Vadikavi Bappabhatta Suri

This is a comprehensive summary of the provided Gujarati text, which is an excerpt from the book "Vadikavi Bappabhatta Suri" by M.A. Dhaky.

The text focuses on the life, works, and historical context of Bappabhatta Suri, a significant Jain poet-logician who lived in the 8th century CE.

Here's a breakdown of the key points:

1. Introduction and Historical Context:

• Bappabhatta Suri was a great Jain orator and logician who lived in North Gujarat during the decline of the Maitraka kingdom in the 8th century CE.
• While his early monastic education was in Modhera (North Gujarat), his primary sphere of activity extended beyond Gujarat to Dasharna (Gopagiri/Gwalior), Kanyakubja (Kannauj), Shurasena (Mathura), and Gaud-desha (Lakhnauti/Lucknow).
• Despite his prominence, he is known only to a few Jain scholars and historians.
• His biography is compiled in Jain biographical literature (Prabandha literature) from Western India, primarily from the 12th to the 15th centuries. The oldest available work is the Prakrit "Bappabhatta Suri Charita" from around the 1235 CE.

2. Sources of Information and their Reliability:

• The text lists several key works that contain information about Bappabhatta Suri, including:
  • Prakrit "Bappabhatta Suri Charita" (c. 1235 CE)
  • "Prabhavakacharita" by Prabhandhachandra Acharya (c. 1287 CE)
  • "Prabandhachintamani" by Merutunga Acharya (c. 1305 CE)
  • "Kalpadipika" by Jineprabha Suri (c. 1333 CE)
  • "Prabandhakosha" by Rajashekhar Suri (c. 1349 CE)
  • "Puran-Prabandha-Sangraha" (c. 1472 CE)
• The author notes that while older sources are more useful, later ones often condense or alter information, sometimes introducing corruptions.
• Many accounts in the "Prabandhas" are considered credible, but some are muddled, fabricated, unreliable, or exaggerated, driven by sectarian bias and devotion.
• The author suggests that the "Prabandha" writers relied on oral traditions and possibly earlier (now lost) Sanskrit-Prakrit shorter works, embellishing them with verses attributed to Bappabhatta and altering facts according to their convenience and sectarian needs.

3. Scholarly Reception and Historical Challenges:

• Scholars researching King Yashovarman of Gopagiri (early 8th century CE) have utilized the Jain "Prabandha" literature but have often been deterred by the inconsistencies and improbable accounts, leading to a lack of deep engagement with Bappabhatta's life, partly due to his Jain identity.
• Modern researchers have primarily focused on Yashovarman and his court poet Vakpatiraja, often neglecting or unfairly treating Bappabhatta.

4. Bappabhatta's Early Life and Name:

• According to the "Prabandhas," Bappabhatta hailed from Duvanaudhi (near Dhanera) in Panchala (Bhal-Panchal).
• He left home in his childhood and was later initiated by Acharya Siddhasena Suri, a scholar of the Modha Gaccha, at the Neimath Chaitya in Patla village.
• His monastic name was "Bhadrakirti."
• The name "Bappabhatta" is said to be derived from his parents, "Bappa" and "Bhatti," a story the author questions, suggesting it might be a later invention. "Bappa" is a term of respect. The name "Bhatti" might be influenced by the Maitraka poet Bhatti.
• Other prominent authors like Dhanapala and Muniratna Suri refer to him as "Bhadrakirti."

5. His Guru and Intellectual Lineage:

• His guru, Siddhasena Suri, is likely Gandahasti Siddhasena, who wrote a major Sanskrit commentary on Umaswati's "Tattvarthadhigama Sutra" around 730-760 CE. This aligns with the estimated period of Bappabhatta.
• Gandahasti Siddhasena was a proficient Sanskrit scholar and expert in Jain Agamas and philosophy. Bappabhatta likely received his education from such a capable guru.
• The text notes the logical and philosophical depth of commentaries by earlier scholars like Simhasuri, suggesting Bappabhatta's argumentative skills might stem from this lineage.

6. Key Life Events (as per Prabandhas and Modern Research):

• Childhood friendship: Bappabhatta, as a young monk, grew up with Aam (son of Queen Suyasha, abandoned by King Yashovarman of Gopagiri) in Modhera.
• Political events: Yashovarman's defeat by Lalitaditya Muktapida of Kashmir (740-741 CE), loss of Kannauj, Yashovarman's death, and Aam's subsequent coronation in Gopagiri.
• Entry into Aam's court: Aam invited his childhood friend Bappabhatta to his court as a poet.
• Acharya title: On Aamraja's request, Siddhasena Suri conferred the title of Suri (Acharya) on Bappabhatta in Modhera (755 CE). Bappabhatta then moved to Gopagiri.
• Guru's Passing and Gaccha Leadership: After his guru's demise, Bappabhatta handed over the leadership of the Modhera-Patla Gaccha to his fellow disciples Nammasuri and Govindasuri and returned to Gopagiri.
• Court Activities: Engaged in Sanskrit and Prakrit poetry discussions. King Aam was apprehensive (or impressed) by Bappabhatta's erotic poetry.
• Test of Chastity: Aam sent a courtesan to test Bappabhatta's chastity.
• Move to Gaud: Displeased with Aam's attraction to the courtesan, Bappabhatta moved to Lakshmanavati, the capital of Gaud, and joined the court of King Dharma.
• Vakpatiraja's Departure: Yashovarman, after conquering Gaud, brought the poet Vakpatiraja to his court. Seeing Aam's indulgences or due to old age, Vakpatiraja might have moved to Mathura.
• Recall and Military Campaigns: King Aam invited Bappabhatta back. Bappabhatta accepted, defeated the Buddhist scholar Vardhankunjar in debate, and Aam campaigned against King Samadrase of Rajagriha (Rajasthan), conquering him. Kannauj might have been recovered before this.
• Aam's Inclination towards Jainism: Under Bappabhatta's influence, Aam leaned towards Jain philosophy but was reluctant to abandon his ancestral Vedic faith.
• Construction and Restoration: Aam built grand Jain temples for Mahavira in Gopagiri and Kannauj, and Bappabhatta, or Aam at his inspiration, restored the ancient stupa of Jin Parshvanath in Mathura.
• Conversion of Vakpatiraja: Bappabhatta converted the poet Vakpatiraja to Jainism in his final days.
• Literary Works: Bappabhatta composed Sanskrit stotras (hymns) dedicated to Sarasvati, Chaturvimsati Jin, Gopagiri Mahavir, Mathura Stupa Jin, and Shantinatha of Gokul, as well as the Prakrit collection of verses named "Taragana."
• Pilgrimage and Debate: Bappabhatta and Aam journeyed to the sacred sites of Saurashtra, including Ujjayantagiri (Girnar), where Bappabhatta defeated the Digambaras in debate, securing the pilgrimage site for the Shvetambaras.
• Aam's Death and Succession Issues: Aam's death and Bappabhatta's disagreement with his successor Dunduka. Dunduka's son Bhoja, escaping an attack by Dunduka (instigated by a courtesan), killed Dunduka.
• Bappabhatta's Passing: Bappabhatta passed away in Kannauj in 839 CE after a period of extensive travel.

7. Historical Discrepancies and Debates:

• The text highlights several inconsistencies:
  • Aam's childhood in distant Gopagiri is questioned. His relation to the Gurjara Pratihara dynasty is considered.
  • The epithet "Nahavaloka" given to King Aam is attributed to the Pratihara King Nagabhatta II. If "Aamraja" is Nagabhatta II, his son could be Ramabhadra (Dunduka), and grandson Mihir Bhoj, matching the accounts of Aam's lineage.
  • The claim of Yashovarman defeating King Dharma of Gaud is deemed erroneous, as Magadha-Gaud was under Jivitgupta II during Yashovarman's reign. The 8th century saw conflicts between Vatsaraja Pratihara, Dharmapala of Gaud, and the Rashtrakuta emperors Dhruva and Govinda II.
  • Aam's situation after 770-775 CE and his role in the Kannauj conflict are unrecorded. His death date (833-834 CE) coincides with Nagabhatta II's death.
  • It's suggested that the "Prabandha" writers might have conflated Bappabhatta's association with Aam of Gopagiri, his move to Lakshmanavati, and Nagabhatta II's presence in Kannauj, leading to confusion. The claim of Vakpatiraja's conversion is seen as a fanciful invention.
• The author believes that despite the confusion, Bappabhatta likely had a position in the court of Aam, son of Yashovarman. Aam is considered a historical figure from the Maurya dynasty of Gopagiri.

8. Chronological Analysis:

• There's a lack of consensus on exact dates in the "Prabandha" literature regarding Bappabhatta's birth, initiation, and death. However, his presence in the 8th-9th centuries is considered reliable.
• The text attempts to reconcile various dates from different sources, noting that Bappabhatta likely became an Acharya around 765 CE.
• A specific mention of Bappabhatta consecrating an image of Mahavir in Mathura in 769-70 CE is considered credible.
• His victory over the Digambaras at Girnar is estimated to be after 834 CE.
• The author accepts the death date of 833 CE (or 834-839 CE), suggesting a lifespan of 95 years, which is not impossible given the longevity of contemporary scholars.
• If the death date is 833-839 CE, then Aam mentioned during the Girnar pilgrimage would likely be Nagabhatta II, not Aam of Gopagiri.

9. Bappabhatta's Literary Prowess:

• Bappabhatta was a skilled poet, evidenced by praise from other Jain writers and his surviving works.
• Praise from Contemporaries: Vinayachandra (c. 1225-1235 CE), Muniratna Suri (c. 1169 CE), Nemichandra Suri (c. 1160 CE), and Yashobhadra Suri's disciple Siddhasena Suri (c. 1067 CE) all mention and praise his poetic abilities and his association with King Aam.
• Surviving Works:
  • Taragana: A Prakrit collection of verses, with a Sanskrit commentary, estimated to be from the 10th-11th century. It originally had 172 verses. The compiler might have been Shankuka, a courtier of King Nagabhatta II (early 9th century). The name "Taragana" might have been given by the compiler.
  • Shatarthi (Muktakas): Mentioned by "Prabandha" writers, but no specific work is available today.
  • Sanskrit Works: "Chaturvishika," "Veerakhati," "Sharadastotra," "Sarasvatiji," "Sarasvatikalpa," and "Shanti-stotra." Some are available, while "Varastuti" and "Sarasvati-stav" are lost.
  • Chaturvishika: A hymn of 96 verses dedicated to 24 Jinas, noted for its ornate language and metaphors, requiring commentaries for full appreciation. It shows poetic skill but sometimes lacks fluency.
  • Sharadastotra and Sarasvatikalpa: These show greater beauty. The Sharadastotra has a Tantric undertone.
  • Sarasvatikalpa: A collection of beautiful verses, also showing a Tantric influence, but primarily focused on achieving poetic mastery rather than worldly desires.
  • Shanti-stotra and "Nayti Jnadrksha": The text discusses the confusion in "Prabandha" literature regarding these hymns, suggesting the "Shanti-vesha" stotra was dedicated to Shanti Jin and Shanti Devi. The "Nayti Jnadrksha" stotra was likely composed for Gopagiri-Vir.
  • Mathura Stupa Hymns: Fragments of hymns composed by Bappabhatta at the Mathura Stupa are quoted, exhibiting his characteristic style.
  • Unrecorded Work: The author identifies a four-verse hymn dedicated to Arishtanemi, the Jinas, Jinvani (Goddess of speech), and Ambika, which reflects Bappabhatta's style and is likely from the early medieval period.

10. Bappabhatta's Style and Reputation:

• His poetic style is characterized by sweetness, gentleness, mellifluousness, and a predominance of the Shanta (peaceful) rasa.
• His reputation as a great poet was well-established, as acknowledged by scholars like Shankuka, Dhanapala, Vijayasimha Suri, Nemichandra Suri, Jinsimha Suri, and Vinayachandra Suri.

11. Patronage and Patronage-Related Works:

• King Aam commissioned the construction of two temples for Mahavira: one 100 cubits high in Kannauj and another measuring 23 cubits in Gopagiri.
• The Kannauj temple is lost due to the city's destruction. The Gopagiri temple's original structure is also lost, though a Jain temple exists, it is modest and from a later period. However, several inscriptions and statues from the late 8th and 9th centuries have been found there.
• Literary references from the 12th century mention Aamraja's temple at Gopagiri.
• The text also discusses the statue of Arishtanemi Jin found in Mathura, possibly installed by Bappabhatta or his contemporaries.

12. Scholarly Debate on Bappabhatta's Affiliation:

• The text addresses the issue of certain elements associated with Bappabhatta that might suggest a Digambara connection:
  • His names, like "Bhadrakirti," are found among Digambara and Yapaniya monks but are rare among Shvetambaras after the 4th-5th centuries.
  • While literary evidence connects the Shvetambaras to Gopagiri, most ancient and medieval Jain statues found there are nude, suggesting a Digambara influence.
  • The author hypothesizes that the Shvetambaras might have continued the tradition of depicting Jinas nude (common in North India before the late 5th century) in Gopagiri, or perhaps the practice of clothing Jinas (which began in Lata and reached Gurjara by the 7th century) was not yet adopted in central and northern regions by Shvetambaras.
• However, strong evidence from the 9th-11th centuries points to Bappabhatta being accepted as a Shvetambara monk by scholars like Shankuka and Dhanapala.
• The Yashobhadra Gaccha (Shvetambara) in the 11th century claimed lineage from Bappabhatta, and a 1173 CE inscription links him to the Chaityavasi Shvetambara Modha Gaccha.
• No claims of Bappabhatta being Yapaniya or Digambara have emerged from the literature of those traditions.

13. Conclusion:

• The text concludes that Bappabhatta Suri was a highly accomplished Jain poet and logician, a central figure in the religious and cultural landscape of his time. While the "Prabandha" literature contains exaggerations and inconsistencies, it provides valuable insights into his life and impact. The author highlights the need for further research to fully resolve historical ambiguities.

The article also includes tables of chronological data and references to manuscripts and scholarly works. The provided images are likely of Jain sculptures related to the discussion.