Vadindra Mallavadi Kshama Shraman No Samaya

Here's a comprehensive summary of the provided Jain text, "Vadindra Mallavadi Kshama shraman no Samaya" by Jitendra B Shah, focusing on determining the period of Acharya Mallavadi:

The text discusses the prominent Jain philosophical figures of North India, highlighting Siddhasena Divakara, Mallavadi Kshama Shraman, and Jinvadra Gani Kshama Shraman. While Siddhasena Divakara is known for his poetic philosophical works and the start of a philosophical era in the Nirgrantha tradition, Jinvadra Gani Kshama Shraman (circa 550-594 CE) is recognized for his contributions to the Agamic tradition. Mallavadi, however, stands out as a foremost philosopher whose work, Dvadashara-nayachakra, established the doctrine of Anekantavada by discussing all contemporary Indian philosophies.

The Central Problem: Determining Mallavadi's Time Period

A significant portion of the text is dedicated to the scholarly debate surrounding Mallavadi's exact time period. Scholars hold diverse opinions, ranging from the first half of the 5th century CE to the end of the 10th century CE. This wide discrepancy necessitates a detailed examination of the available evidence.

Mallavadi's Known Works and Reputation

Although no original works by Mallavadi are available today, mentions in the writings of later Acharyas confirm his stature as a great dialectician. He is credited with composing Dvadashara-nayachakra, Sammati-prakarana-tika, and Padma-charitra. Acharya Hemachandra praises Mallavadi as a supreme logician. The commentator on Nayachakra, Singhuri, extols Mallavadi as the "sun in the sky of Jinavachana" for defeating all opponents of Syadvada with his Nayachakra. Numerous other Jain Acharyas from the early and medieval periods have respectfully mentioned Mallavadi and his influential Nayachakra. Acharya Haribhadra quotes Mallavadi as a leading dialectician.

The Issue of Multiple Mallavadi's

The text points out a significant complication: the existence of at least four individuals named Mallavadi within the Nirgrantha tradition. This has led to the confusion and conflation of the life events of the Nayachakra-author Mallavadi with those of other Mallavadi's. This necessitates careful differentiation when analyzing biographical details.

Analysis of Evidence for Dating Mallavadi

The author meticulously examines various sources and scholarly opinions to establish Mallavadi's timeline:

• Contemporary Mentions:

  • Haribhadra Suri (circa 775-845 CE) mentions Mallavadi twice, suggesting Mallavadi predates him.
  • Singhuri, the commentator on Nayachakra, lived in the latter half of the 7th century CE (circa 675-700 CE), clearly indicating Mallavadi lived before him. This firmly places Mallavadi before 675 CE.

• Works Cited and Not Cited:

  • Dvadashara-nayachakra cites Umaswati's Tattvartha-adhigama-sutra (circa 350 CE), placing Mallavadi after Umaswati.
  • The style of Dvadashara-nayachakra is considered more refined and developed than that of Siddhasena Divakara, suggesting Mallavadi was later than Siddhasena. Nayachakra also quotes Siddhasena's Karakas, and Haribhadra's quotes indicate Mallavadi commented on Siddhasena's Sammati-prakarana.
  • Mallavadi's work refutes the views of Dignaga, a Buddhist philosopher whose period is estimated by Western and Japanese scholars to be around 480-540 CE. This suggests Mallavadi's Nayachakra was composed no earlier than the latter half of the 6th century CE.
  • Nayachakra quotes a gatha from Avashyaka-Niryukti, which is believed to have been composed around 425 CE. This implies Nayachakra was written after this date.
  • The text mentions a gatha from Brihatkalpa-Niryukti or Brihatkalpa-Bhashya within Nayachakra. If attributed to Sanghadassagani, the author of the Bhashya (circa mid-6th century CE), then Mallavadi's work could be after 550 CE.
  • Crucially, Mallavadi does not cite any works of Jinvadra Gani Kshama Shraman (circa 550-594 CE), nor does Jinvadra Gani mention Mallavadi. This strongly suggests they were contemporaries who may not have seen each other's works.

• Biographical Narratives and Legends:

  • Various biographical accounts exist in Prabandha literature, such as Kahaavali by Bhadrashvara Suri and Prabhavaka-charita by Prabhavachandra Suri. These narratives often include miraculous events and are sometimes mixed with the lives of other Mallavadi's.
  • A common narrative connects Mallavadi to King Allaraja and the city of Bhallabhi. However, attempts to link Mallavadi to King Allaraja, often placed in the 10th century CE, create chronological inconsistencies.
  • The text critically examines a reference in the Vijayasingha Suri Prabandha of Prabhavaka-charita, which states Mallavadi defeated Buddhists in the year 884 of the Veer Nirvana era (circa 414 CE). While some scholars like Munishri Jambuvijayji and Pt. Dalasukh Malvania accept this date, others, like Pt. Jugalkishor Mukhtar, dispute it, suggesting errors in the text or the interpretation of the epoch. Munishri Jambuvijayji also points to textual variations in Agamas within Nayachakra compared to the version compiled by Devardhigani Kshama Shraman (circa 590 CE), arguing this difference supports an earlier date for Mallavadi.

• Scholarly Debates and Interpretations:

  • Pt. Nathuram Premi places Mallavadi before the 8th century CE based on Haribhadra's references.
  • Pt. Dalasukh Malvania initially aligns Mallavadi with Dignaga (402-482 VS / 345-425 CE), suggesting Mallavadi was older. However, later analysis based on Nayachakra's citations and the lack of references to later philosophers like Kumarila and Dharmakirti, and the reference to Dignaga, leads him to support the 5th century CE timeframe.
  • Pt. Sukhlalji notes the absence of discussion on Kevalajnana and Kevaladarsana in the critical edition of Nayachakra, suggesting Mallavadi might have discussed these in his lost commentary on Sammati-prakarana.
  • Pt. Jugalkishor Mukhtar challenges the dating based on the 414 CE reference and suggests Mallavadi lived later, possibly in the 8th-9th centuries CE, based on his interpretation of Itsing's account of Bhartrihari. However, the text refutes this, highlighting inconsistencies and potential misinterpretations of epochs.
  • Munishri Jambuvijayji, a key editor of Nayachakra, strongly advocates for the 414 CE date, emphasizing the textual variations in Agamas and the lack of citations from later scholars. He also carefully analyzes the relationship between Dignaga and Bhartrihari to support his dating.

Consensus and Conclusion

After considering all the evidence and scholarly arguments, the author, drawing heavily on the research of Munishri Jambuvijayji and Pt. Dalasukh Malvania, concludes:

• Upper Limit: Mallavadi lived before 675 CE (based on Singhuri's dating).
• Lower Limit: Mallavadi lived after 550 CE (based on citations from Sanghadassagani's Brihatkalpa-Bhashya).
• Most Likely Period: The most convincing period for Mallavadi, the author of Dvadashara-nayachakra, is the latter half of the 6th century CE. This aligns him as a contemporary of Jinvadra Gani Kshama Shraman.

The text also briefly touches upon other Mallavadi figures: a second Mallavadi possibly associated with a commentary on Dharmottara's Nyayabindu in the late 10th century CE, a third Mallavadi from the Nagendragachha in the 13th century CE, and a fourth Mallavadi from the Digambara tradition in the 8th-9th centuries CE, whose relevance to the Shvetambara tradition is minimal.

In essence, the book "Vadindra Mallavadi Kshama shraman no Samaya" is a scholarly endeavor to meticulously establish the historical period of the influential Jain philosopher Mallavadi, navigating through textual evidence, scholarly debates, and the complexities of historical dating, ultimately pinpointing his activity to the late 6th century CE.