserts that by using "Baddhaspr̥ṣṭagama(sama)," Diwakarji clearly followed the Bhasya-aligned tradition. Furthermore, he notes that the sutra in the Digambara tradition reads "Bandhē'dhikō pāriṇāmikau," while the Shvetambara tradition reads "Bandhē samadhikō pāriṇāmikō." According to the Digambara view, doubly viscous atoms do not bond with doubly viscous atoms, nor do triply viscous atoms bond with triply viscous atoms – essentially, same-quality viscous atoms do not bond with same-quality viscous atoms. However, the Bhasya-aligned Shvetambara tradition permits such bonding. Diwakarji's usage of "Baddhaspr̥ṣṭagama(sama)" confirms his adherence to the Bhasya-aligned tradition.

Siddhasen Diwakar's Antiquity and Influence:

The author then discusses the antiquity of Siddhasen Diwakar and his influence on later scholars. He mentions that Pujyapada, the author of Sarvarthasiddhi (the oldest known Digambara commentary on the Tattvarthasutra), quotes a half-verse from Diwakarji's Dvatrimshika, indicating that Diwakarji is older than Pujyapada. The author also points to Pujyapada's Jainendra Vyakarana, which mentions Acharya Siddhasena and his views.

Additionally, he cites the commentary on Shri Malladi Bhikshusrama's Dwadasaranyachakra by the commentator Shri Singhsurisramana, which quotes a definition of "shabdanyaya" (word-logic) as "Yatra rtho vachyam vyabhicharati na abhidhanam tat" and attributes it to Acharya Siddhasena. The author believes these quotes are from Diwakarji, suggesting that this Siddhasena is indeed Siddhasen Diwakar. He further compares this definition with the definition of "shabdanyaya" found in the Tattvarthabhasya (Chapter 1 on the classification of nayā), concluding that Siddhasena's definitions align with those in the Tattvarthabhasya, reinforcing the idea that Acharya Siddhasen Diwakar utilized the Tattvarthabhasya.

Concluding Remarks:

The article concludes with publication details and notes that the original article was published in Gujarati. It also provides a textual emendation for a sentence regarding the definition of "shabdanyaya" and mentions that Siddhasen Mani, the author of the Tattvarthika Gandhahasti, also quoted this sentence in a similar manner.

In essence, this article announces the discovery of a significant new verse from Siddhasen Diwakar's 19th Dvatrimshika, highlighting its importance for textual completeness. It also offers a detailed analysis of the verse, firmly establishing Siddhasen Diwakar's reliance on the Tattvarthasutra and its Shvetambara-aligned commentary (Bhasya), thereby shedding light on his philosophical lineage and textual scholarship.