A History of Sanskrit Literature c33.s8.1

c33.s8.1

Jaina philosophy, originally written in Prākrit, was driven by the advantage of Sanskrit to make use also of that language, and in the *Tattvārthādhigamasūtra*¹ of Umāsvāti we find in Sūtras and commentary a very careful summary of the system. His example was followed widely; Samantabhadra wrote in the seventh century the *Āptamīmāṅsā*² on which Akalaṅka commented; both were attacked by Kumārila and defended against him by Vidyānanda, in his comment on the *Āptamīmāṅsā*, and Prabhācandra, a Digambara whose tomb records his death by starvation, in his *Nyāyakumudacandrodaya* and *Prameyakamalamārtaṇḍa*. Çubhacandra's *Jñānārṇava*³ belongs to *c.* 800. In the eighth century Haribhadra, a voluminous writer, produced his *Ṣaḍdarçanasamuccaya* and *Lokatattvanirṇaya*,⁴ which are less specifically Jain than his *Yogadṛṣṭisamuccaya*, *Yogabindu*,⁵ and *Dharmabindu*,⁶ which gives a review of ethics for laymen, monks, and the blessings of Nirvāṇa. Hemacandra's *Yogaçāstra* and other works have already been recorded. To his *Vītarāgastuti* Malliṣeṇa in 1292 wrote a *Syādvādamañjarī*,⁷ which is an important contribution to Jain philosophy. Āçādhara's *Dharmāmṛta* is ascribed to the thirteenth century; it is a full account of the whole subject, but his date precludes the assertion that he was a contemporary of the well-known poet Bilhaṇa. To Sakalakīrti in the fifteenth century we owe the *Tattvārthasāradīpikā*, which contains a full account of the Digambara sacred books, and the *Praçnottaropāsakācāra*, which, in the favourite form of question and answer, deals with the duties of laymen.