Swetambara Jain Sahitya Ki Kuch Anupalabdh Rachnaye

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Book Title: Shvetambara Jain Sahitya Ki Kuch Anupalabdh Rachnaye (Some Unavailable Works of Shvetambara Jain Literature) Author: Madhusudan Dhaky

Overview: This article, authored by Madhusudan Dhaky, explores several lost or unavailable works within the Shvetambara Jain literary tradition. While acknowledging that a vast amount of Shvetambara literature is available, the author highlights that many works have been lost to time. The text discusses instances where only the author's name or the title of a work is known, or where only quotations from these lost texts are found within other surviving works. The focus of this specific article is on philosophical, religious, or ethical literature from before the medieval period.

Key Findings and Discussions:

• General Observation of Lost Works: Dhaky begins by referencing an earlier work by Pt. Nathuram Premi, which discussed lost works of Digambara Jain authors. He draws a parallel, stating that the Shvetambara tradition also suffers from the loss of many valuable texts, despite having a rich and diverse corpus of available literature.

• Siddhasena Divakara (4th-5th Century CE): While some works of this prominent philosopher are available, there's a debate among scholars whether all attributed works are indeed his. Dhaky specifically focuses on authors after Siddhasena Divakara for this discussion.

• Mallavadi Kshamashraman (Mid-6th Century CE):

  • His Sanskrit commentary on Siddhasena Divakara's Sanmati Prakarana is unavailable.
  • Haribhadra Suri (after 760 CE) quotes two passages from this commentary, and their style closely matches Mallavadi's Dvadasharnayachakra.
  • Abhayadeva Suri's extensive commentary (25,000 verses) on Sanmati Prakarana (before 1024 CE) likely used Mallavadi's commentary as a source. It is possible that parts or quotations from Mallavadi's original commentary can be found within Abhayadeva's work.
  • Mallavadi also had a Prākrit work that is now lost. Acharya Malayagiri (12th century CE) quotes a passage from it. This lost work might have been similar in nature to Sanmati.
  • Dhaky also discusses the dating of Mallavadi, refuting earlier or later estimates and placing him before Singhasuri Kshamashraman (late 7th century CE), likely in the mid-6th century.

• Vachak Ajitayashas:

  • Haribhadra Suri's Anekaantajayapataka mentions "Ajitayashas" in the context of the statement "Sat which is endowed with production, decay, and permanence."
  • The editor of Anekaantajayapataka, Pt. Hiralal Kapadia, did not provide details about Ajitayashas.
  • However, the Mallavadi Charit within Prabhachandracharya's Prabhavak Charit (1278 CE) identifies Ajitayashas as the elder brother of Mallavadi Suri and mentions his attainment of the 'Suripada' (pontifical title) in monastic life. It also indicates his authorship of a work on logic (Pramanagrantha).
  • The source of Prabhachandracharya's information is traced back to earlier works. A palm-leaf manuscript from 1235 CE, containing biographies of Shvetambara saints, includes the life of Mallavadi Suri. Even earlier, the Akhyana-kosh-vritti by Amradatta Suri (around 1143 CE) mentions Ajitayashas in a similar context.
  • A work called Kahaavali by Bhadresvara Suri (written a few years before Ajitayashas's literary activity) also mentions "Vadi Ajitayashas" authoring works. The Kahaavali's account of Mallavadi seems to be the basis for Prabhachandra's biography.
  • The term "Paravadi-varana-mrigendra" (lion to hunt down other sectarians) used for Ajitayashas indicates his profound knowledge of logic and philosophy. Dhaky suggests further research might uncover more quotations from Ajitayashas.

• Harila Vachaka and His Work:

  • Vachaka Shant Suri of the Tharapada Gachha quotes two verses from Harila Vachaka's work on renunciation in his commentary on the Uttaradhyayana Sutra (before 1040 CE). These verses express the transient nature of worldly pleasures, wealth, health, and life itself.
  • Bhogilal Sandesara suggests another passage found in Shant Suri's commentary might also be from Harila's work, given its stylistic similarity.
  • The Tharapada Gachha originated from Harigupta (Harila Vachaka). It is natural for Shant Suri, belonging to this tradition, to be familiar with and possess works of the founding monk.
  • A similar verse expressing detachment was found in the Sukhbodha-tika by Devendra Gani (later Nemichandra Suri) on the Uttaradhyayana Sutra (1073 CE), although without attribution. This verse also appears in Jayasimha Suri's Dharmopadesha-malavivaran (859 CE) and the Nishitha-churni.
  • The Nishitha-churni's dating is placed in the first half of the 7th century CE. The verse itself is definitely from a Jain composition before the 7th century and stylistically resembles Harila Vachaka's known verses.
  • A theory by Muni Kalyanvijay suggests Harila Vachaka might be the same as "Haribhadra" mentioned in the Yugapradhana Pattavali with a date of 534 CE. However, Tripuṭi Maharaj suggests that "Haribhadra" might have been erroneously substituted for "Harigupta" (the guru of the author of Kuvalayamala, 779 CE), who was also honored by Toramana. "Harigupta" could naturally become "Harila" in Prakrit. If Harigupta died in 534 CE, he could have been contemporary with Toramana. Based on this, Harila Vachaka's lost work could be from the early 6th century CE and possibly similar to Bhartrihari's Vairagya-shataka, reflecting pure renunciation with some melancholy.

• Vachaka Siddhasena:

  • Vachaka Shant Suri also quotes two verses attributed to "Vachaka Siddhasena" in his Sukhbodha-vritti. These verses discuss the necessity of the body for liberation and sustenance, and how robes and alms are aids for the ascetic, not possessions.
  • The work from which these verses are taken is either lost or has not yet been found.
  • This Siddhasena appears to be distinct from the famous debater Siddhasena Divakara, as evidenced by the difference in style and subject matter. If he is not Siddhasena Kshamashraman (author of Jitakalpa-churni and Nishitha-mul-churni), he could be another unknown scholar from the Agamas.
  • His writing style suggests a period after the 6th-7th centuries, and the title "Vachaka" is not commonly found after the 6th century.

Conclusion: The article concludes by stating that it has discussed the lost works of only four ancient authors. The author expresses an intention to explore other such lost or destroyed works in the future. Dhaky notes the possibility of previously lost works being rediscovered and mentions that the title "Vachaka" was revived in the medieval period.

Overall Significance: This article is a valuable contribution to Jainology by systematically identifying and discussing previously unknown or lost works of Shvetambara Jain literature. It highlights the challenges faced by scholars in reconstructing the full history of Jain intellectual traditions due to the loss of textual materials and encourages further research into these obscured literary contributions.