Swabhav Saral Vishayak Tran Juna Jain Granth

Here's a comprehensive summary of the provided Jain text in English, focusing on the discussion of "Svabhava-Satta" (inherent nature/existence) and the citations found in three old Jain texts:

Book Title: Swabhav Saral Vishayak Tran Juna Jain Granth (Three Old Jain Texts Concerning the Simple Subject of Innate Nature) Author: M.A. Dhaky Publisher: Nirgranth Aetihasik Lekh Samucchay (Collection of Historical Jain Writings), Part 1 and Part 2 Catalog Link: https://jainqq.org/explore/249356/1

Core Argument:

The author, M.A. Dhaky, discusses the concept of "Svabhava" (innate nature or inherent property) as found in three significant old Jain texts. The central idea explored is that an object possesses its unique qualities solely due to its intrinsic nature, and not due to any external cause. This inherent nature cannot be altered or imposed by external effort. Dhaky focuses on three specific, synonymous, and poignant verses that express this concept, highlighting their historical and cultural significance rather than solely their philosophical implications.

Key Citations and Analysis:

1. Mallavadi Kshamashraman's Dwadasharnayachakra (circa 550 CE):

   • This foundational text, considered highly influential, discusses "Svabhavavada" (the doctrine of innate nature).
   • It quotes the following verse:

     "कः कण्टकानां प्रकरोति तैक्ष्णं विचित्रभावं मृगपक्षिणां च । स्वभावतः सर्वमिदं प्रवृत्तं न कामचारोऽस्ति कुतः प्रयत्नः ॥" (Who makes the thorns sharp, or the diverse forms of animals and birds? All this is activated by its innate nature; there is no arbitrary will, so where is the effort [to change it]?)

   • This verse posits that the sharpness of thorns and the varied appearances of animals and birds are inherent, and cannot be altered by external attempts.

2. Sutrakritanga Churni (circa 675-700 CE):

   • Written approximately 125-150 years after the Nayachakra, this commentary on the Sutrakritanga cites a similar verse, offering more specific examples:

     "कण्टकस्य च तीक्ष्णत्वं मयूरस्य च चित्रता । पौर्णाश्च नीलताऽऽम्राणां स्वभावेन भवन्ति हि ॥" (The sharpness of the thorn, the colorfulness of the peacock, and the blueness of the ripe mangoes, indeed, all happen by their innate nature.)

   • The author notes that while Mallavadi uses the general term "animals and birds," the Sutrakritanga Churni specifically mentions the peacock's colors and the mango's blueness. This suggests a direct response or elaboration on Mallavadi's point.

3. Vishashavashyakabhashya commentary by Kottaryagani (circa 700-725 CE) on Jinabhadra Gani's work:

   • This commentary, written to complete Jinabhadra Gani's unfinished work, presents another verse expressing the same idea:

     "केनाञ्चितानि नयनानि मृगाङ्गनानां कोऽलङ्करोति रुचिराङ्गरुहान्मयूरान् । कश्चोत्पलेषु दलसंचनियं करोति को वा दधाति विनयं कुलजेषु पुंसु ॥" (Who adorns the eyes of the doe with blackness? Who adorns the peacock's body with colorfulness? Who creates the collection of blue petals in the lotus? Who instills humility in noble men?)

   • The verse uses rhetorical questions to imply that these qualities are inherent. The author points out that the answer is implicit within the questions, reinforcing the concept of innate nature. Kottaryagani himself elaborates on this by stating, "all are naturally due to innate nature."

Historical and Cultural Context:

• The author emphasizes that these verses, despite originating from philosophical discussions, have significant historical and cultural value.
• He suggests that these verses likely originated from ethical or naturalistic philosophical texts available during that period, and were incorporated into Jain texts as citations.
• The verse quoted by Mallavadi is traced back to the Buddha Charita by Ashvaghosha (likely early 1st century CE). This indicates a cross-pollination of ideas between Jain and Buddhist traditions.
• Dhaky speculates that the original composer of these verses might have been someone who refined popular sayings and common wisdom into Sanskrit verses acceptable to scholars.
• The author also notes variations in the readings of these verses across different manuscripts, particularly in the commentary on the Nayachakra by Simhasuri. He points out possible corruptions in certain words.

Key Takeaways:

• The concept of "Svabhava" – that inherent nature is the sole determinant of an object's qualities – is a significant philosophical idea present in ancient Jain literature.
• Three key verses, with slight variations, are found in prominent Jain texts like the Dwadasharnayachakra, Sutrakritanga Churni, and the commentary on Vishashavashyakabhashya.
• These verses, rich in examples from nature (thorns, peacocks, mangoes, lotuses, animal eyes), were likely influenced by or drawn from earlier philosophical traditions, notably Buddhism (Ashvaghosha).
• The discussion highlights the practice of scholars in preserving and integrating popular wisdom and philosophical insights from various sources into their own works, showcasing a dynamic intellectual environment.
• The author's analysis focuses on the textual history and the evolution of these verses, contributing to the understanding of Jain intellectual history and its relationship with other philosophical schools.