Swami Samantbhadra

Here is a comprehensive summary of the Jain text "Swami Samantbhadra" by Jugalkishor Mukhtar, based on the provided pages:

Book Title: Swami Samantbhadra Author: Jugalkishor Mukhtar Publisher: Jain Granth Ratnakar Karyalay Publication Year: July 1925 (V.S. 1982) First Edition

Overview: The book is a detailed historical account of the life and teachings of Swami Samantbhadra, a highly revered Jain Acharya. The author, Jugalkishor Mukhtar, expresses his regret that the life and qualities of this prominent figure, even described as the "pioneer of Jinashasana" (Jain doctrine), are not well-known to the majority of the Jain community. He undertook this compilation after extensive research into ancient texts, inscriptions, and other scholarly works to dispel this ignorance. The book aims to present a true history and detailed life narrative of Acharya Samantbhadra.

Key Sections and Content:

The book is structured with a detailed table of contents, covering various aspects of Samantbhadra's life, intellectual contributions, and historical context.

1. Introduction (Prākthana):

   • Highlights the vast and elevated status of Swami Samantbhadra among Jain scholars and saints.
   • Expresses concern about the general lack of knowledge regarding his virtues and life among the Jain populace.
   • States the author's long-held desire to compile his true history.
   • Acknowledges the inherent difficulties in historical research due to scattered and lost evidence.
   • Declares the publication of the current research, gathered from various sources like Samantbhadra's own works, mentions in other scholars' texts, and inscriptions, without waiting for more material.

2. Pitrikul and Gurukul (Patrician and Gurukula - Family and School):

   • Family Background: Samantbhadra was born into a Kshatriya (warrior) lineage. Evidence from an ancient palm-leaf manuscript of his "Aptamimamsa" suggests his father was the king of "Uragapura," a city within the "Phanimandala." Uragapura is identified with Uraiyur, an ancient capital of the Chola kings in South India, situated on the Kaveri river. His birth might have occurred in a village within Uragapura's territory.
   • Name 'Shantivarma': Samantbhadra's work "Jinstutishatam" (also called "Stutividya" or "Jinshtakalamkara") contains a concluding verse that attributes it to "Shantivarma." This is identified as Samantbhadra's birth name, given by his parents, indicative of his royal lineage. The name "Varmanta" was common in royal families like Kadamba, Ganga, and Pallava.
   • Works of Samantbhadra: The text asserts that "Jinstutishatam" is unequivocally accepted as Samantbhadra's creation, supported by manuscript attributions, commentaries (like that of Mahakavi Narsingh), and citations by other Acharyas.
   • Monastic Life: The author argues, based on specific verses (19, 79, 114) in his works, that Samantbhadra composed them during his monastic life, portraying a state of spiritual detachment and a mind calmed by fear of worldly existence.
   • Marriage and Family Life: The text states there is no concrete evidence of Samantbhadra marrying or having a family. While identifying him with the Kadamba king Shantivarma might suggest a married life, the author finds insufficient proof for this equation.
   • Possible Circumstances: The author speculates on Indian customs where younger sons of kings might renounce worldly life and enter monasticism after their father's death. Samantbhadra might have followed such a path, potentially explaining his early renunciation and absence from Uragapura.
   • Education: His education likely occurred in major South Indian centers of learning like Uraiyur, Kanchi, or Madurai, which had Jain monasteries serving as educational institutions.
   • Initiation (Diksha): His initiation likely took place in or around Kanchi, which was a center for his religious activities. His statement "Kanchyam nagnatako'ham" (I am naked in Kanchi) supports this.
   • Gurukul and Lineage: While his specific guru is not clearly mentioned, Samantbhadra is placed within the lineage of prominent Acharyas like Bhadrabahu, Chandragupta, Kundakunda (also known as Pandanandi and Srigondakundamuni), Umasvati (also known as Gridhrapichchacharya), and Balakpichchha. The author notes inconsistencies and confusion in various inscriptions and monastic successions (Pattavali) regarding his affiliation with specific Ganas (Sanghas) like Mul-sangh, Sen-gan, Nand-gan, etc., particularly in relation to Acharya Akalanka.

3. Gunadi Parichay (Introduction to Qualities):

   • Qualities: Samantbhadra was characterized by "Gunitō Ganiṣaḥ" (Lord of those with qualities) and "Samantādbhadra" (auspicious from all sides). His name itself reflects his all-encompassing benevolence. He possessed exceptional brilliance in Kavitva (poetry), Gamakattva (understanding the essence of others' works), Vaditva (dialectics/debate), and Vagmitva (eloquence).
   • Impact of Qualities: His profound qualities and radiant presence could humble even the proudest. He was dedicated to meditation, study, and guiding others toward righteousness. He was an expert in logic, grammar, prosody, rhetoric, and lexicography. While proficient in Sanskrit, Prakrit, Kannada, and Tamil, Sanskrit was his primary focus, evident in his works.
   • Praise from Scholars: Numerous quotes from esteemed scholars like Vadīraja Suri, Shubhandra Acharya, Ajitasena Acharya, Vardhaman Suri, Jinavallabha Acharya, Ajit Brahmins, and inscription references highlight his mastery in poetry, debate, and eloquence. They praise him as a "jewel mountain of poetic works," "brilliant sun among poets," "lord of poets," "great poet-Brahma," "moon that makes virtuous lotuses bloom," "unique medicine for the itching of false debates," "conqueror of elephant-like debaters," and "lion among debaters."
   • Debate Prowess: His debates were not confined to one region; he traveled throughout India. He used to issue challenges by beating a drum publicly. His arguments were often received with awe, and opponents rarely found grounds to contradict him. The text recounts his travels to various cities including Pataliputra, Malwa, Sindhu, Thakkadesha, Kanchi, Vaidisha, and Banaras, where his pronouncements were met with admiration.
   • Syad-vada Mastery: He was a supreme master of Syad-vada (the doctrine of conditioned predication), which he used to resolve complex philosophical issues and dismantle one-sided viewpoints (ekanta-vada). His approach was not forceful but rather a gentle guidance towards truth.
   • Ascetic Practices: Samantbhadra was described as "padadhika" (possessing Charan Riddhi), a supernatural power enabling swift movement without harming living beings, facilitating his extensive travels.
   • Success and Influence: His success stemmed from his inner purity, character, and the power of his words. His speech was always for the welfare of others, devoid of ego or malice. He lived by the principles he preached, influencing others with his profound wisdom and virtuous conduct.

4. Bhavi Tirthkaratva (Future Tirthankara Status):

   • Accumulation of Merit: Samantbhadra's dedication to world welfare and his profound spiritual practices led to the accumulation of immense merit, qualifying him to become a Tirthankara (one who leads the way across the cycle of rebirth) in the future.
   • Literary References: Several texts like "Vikrantakaurava," "Jinenrakalyanābhyudaya," and "Shrutsagar krit Shatprabhuta" mention his future Tirthankara status.
   • Qualities of a Tirthankara: His life exhibited sixteen essential qualities mentioned in Jain scriptures as conducive to accruing Tirthankara-nature merit, including pure perception, humility, adherence to vows, constant knowledge-application, detachment, charity, penance, peace, service, devotion to Arhats, Acharyas, and scriptures, and propagating the faith.
   • Devotion to Arhats: His profound "Arhat-bhakti" (devotion to perfected beings) was central to his spiritual journey. He considered his service to Arhats as the path to his own spiritual advancement and future Tirthankara status.
   • Praise for Stotras: He was known as "Stutikar" (composer of hymns), even "Adya Stutikar" (the first or foremost hymn composer), and his hymns were considered highly meritorious and capable of bestowing spiritual benefits. His hymns like "Jinstutishatam," "Devagama," "Yuktyanushasana," and "Swayambhu Stotra" are highly praised for their doctrinal content and spiritual efficacy.
   • Syad-vada: His revival and elucidation of Syad-vada significantly contributed to Jain philosophy. He embodied Syad-vada in his life and teachings.

5. Muni-Jeevan aur Āpātkāl (Monastic Life and Time of Crisis):

   • Monastic Observances: Samantbhadra meticulously followed the five Mahavratas (great vows), five Samitis (conducts), and three Guptis (restraints). He practiced extreme non-violence, truthfulness, non-stealing, celibacy, and non-possession. He was careful in his movements, speech, and conduct to avoid harming any living beings. He ate only once a day, following strict rules for pure food, and was indifferent to physical comfort or adornment.
   • The Crisis (Āpātkāl): During his monastic life, particularly while residing in "Manuvakahalli," Samantbhadra contracted the severe illness "Bhasmak" (consuming fire). This condition greatly weakened him, causing intense hunger and suffering.
   • Struggle with the Illness: He endured the illness with great fortitude, initially treating it as a natural consequence of his ascetic practices. However, as it worsened, he faced a dilemma: to break monastic vows for adequate sustenance or to embrace "Sallekhana" (voluntary spiritual death).
   • Consultation with Guru: He approached his guru for permission to undertake Sallekhana. His guru, foreseeing Samantbhadra's future role as a pillar of Jainism and a dispenser of worldly welfare, dissuaded him from Sallekhana.
   • Temporary Renunciation of Monasticism: The guru advised him to temporarily leave his monastic attire and seek appropriate sustenance to overcome the illness, with the assurance that he could resume his monastic life afterward.
   • The Incident in Kanchi: Following the guru's advice, Samantbhadra went to Kanchi and encountered King Shivakoti at his temple, "Bhimling." The king, mistaking the ash-smeared Samantbhadra for a Shaivite ascetic, sought his blessings. Samantbhadra performed a miracle by consuming the temple's offering of rice, which restored his health. This event led King Shivakoti and his brother Shivayan to accept Jainism and take initiation from Samantbhadra.
   • Miraculous Healing: The healing is attributed to divine intervention (possibly "Padmavati" devi) and the power of Samantbhadra's hymns and spiritual strength, evidenced by inscriptions and the "King's Tale" (Rajavali-katha).
   • Reaffirmation of Jainism: After recovering, Samantbhadra resumed his Jain monastic life and continued his mission.
   • Historical Context of Shivakoti: The text discusses the historical identity of King Shivakoti, considering him likely associated with Kanchi or the "Navatailanga" region, rather than Banaras, as suggested in some later accounts. It acknowledges the challenges in pinpointing the exact historical period of ancient kings due to incomplete records.
   • Discipleship: Shivakoti and Shivayan are identified as prominent disciples who took initiation from Samantbhadra after witnessing the miracle.

6. Samaya Nirnaya (Determination of Time Period):

   • Scholarly Debates: This section critically examines various scholars' estimations of Samantbhadra's time period, including Lewis Rice (1st-2nd Century AD), R. & S. G. Narasimhachar (around 138 AD), M. S. Ramaswami Iyer (early Rashtrakuta period, potentially 7th-8th Century AD), and D.C. Bhattacharya (around 600 AD).
   • Critique of Existing Theories: Mukhtar analyzes and often refutes these theories, highlighting inconsistencies, lack of solid evidence (especially regarding interpretations of inscriptions and the reliability of Pattavalis), and logical gaps.
   • Siddhasena Divakara: The text explores the claim that Samantbhadra predates Siddhasena Divakara, citing a verse from Samantbhadra's "Ratnakaranda" found in Siddhasena's "Nyayavatara." However, the author argues this verse might be an interpolation in "Nyayavatara." The time period of Siddhasena himself is debated, with estimates ranging from the 1st century AD to the 6th-7th century AD based on his supposed connection to Vikramaditya and Dharmakirti. The author expresses doubt about Siddhasena being a Jain, suggesting he might have been a Buddhist.
   • Umasvati's Time: The text discusses the difficulties in fixing Umasvati's time period, citing conflicting information from Pattavalis and inscriptions, and contrasting it with historical evidence.
   • Kundakunda's Time: It delves into the complexities of dating Kundakunda, analyzing his lineage, connection to Bhadrabahu, and the inconsistencies in various monastic successions (Pattavalis) and scriptural timelines (like Shrutavatara, Tiloypannatti). The author concludes that Kundakunda lived sometime after Viranirvana 683 (approx. 6th Century AD).
   • The Era of Viranirvana, Vikram, and Saka: The author highlights the significant confusion and lack of consensus regarding the dating of these eras, particularly the Viranirvana era and its relation to the Vikram era (whether it's from birth, coronation, or death). This directly impacts the dating of ancient Jain Acharyas.
   • Yashodharacharita & Singhnandi: The text examines the inscription mentioning Samantbhadra before Singhnandi, the founder of the Ganga kingdom. While Lewis Rice used this sequence to place Samantbhadra before Singhnandi (2nd Century AD), Mukhtar argues that the inscription sequence is not strictly chronological, making this argument weak. However, other inscriptions seem to support Singhnandi being later than Samantbhadra.
   • Conclusion on Time: Despite the extensive analysis, the author concludes that Samantbhadra cannot be definitively placed before the 5th Century AD (450 AD) nor after the 1st Century AD. He is broadly placed in the 2nd or 3rd Century AD, but certainty remains elusive due to insufficient evidence.

7. Granth Parichay (Introduction to Works):

   • Aptamimamsa (Devagama): Considered his most important work. It has 114 verses (Karika). Discusses the debate on whether the final verse is original or an addition. Mentions commentaries like Bhatta-kalanka's "Ashtashati," Vidyananda's "Ashtasahasri," and Vasunandi's "Devagama Vrutti." Highlights its profound philosophical depth and complexity.
   • Yuktyanushasana: A significant work of 64 verses, presented as a Stotra, expounding Jain doctrine through powerful logic and intended for seeker of truth. Vidyananda's commentary is noted.
   • Swayambhu Stotra: Also known as "Brihat Swayambhu Stotra" and "Samantbhadra Stotra." It praises the 24 Tirthankaras with detailed verses and contains historical and philosophical insights. It has 143 verses. A commentary by Prabhachandra Acharya is available.
   • Jinstutishatam (Stutividya): A highly devotional and artistically crafted work with 116 verses, rich in poetic skill, literary devices, and spiritual essence. It's known for its difficulty and has a commentary by Narsingh Bhatt.
   • Ratnakaranda Upasakadhyayana: A foundational text on lay Jain conduct (Shravakachara), highly praised for its clarity and comprehensiveness. It has a commentary by Prabhacharya.
   • Jivasiddhi: Mentioned in Jinavallabha Acharya's "Harivansha Purana" as a work vital for spiritual liberation, but unfortunately lost.
   • Tattvanushasana: Mentioned in various lists and reports, but its existence and content remain unconfirmed. Some verses attributed to Samantbhadra in other works might belong to this lost text.
   • Prakrita Vyakarana: A grammar text with 1200 verses mentioned in lists, but its existence and location are unconfirmed.
   • Pramanapadhartha: A thousand-verse Sanskrit text on logic, reportedly incomplete, existing in a manuscript at Mudbidri. Its authenticity and content require further investigation.
   • Karmaprakrita-Tika: A commentary in Sanskrit on the first five sections of the Karmaprakrita (Shatkhandagama) by Pushpadanta and Bhutabali. Described as being 48,000 verses (or 68,000 according to another source), it is considered lost.
   • Gandhahasti Mahabhāshya: An extensive commentary (84,000 or 96,000 verses) on Tattvartha Sutra or a Siddhanta text. Its existence is indicated in several later texts, but the original manuscript is lost. Its potential connection to Aptamimamsa and Tattvartha Sutra is debated.

8. Shuddhi Patra (Errata):

   • A list of corrections for errors identified in the text, relating to specific words, names, and verse numbers.

9. Anukramanika (Index):

   • An alphabetical index of names and terms mentioned in the book, aiding in navigation and reference.

Overall Significance: "Swami Samantbhadra" is presented as a scholarly and pioneering work that aims to bring the life and contributions of a pivotal Jain Acharya to the forefront. It highlights Samantbhadra's multifaceted genius – as a poet, debater, philosopher, and spiritual leader – and underscores his profound impact on Jainism, particularly through his championing of Syad-vada and his devotional hymns. The book also serves as a testament to the author's dedication to historical accuracy and his efforts to reconstruct the past from fragmented evidence, while also acknowledging the limitations and ongoing challenges in fully understanding figures from antiquity.