Trends of Research on Philosophical Sanskrit Works of the Jainas *

Himal Trikha
The “growing interest in Jainism and … the increasing number of publications on the
Jain tradition” (Flügel 2005: 8) has had little efect on stimulating philological studies on
Jaina philosophy. Despite outstanding research activities in various areas of Jaina
studies, few philologists focus on Jaina philosophical literature, works or concepts per
se.1 Current “trends in Jain studies” (Balbir 2014) include textual studies pertaining to
the religious and narrative literature, the study of middle Indian languages, studies of
Jaina art or sociological and anthropological studies.2 Except for a few extensive and
systematical studies,3 recent philological research on Jaina philosophy mostly focuses
on selected issues,4 on the examination of selected arguments in a wider context 5 or on
the collection of results from earlier research periods.6
In the following I present an overview of major trends of research on a segment of
Jaina philosophical literature, i.e., the Sanskrit writings of authors from the 5th to the
15th centuries, who used a characteristic terminology pertaining to principles of the
scholarly debate (vāda) and to the means of valid cognition (pramāṇa).
1. Defnition of the Research Area
1.1. Usages of the Term “Jaina philosophy”
Researchers address a wide range of topics when using the term “Jaina philosophy”.
Certain Jaina tenets are considered as being of “philosophical interest throughout”

*
I thank the editor Luitgard Soni for inviting me to contribute to this Hampana Na garajaiah
felicitation volume. I have not yet met the honoree in person but I am grateful for the eforts he
took only recently to write to me about the contents of a manuscript preserved at Mysore Uni-
versity Library. Luitgard and Jayandra Soni suggested corrections and improvements for the
fnal version of this article and I very much appreciate the most kind manner in which they
improved the article. All shortcomings are my own, especially the fact that most of the studies
mentioned below were published in European languages. I regret and have to apologize for my
ignorance of the progress that has been achieved by studies in Indian vernacular languages.
1
“Only a tiny fraction of Jaina philosophical literature has been translated into Western
languages” (Chapple 2000: 410). “[I]ndependent studies of specifc themes are relatively few
compared to what has been done in Hinduism and Buddhism” (Malvania/Soni 2007: 4f.).
“Altogether, the philosophical literature of the Jainas, considering the importance of its role in
the pan-Indian scholastic world, has been disproportionally neglected” (Emmrich 2005: 574).
2
Beside Flügel 2005 and Balbir 2014 see, e.g., also the overviews in Folkert 1993: 24–33 and
Emmrich 2005.
3
Examples are Balcerowicz 2001a, Clavel 2008 or Qvarnström 2002.
4
See recent articles by, e.g., Bajželj (2013), Balcerowicz (forthcoming b), Bronkhorst (2013),
Clavel (2013), Cort (2000), Flügel (2012), Fujinaga (2007), Gorisse (2015), Granof (1999), Qvarn-
ström (2012), Sato (2003), Soni (2013) or Van den Bossche (2010).
5
E.g., Dundas 2002: 227–244 or Ganeri 2001: 135–150.
6
E.g., Malvania/Soni 2007, Potter/Balcerowicz 2013 and Balcerowicz/Potter 2014.
424 Himal Trikha

(Potter 2007: xiii) and are contextualized within branches of Western philosophy. 7
Other tenets of the Jaina doctrine are frequently discerned as having philosophical
implications8 and Jainism as a whole is often referred to as having philosophically rele-
vant aspects.9 Potter (ibid.) focuses on texts which “are theoretical rather than purely
practical in their intended function” and “polemical or at least expository”. These
criteria pertain in particular to a body of literature which formed roughly from 500 to
1500 CE, a time in which “Indian philosophy experienced its Golden Age” (Taber 2005:
xi). The “medieval Jain philosophers” (Granof 1999: 580) entered “what can be seen as a
single, vigorous, and more or less continuous debate” (Taber, ibid.) by frst “systemati-
zing Jaina canonical teaching into an integrated darśana” (Jaini 1979: 81) and then
defending it fercely in the centuries to come. In order to partake in this debate, the
Jainas had to give up their earlier “exclusive cultivation of Prākrit” (Dundas 1996: 146)
and use “Sanskrit as a pan-intellectual medium” (ibid.).
While Jainism “began to transform itself gradually into a branch of learning” (ibid.),
some authors expressed tenets of the Jaina belief system (śāstra, darśana)10 in the frame-
work of what is sometimes called “Sanskrit epistemology” (Patil 2009: 31) or “Pramāṇa
Theory”.11 This further system of beliefs, rooted in early Indian theories on the “learned
exchange of ideas and opinions” (Preisendanz 2009: 262), comprised sets of terms and
concepts for the “principles and elements of the scholarly debate” (ibid.), frequently
addressed as vāda, and for the means of valid cognition (pramāṇa), notably perception
(pratyakṣa) and inference (anumāna). The best known manifestation of a set of these
dialectical, epistemological and logical principles12 is the Nyāyaśāstra, but also scholars
obliged to other traditions of learning — among them Jainas and Buddhists 13 — adopted
and modifed these principles in order to discuss and justify their respective ontologies
and soteriological goals.
7
Cf., e.g., the following (parts of) titles: “Jaina Ontology” (Dixit 1971), “The Central Philo-
sophy of Jainism” (Matilal 1981), Jaina Epistemology” (Soni 1999), “Logical-Epistemological Trea-
tises” (Balcerowicz 2001a), “Jaina Logic and the Philosophical Basis of Pluralism” (Ganeri 2002).
8
The prescription of non-violence (ahiṃsā) is frequently considered as being a cornerstone of
the Jainas’ moral philosophy (e.g., Granof 1992: 35–39). Flügel (2012) dedicates an article to the
question how the notion of karmic matter afected the concept of causality in Jaina philosophy.
9
Jaini (1979: 89) speaks of a “philosophical system” for salvation, Dundas (2002: 86) recog -
nizes “epistemological, metaphysical, cosmological, ethical and practical elements of the Jaina
path” and Wiley (2004: 43) refers to “Jain philosophy and spirituality”.
10
See Folkert 1993: 113–145 for the deviating concepts of “faith” and “system” addressed by
the word darśana.
11
Dunne 2004: 16: “… a particular mode of discourse in which subject matter, technical
vocabulary, rhetorical style and approach to reasoning are all shared by numerous philosophers
from several traditions”.
12
Preisendanz (2009: 263) depicts the coherence of the elements as follows: “[T]he considera-
tion of the demonstration or statement of proof, central to any debate, can safely be assumed to
have led to in-depth refection on the foundations and means of valid cognition and thus to the
development of theories of perception and logical theories”. See Bronkhorst 2007 for historical
examples of philosophical debates in Jaina contexts.
13
In Buddhism, “Dignāga (480–540?) is to be credited with a shift in emphasis from dialectics
to epistemology and logic, something like a ‘logico-epistemological turn’ ” (Eltschinger 2010:
400).
 Research on Philosophical Sanskrit Works of the Jainas 425

Jaina Sanskrit works, in which the rational justifcation of ancient theories on the
nature of reality and emancipation is attempted within the framework of the afore-
mentioned principles pertaining to vāda and pramāṇa, are therefore appropriate
sources to evaluate contents of “Jaina philosophy”. Considerable sections of these
works are “fully commensurable” (Halbfass 1988: 286) with problems addressed in areas
of western philosophy and provide ample material for the history of central notions of
Indian dialectics, epistemology and logic.
Below I focus on studies that examine this current of systematic reasoning in Jaina
thought. This focus by no means implies that philosophically relevant theories ought to
be found only in the Jaina Sanskrit tradition, or that only the contributions to theories
on vāda or pramāṇa were worth considering in this respect. It would, in fact, be utterly
misleading to assess Jaina philosophy only on the basis of the writings of a Sanskrit elite
without taking into consideration the literatures in other languages 14 or testimonies
which are not normed by the dominant theories on vāda or pramāṇa.15
1.2. Philosophical Sanskrit Works of the Jainas
“Rigorous philosophical writing” (Jaini 1979: 85) is preserved in various layers of
commentaries to the religious scriptures, but the substantial part is transmitted in
systematic expositions (anuyoga, prakaraṇa)16 and commentaries on them. Starting with
the Tattvārthasūtra (hereafter TAS) “in or near the 4th century” (Bronkhorst 2010: 189),
the majority of the treatises and their commentaries were composed in Sanskrit and
evolved into a large body of literature. In an overview, M.K. Jain (1955/1974: 435–446)
states the names of 93 authors and 216 works. The collaborators of the recently
completed three volumes on Jaina philosophy of the Encyclopedia of Indian Philosophies
enumerate 352 authors and 951 edited works altogether.17 Despite this large number, it
14
Examples for a foundational efect of theories expressed in the Prākrit scriptures on
central philosophical tenets of Sanskrit authors are found, e.g., in studies of Matilal (1981: 47f.),
Wezler (in Balcerowicz 2003a), Clavel (2013: 296–302) and Balcerowicz (forthcoming a, pp. 2–4).
Flügel 2009 analyses Prākrit sources on ahiṃsā and satya in the context of a model of philosophy
as “a form of social discourse” (ibid., p. 93). The best known example for a non-Sanskrit author
with an impact on philosophical theories is Kundakunda (see, e.g., Dundas 2002: 107–110 or Soni
2007). Truschke (2012: 266–273) discusses a Persian text composed at the Mughal court which
“treats Jainism at greater length than any of the eight other schools” (p. 271). Cort (2001) draws
attention to the utilization of “vernacular commentaries” (p. 334) and of a Gujarati text by Yaśo-
vijaya (p. 340) for the study of philosophical topics within a modern monastic curriculum.
15
Examples for research on less-widespread, Jaina-specifc methods of systematic argumen-
tation are Folkert’s (1993: 229–337) in-depth study of “the 363-account”, a scheme which “was
being widely used to summarize non-Jain viewpoints” (p. 247), or Jyväsjärvi’s (2010) investiga-
tion of “hermeneutical techniques such as anuyoga” (p. 134). See also Balcerowicz’ account
(forthcoming a, pp. 2f.) of “complex dialectical ways of analysis (anuyogadvāra)” including “the
four standpoints (nikṣepa, nyāsa)”.
16
Jaini places the philosophical treatises in a “body of works called Anuyoga (The exposi-
tions) …” (1979: 78), in the “fourth and fnal group … called Dravyānuyoga” (ibid., p. 81). Schu-
bring addresses them as “prakaraṇa … systematic treatises following a fxed plan and leading the
subject … ” (1962/2000: 58). Frauwallner calls them “selbständige Lehrschriften” (1956: 254).
17
Calculated from the table of contents in Malvania/Soni 2007, Potter/Balcerowicz 2013 and
Balcerowicz/Potter 2014.
426 Himal Trikha

is to be expected that “among the thousands of texts and hundreds of thousands of

manuscripts in the Jain libraries of India” (Cort 2009: 1), more works will strike future
researchers as being relevant for the reconstruction of Jaina philosophy.
2. Major Trends of Research
A basis for research on this literature was fostered by rich editorial activities of the 20th
century. Early achievements18 were succeeded by long term editorial projects in which
eminent scholars like Sukhlāl Saṅghvī, Dālsukh Mālvaṇiyā, Mahendrakumār Jain or
Muni Jambūvijaya and other well trained philologists made a large number of philoso-
phical Jaina Sanskrit works available.19 The increasing accessibility of the literature
facilitated synoptic surveys of central topics in Jaina philosophy20 and research, in
which four dominant trends can be discerned:
1) Investigations into “That Which Is” (Tatia 1994), i.e., in the philosophically relevant
assumptions of the Jaina doctrine which were expressed in the TAS and elaborated in
its commentaries.
2) Research on “Logical-Epistemological Treatises” (Balcerowicz 2001a), i.e., on works
which defne and utilize the theories on vāda and pramāṇa.
3) Research on “Doxography” (Qvarnström 1999), i.e., on the teachings of non-Jaina
schools which are preserved in Jaina Sanskrit works.
4) Investigations into “The Central Philosophy of Jainism” (Matilal 1981), i.e., into the
issues addressed by the terms anekānta- or syādvāda.
These four dominant areas overlap each other. In order to avoid redundancy in the
following short overview, recent contributions are stated according to their major
purport.
2.1. Tattvārthasūtra and Commentaries
Studies in the frst area mainly result, on the one hand, in a clear hypothesis on the
dating and the provenance of the TAS and its relation to the Tattvārthādhigamanabhāṣya
(hereafter TAABh)21 and, on the other hand, in overviews over the conceptual contents
of the TAS22 and the TAABh.23 Other early commentaries like Devanandin’s Sarvārthasid-

Examples are Premchand Modi’s edition of Umāsvāti’s Tattvārthādhigamanabhāṣya in 1903

18

(s. Jacobi 1906: 287, n. 3), Suali’s edition of Haribhadra’s Ṣaḍdarśanasamuccaya with Guṇaratna-
sūri’s Tarkarahasyadīpikā in 1905 (s. Qvarnström 1999: 203) Vidyābhūṣaṇa’s edition of Siddhasena
Mahāmati’s Nyāyāvatāra in 1909 (s. Balcerowicz 2001a: 518) or Vaṃśīdhara’s edition of Vidyānan-
din’s Aṣṭasahasrī in 1915 (s. Trikha 2012a: 17).
19
Milestones include the editions of Siddhasena Divākara’s Sammatitarkaprakaraṇa with Abha-
yadeva’s Tattvabodhavidhāyinī from 1924 to 1931, Malliṣeṇa’s Syādvādamañjarī in 1933, Hemacan-
dra’s Pramāṇamīmāṃsāvṛtti in 1939, Haribhadra’s Anekāntajayapatākā from 1940 to 1947, Akalaṅ-
ka’s Siddhiviniścaya with Anantavīrya’s Ṭīkā in 1959 or Mallavādin’s Nayacakra from 1966 to 1988
(s. Malvania/Soni 2007 for the details of these editions).
20
E.g., the contributions of Mookerjee (1944), Tatia (1951), I.C. Shastri (1952), M.K. Jain (1955),
Frauwallner (1956: 251–294), Padmarajiah (1963), Dixit (1971), N.N. Bhattacharya (1975/1999),
Jaini (1979: 89–106), Sikdar (1991) or Soni (1998).
21
Bronkhorst 1985. Historical methods are also applied in Ohira 1982.
22
Jacobi 1906 and Tatia 1994. J.L. Jaini and S.A. Jain published their studies on the TAS in 1920
and 1960 respectively (s. Marett 1996: 130). See Chapple 2000: 410 for “Muni Shri Nyayaviyayaji’s
… Jaina philosophy and Religion [covering] the primary topics mentioned in the Tattvārthasūtra”.
23
Sanghavi 1930/1939/1974/2000. See also Frauwallner’s and Jaini’s contributions referred to
in n. 20 above. Selected concepts of the TAABh are enlarged upon in, e.g., studies of Zydenbos
(1983) or P.S. Jaini (2003). Umāsvāti’s concepts are regularly examined in contrast to those of the
 Research on Philosophical Sanskrit Works of the Jainas 427

dhi, Akalaṅka’s Tattvārtharājavārttika or Vidyānandin’s Tattvārthaślokavārttika are rarely

treated expansively in a European language24 and the systematic study of individual
commentaries other than the TAABh is a desideratum for research into the historical
development of the theoretical framework promoted in the TAS.
2.2. Jaina “Logicians”
Research in the second area pertains to the works of the “Jaina logicians”,25 a group of
individuals who have been described as shaping an “Age of Logic” (Dixit 1971: 1) in
Jaina Philosophy.26 The works researched fall, roughly speaking, under two heads:
1) works with a predominate concern for the defnition of the terminology for the
scholarly debate (vāda) and the means of valid cognition (pramāṇa); researched prime
examples are Siddhasena Mahāmati’s Nyāyāvatāra (NA; Balcerowicz 2001a) and
Akalaṅka’s Laghīyastraya (LT; Clavel 2008)27
2) works, where this terminology is used to express philosophical arguments based on
the Jaina doctrine; translated prime examples are Samantabhadra’s Āptamīmāṃsā
(Shah 1999) and Malliṣeṇa’s Syādvādamañjarī (Thomas 1968)
2.2.1. Due to their afnity with other traditions of Indian philosophy, the works of the
frst type have attracted more attention, especially in recent years, which saw signif-
cant progress in the study of Jaina philosophy. Two works, the NA and the LT with
commentaries thereon, have been studied systematically with thorough philological
and historical methods by which terminological and conceptual dependencies and the
chronological relations of a considerable number of Jaina authors gain an increasingly
clearer shape, most notably in relation to Dharmakīrti’s thought. 28 The results of this
research provide a signifcant framework for the knowledge about the Jaina “logicians”
in general, whose works are otherwise only addressed in shorter studies with varied
foci.29
Prākrit author Kundakunda, see, e.g., Soni 2007 or Bajželj 2013.
24
The Sarvārthasiddhi was rendered selectively into English by S.A. Jain (1960). Selected
chapters of the Tattvārtharājavārttika have been translated into English by N.L. Jain (see Clavel
2008, pp. 18 and 370). Short segments of these two works have been examined by, e.g,
Bronkhorst (1985: 155–161; 1990: 125–128) and Balcerowicz (2005: 359, 367, 374, 383; 2008: 42–45,
68f.; 2011: 16–19, forthcoming a, pp. 32f.). Soni has studied text sections of the Sarvārthasiddhi
(2007: 301) and the Tattvārthaślokavārttika (1999: 145–158).
25
This appellation is used by, e.g., Jaini (1979: 85), Cort (2000: 327) or Dundas (2002: 70).
Vidyabhusana (1921/1970: 172) speaks of “Jaina writers on systematic logic”, Upadhye (1943: 23)
of the “Jaina Nyāya works” and M.K. Jain (1959: 17) of the ”Jaina Nyāya literature”. I.C. Shastri
(1952/1990: 4) addresses the “Jaina Tarka-School”.
26
Vidyabhusana (1921/1970: 172–220), I.C. Shastri (1952/1990: 19–52) and (Dixit 1971: 101–
164) discuss 38, 25 and 11 individuals respectively. The following 10 are discussed by all three
researchers: “Siddhasena … Mallavādin … Kundakunda … Samantabhadra … Haribhadra …
Akalaṅka … Vidyānanda … Prabhācandra … Vādideva … Yaśovijaya” (Dixit, ibid.).
27
Other examples for which full English translations have been provided are Māṇikyanan-
din’s Parīkṣamukhasūtra (Ghoshal 1940), Vādidevasūri’s Pramāṇananayatattvālokālaṃkāra (s. sum-
mary in Potter/Balcerowicz 2013: 326–358) or Hemacandra’s incomplete Pramāṇamīmāṃsā (s.
summary in Potter/Balcerowicz 2013: 401–480).
28
See especially Balcerowicz 2001a, 2003b, 2005, 2014 and forthcoming a, and Clavel 2008,
2011, 2013.
29
Examples are Granof 1989a and 1989b on the the life stories of Haribhadra and Siddhasena,
428 Himal Trikha

2.2.2. This framework can also, more specifcally, serve as the point of departure for the
role “logic” (i.e. also epistemology and dialectics) actually had in the works of the
second type specifed above: How, in fact, were the concepts pertaining to logic, episte-
mology and dialectics actually applied in the argumentation of the authors who were
less concerned with defning a terminology but more with using it in the discussion of
doctrinal tenets? This by far larger group of works 30 is tremendously understudied and
historians of Jaina philosophy have to rely, for the time being, on long-standing studies
that take these works into account. Despite the considerable conceptual accuracy and
inspirational force of some of these studies, 31 their results need to be revised 32 by the
more consistent application of philological and historical methods in the study of this
literature.
2.3. Interaction with other Branches of Indian Philosophy
One characteristic of many of the described latter works is the discussion of philosophi -
cal tenets from other schools of thought. This intellectual engagement is examined in
the third area of research on Jaina philosophical Sanskrit works, i.e., the investigation
of non-Jaina thought represented therein. The representations range from doxographic
overviews of other thought systems to numerous citations and reports of individual
opposing tenets and arguments. Beside Haribhadra’s famous Ṣaḍdarśanasamuccaya
(Qvarnström 1999), researchers have studied only aspects of other Jaina doxographies33
and have only begun to use polemical Jaina works as sources for the retrieval of
philosophical arguments which are often not preserved in original sources of the
respective opposing traditions.34

Van den Bossche 1995 on Haribhadra’s Anekāntajayapatāka, Soni 1999 on Vidyānandin’s episte-
mology, Sato 2003 on Yaśovijaya’s notion of pratyakṣa, Fujinaga 2006 on Samantabhadra’s
concept of omniscience, Trikha (2012a: 257–282) on the terminology in Vidyānandin’s Satyaśā-
sanaparīkṣā or Gorisse 2015 on the concept of anumāna in works of Māṇikyanandin, Akalaṅka and
Prabhācandra. Information on Hemacandra and Haribhadra is also gathered in extensive studies
of their works on Yoga, e.g., in Qvanström 2002 or Chapple 2003.
30
Better known examples for these works are independent treatises like the Āptamīmāṃsā or
the Anekāntajāyapatāka and commentaries like the Aṣṭasahasrī, the Nyāyakumudacandra, the Tat-
tvabodhavidhāyinī or the Syādvādamañjarī.
31
See n. 20 above, notably the studies of I.C. Shastri (1952), Y.J. Padmarajiah (1963) and K.K.
Dixit (1971).
32
Soni (2013), for instance, has criticized Dixit’s assessment of Prabhācandra and Clavel
(2013) has questioned Dixit’s and Shastri’s periodizations of Jaina philosophy.
33
See, e.g, Gerschheimer 2007 on the number of doctrines discussed in various doxographies
or Houben 2008 on the argumentation scheme of the Dvādaśāranayacakra. Borgland (2010) and
Trikha (2012 a, b, c) studied Vidyānandin’s Satyaśāsanaparīkṣā.
34
“Many medieval Jain philosophical texts are veritable encyclopedias of philosophy, and
modern scholars have yet to mine them for the rich information that they can give us about
medieval Indian philosophy and religion. In many cases they contain information about reli-
gious schools and philosophical doctrines that is not preserved elsewhere.” (Granof 1994: 242).
Recent examples of retrievals comprise Granof 1999, R. Bhattacharya 2002, Van den Bossche
2010, Qvarnström 2012, Trikha 2012a or Kapstein 2014.
 Research on Philosophical Sanskrit Works of the Jainas 429

2.4. Anekāntavāda
The Jainas’ dialectical interaction with other philosophical traditions is a component of
the most prominent area of research in Jaina philosophy, i.e., anekānta- or syādvāda, the
“Central Philosophy of Jainism” (Matilal 1981). With these names a set of ontological,
epistemological and logical theories is subsumed, by which Jaina authors argue that
their doctrine is the most eminent. Due to the conciliatory potential and pluralistic
traits of some elements of these theories, their set was, during the 20th century,
reputed to represent a non-violent attitude to other world views and a non-absolutistic
stance. Nowadays, few researchers maintain the latter notions, many reject them, 35 and
examples for irenic attitudes towards other views are carefully examined beside the
Jainas’ strive to dominate the philosophical discourse.36
Few of the studies on anekāntavāda are philological in the sense that they aim to
reconstruct the Jainas’ theories on the basis of precise meanings in original sources. 37
Most publications aim to re-contextualize the anekāntavāda-theories by unfolding their
conciliatory potential and pluralistic traits against the backdrop of modern philoso-
phical theories.38 Often the respective methodological stance of the two groups of
researchers rather hinders an efective collaboration 39 but sometimes the two approa-
ches do meet.40 In order to support these latter eforts, the main task within this
35
Cf., e.g.,“ ‘non-violent perspective’ ” (Qvarnström 1998: 34), “non-onesidedness” (Ganeri
2008: 4) or “non-absolutist” (Flügel 2009: 94). But see especially Cort 2000 on the rejection of
“intellectual ahiṃsā” (Dhruva 1933) and Wright 2000 on the rejection of “non-absolutism”
(Mookerjee 1944) and “non-onesidedness” (Matilal 1981). See Dundas 2002: 232f. and Flügel 2009:
139 for a strengthening of Cort’s argument and Balzerowicz (forthcoming b, pp. 44f.) on what he
calls the “ ‘tolerance myth’ of Jainism” (ibid., p. 44).
36
See, e.g., Granof 1994: 262 for the “dominant tone of the chiṇḍika stories” as “one of
tolerance and acceptance of human behavior”, Qvarnström 1998: 36 for the Jaina doxographers’
“ ‘understanding’ towards dissidents”, Dundas 2002: 228f. for Haribhadra’s “strikingly liberal
approach to alternative … spiritual paths” (ibid., p. 228), Dundas 2004 and Ganeri 2008 for
Yaśovijaya’s use of the “virtues of neutrality (madhyasthatā)” (ibid., p. 9). These examples are to
be contrasted with the observation that the Jainas’ philosophical texts are “… a means to
propagate truth and that task invariably involves hostility and aggression” (Granof 1989b: 334f.)
and that anekāntavāda’s “method of analysis became a fearsome weapon of philosophical
polemic with which the doctrines of Hinduism and Buddhism could … be shown to be one-
pointed and inadequate” (Dundas 2002: 231).
37
Beside the studies mentioned nn. 35 and 36 above, examples for this approach comprise
Balcerowicz 2001b or 2011, Dundas 2002: 227–233, Soni 2003, Clavel 2010 or 2012 and Bronkhorst
2013.
38
E.g., Priest 2008, Clerbout et al 2010, Kabay 2013, Schang 2013 or Stroud 2014. An extensive
overview of publications of this type pertaining to syādvāda proper is given by Balcerowicz
(forthcoming b, pp. 4f.), who summarizes this kind of modern approach as “constructivist
method (interpretation)” and contrasts it with the “reductionist method (interpretation) …
decisively most of modern interpretations belonging to the former category.” (ibid., p. 4).
39
Cf., e.g., the following two statements: “… any statement about the actual content of Jaina
philosophy that is not carefully related to historical development is something of a
compromise” (Folkert 1993: 220). “It should be noted that I am not asserting that any Jain
philosopher has ever claimed these things about their own tradition” (Kabay 2013: 177).
40
E.g., Ganeri 2001: 128–150, Long 2009: 117–171 or Trikha 2012b. Between the “historian’s
worst crime [i.e.] anachronism” and “that of the philosopher [i.e.] parochalism”, Ganeri (2001: 4)
430 Himal Trikha

research area consists in the preparation and presentation of further material form the
original sources. Besides the mostly diachronic evaluations of anekāntavāda-theories41 a
synchronic approach to the sources is here of special importance in order to assess the
actual status of the theories in the complete edifce of the thought of single authors. 42
This will lay the basis for the identifcation of discrete historical steps in the develop-
ment of anekāntavāda.
Abbreviations and Bibliography
Abbreviations for Journals and Series
AP Antiqvorum Philosophia
EIP Encyclopedia of Indian Philosophies
IJJS International Journal of Jaina Studies (Online)
JIP Journal of Indian Philosophy
JRAS Journal of the Royal Asiatic Society
PEW Philosophy East & West
WZKS Wiener Zeitschrift für die Kunde Südasiens
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Essays Felicitating Professor Hampa Nagarajaiah
on the Occasion of his 80th Birthday

Editors :
Luitgard Soni and Jayandra Soni

3rd Main Road, Gandhinagar, Bengaluru - 560 009

Ph : 40114455
SANMATI :
Essays Felicitating Professor Hampa Nagarajaiah on the Occasion of his 80th Birthday
Edited by :Luitgard Soni and Jayandra Soni

ISBN : 978-81-280-2614-0

© Editors and Authors

The authors are responsible for the content of their articles, including any image copyright.

Published by:
Sapna Book House (P) Ltd.,
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Pages : xxiv + 451

First Edition : Oct., 2015

Cover page Design : S.Manjunath & K.L.Rajashekar

Photo : Nitin,H.P.& Yajna,
Cover page : Gajalakshmi panel on the Akhanda Baagilu (monolithic
gateway), Shravanabelagola
Diagram on the : Shrutaskanda Yantra, Palmleaf Folio from Jayadhavala
last cover page : Manuscript,1112 CE, Moodabidri Jaina Monastery, Karnataka,
India.

Printed in India EB - 131

 Table of Contents
Foreword iii–v

List of Contributors vii–viii

Annotated Bibliography of Hampa Nagarajaiah xi–xxi

1. From Strassburg to Shravana Belgola. Ernst Leumann and Brahmasūri Śāstrī

Nalini Balbir 1–15

2. The Body and the Cosmos in Jaina Mythology and Art 17–58
Piotr Balcerowicz

3. Anekāntavāda and the Art of Argumentation

Melanie Barbato 59–66

4. Aparigraha
Josef Bartošek 67–71

5. Augmentative Formations with Nouns as Loan Sufxes in Sanskrit

Willem Bollée 73–82

6. Divine Sound or Monotone? Divyadhvani between

Jaina, Buddhist and Brahmanical Epistemology
Johannes Bronkhorst 83–96

7. The emergence of the Campū genre in Prakrit before the 10th century:
Uddyotana’s Kuvalayamālā and Śīlāṅka’s Caupannamahāpurisacariya
Christine Chojnacki 97–117

8. Singing the Seasons: Spiritual Songs of Bhūdhardās

John E. Cort 119–129

9. The infuence of Svayambhūdeva’s Paümacariu on Puṣpadanta’s

Rāma-story in the Mahāpurāṇa
Eva De Clercq 131–142

10. The Bhaṭṭārakas of Kārañjā (Lāḍa): Triveṇī Saṅgama at Jaina Kāśī

Tillo Detige 143–176

11. Discussing the Principles of Reality — Prakṛti and Puruṣa

in Saṅghadāsa’s Vasudevahiṇdī
Anna Aurelia Esposito 177–184

12. A Rare Jaina-Image of Balarāma at Mt. Māṅgī-Tuṅgī

Peter Flügel 185–194

13. Another Aspect of Jain Mendicant Life

in the Vyavahārasūtra and its Commentaries
Shin Fujinaga 195–199

14. Buddha or Pārśvanātha — A Case of Ambiguity (śleṣa)

Adalbert J. Gail 201–208
ii Table of Contents
15. Jaina Logic and the Philosophical Basis of Pluralism
Jonardon Ganeri 209–223

16. Finding a Guru: Some Notes from the Past

Phyllis Granof 225–238

17. Śaiva - Jaina - Liṅgāyat: Appropriation and Re-use of Sacred 239–284

Architectural Space in Central and Southern India
Julia A.B. Hegewald

18. Are the Pāṇḍava Brothers Jaina or Non-Jaina? 285–292

An unprecedented Explanation by Hemacandra
Padmanabh S. Jaini

19. The Yakṣa cult of Jainism in Ancient India. A History of its Origin and Evolution
Dominika Klimaszewski 293–302

20. Classifcation of Jaina Bronzes from Western India

Patrick Krüger 303–313

21. Śatruñjaya Paṭas — Pilgrimage to the King of Pilgrimage

Nadine Lenuweit 315–321

22. Reading Śatruñjaya Paṭas as Mnemonics:

Performing Mental Pilgrimages of Devotion (Bhāva Yātrā)
Andrea Luithle-Hardenberg 323–349

23. Two Allusions to Painting in Hemacandra’s The Lives of the Jain Elders
Pratapaditya Pal 351–355

24. A Wooden Jain House Temple from the Berlin Museum of Asian Art and its Tradition
Johannes Schröder 357–376

25. A Sketch of Jaina Epistemology

Jayandra Soni 377–382

26. Remarks on Jaina “Acts of Truth”

Luitgard Soni 383–390

27. The Conception of Samavasaraṇa in the Śvetāmbara and Digambara Traditions

Theresa Suski 391–403

28. The Distribution of the Absolutive in -ūṇa(ṃ) in Uttarajjhāyā

Herman Tieken 405–422

29. Trends of Research on Philosophical Sanskrit Works of the Jainas

Himal Trikha 423–435

30. The One Who was Against the Pavvajjā

Monika Zin 437–447

31. The Signifcance of Karnataka for the Study of Jainism

Robert J. Zydenbos 449–451