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The Background of Haribhadras Monograph
The Victory Banner of Non-Absolutism
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A presentation by
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Benjamin John Zenk
B.A. Loyola Marymount University (2009)
M.A. University of Hawaii at Mnoa (2012)
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for AIIS - Pune

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27 April 2015

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Instructors

Madhura Godbole
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Meenal Kulkarni
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Acknowledgements
Bhav Sharma ( <); Chris Chapple (=k ); Arindam Chakrabarti (BC k"D )

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"1
There are at least two Haribhadras that have
been sometimes confused in literature on Jain
philosophy. We know this because among
texts attributed to this author, a presumed
authority in Jaina doctrine, there are passages
interpreting that doctrine which are in direct
contradiction. Also, the dates traditionally
given to this author are too early to explain
the familiarity with the work of Buddhist
philosopher Dharmakrti in some of his
work. Furthermore, there are two separate
and dominant myths which explain the
colophons, epigraphs, epithets of this
supposedly single author, each of which,
when mentioned in texts, corresponds
somewhat neatly to the claim made above
that there are in fact at least two philosophers
of the name Haribhadra who have been
unnecessarily conflated for some time.
One story is that of Haribhadra Virahngka.
As the story goes, the two most beloved
disciples of Haribhadra snuck into a
Buddhist monastery to learn and were
discovered and killed. Having then
challenged the offenders to a debate
Haribhadra was victorious in one debate
after another. Each loser, per the terms of the
debate, would be killed by being dipped in
hot oil. The epithet virahngka refers to the
separation of this teacher from his beloved
students.

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= k cs =D s
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=n 8 , s ts ]u,
Bds 8 Bd =-t

"2
The myth of Haribhadra Ykini-putra goes as
follows. Haribhadra was a learned brahman
who, upon learning all the shastras, said he
would take up learning from anyone who
could speak a sentence he could not
understand. Having come across a nun
named Ykin Mahattar, his challenge was
met. He declared himself the spiritual son of
Ykin and a came under the tutelage of her
teacher, Jinabhaa, who was a student of
Jinadatta.

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= s cs = " 8
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tt8=t p cs O
d8s ns j 8" Xn N
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k
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The first Haribhadra, if we accept this

separation of the two, lived and wrote in the
6th century, while the second did so in the
8th century. With Haribhadra Ykin-putra in
particular, this separation foregrounds a
Sanskrit which is both correct and classical.
It is correct in that it follows Paninian
conventions. It is classical in that its thought
is disciplined by nyyashastra. Additionally,
we can see that Haribhadra was indeed
familiar with many traditions. This of course
follows the claim that he was originally a
learned Brahmin. Also, he takes the
Tattvrthadighamastra as a text of religious
and philosophical authority. Finally, he has a
decidedly liberal intellectual reputation,
referred to as a samadar, as one who sees
all things with a level mind. Indeed in one of
his most famous verses, he renounces his
partiality to Mahvra and claims to take
Kapila and others equally seriously:
I have no preference for Mahvra,
nor am I repulsed by Kapila, etc.
Agreement is to be offered to
he whose speech is reasonable.

Bds nK p
s ]D t, Bd "" "u ]
v 8 "dst ]
Bd gn tB8s ]
s j gn tt"dst Xn
d8c, dyc, n
" = Xn
p gn d8c s ]D ts
cs cs s ""= 8= Bd n
cs, Bd 8 " t
8 s s 8
u"
=d gn dyc s ]D ts
cs " gn Bd
= u" t, Bd u" ""
8 8 s = lk" =
=k tt nd

=t gn t ]kO "
nK p g 8
Bds pyd gn d K
" Bd ]^ s s
ps 8 d N " cs s
" =D cs s ps "
WC k = cs

"3
Consistent with his reputation for nonpartisanship, Haribhadra has a diverse
corpus. He has written up to, at the highest
estimate, 1,440 texts. His most well-known
works are of course his philosophical ones,
especially the Saddaranasamuccaya,
Yogadisamuccaya, and the Aneknta-jayapatk.
The first text is an oft cited example of his
non-partisanship. It is a compendium of
philosophical views which attempts to
situate Jainism as an alternative rather and a
victor, in this philosophical buffet. This
document represents his intellectual
syncretism.
The second text is another oft cited example
of is renunciation of partisanship. Taking up
the many different approaches to yoga, in
this text Haribhadra expresses a practical,
more than intellectual syncretism. It suggests
that while the practice differs, the meaning
and goal is one, i.e.:
Eternal iva, Highest Brahman,
Accomplished Soul, Suchness
With these words one refers to it
though the meaning is one
in all the various forms.
I have described two of Haribhadras most
well-known texts. The third is the one to be
examined in the current presentation: the
monograph called the victory banner of nonabsolutism. The text begins with the selfproclaimed purpose of enlightening the
stupefied. It has a dense, logical style. The
monograph has been cited as an expression
of the intellectual dimension of the Jain
emphasis on non-violence (ahis) in
thought, word, and deed.

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gn N N cs gn N
= t s l Nl
= t= s s 8 pN
tnl 8kl ptt

pNs " sN 8s tt tt
cs =dNs " sN 8s
=t =t =tNs " sN
8s ns "s t<Ns
" sN 8s kv kv
Ns " d8s cs
N "k K

"4
This text is made up of 6 sections. The
sections are not titled in the base text. The
auto commentary gives titles for each which
reflect the content of each. The primary goal
of each section is to respond to objections
raised in the first section.
The first section: existence and non-existence
of an object dskv (). The second
section: permanence and impermanence of
an object =t=ts (), =t=ts=s
().The third section: doctrine of universal
and particular n" (). The fourth
section: describability and indescribability
OpOp (). The fifth section:
exposition and refutation of Yogcra
Buddhism (?). The sixth
section: doctrine of liberation "k (?)

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ndOOt " mO
cs =d s 8t= "
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d , =d s " s n8
n s gns Op cs s
"p " cs

gns s ns g yXn
8 O" yXn
cs p gn " O gn yd
" =

The prvapaksa for chapters 1-5 is given, in

concise order, at the beginning of the first
chapter. Then, each chapter, successively,
deals with each topic in order. The text has
two auto-commentaries and one set of
annotations by Municandra Sri. The first
auto commentary is called svopaja,
Anekntajayapatkoddyotappik, or
Anekntajayapatkoddyotadpikvtti. The
second commentary is referred to either as
the Bhvrthamtrvedin or the
Anekntajayapatkvacri. It is, according to
Kapadia anonymous. As Kapadia mentions,
there is a copy of this text at the Bhandarkar
Oriental Institute in Pune. The
supercommentary is called the tippaaka of
this.

The text begins with and ends with ten

verses in meter. The first 10 begin with a
magalcaraa. They situate the text as within
a tradition, and as having justification for
being written. Written in the rya meter, the
verses are as follows:

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s t8 sts
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cs

=d " 8hOB
t p"D v n

= cs , 8 < pk
cs, cs " O k
dO "k pk8sO
kts stpppn

= = O, 8"l h n8 n
8 cs =D p =N 8
< n Xn
tO t nO WC8=
t s "k tm "s
= t cs, < Xn
8 cs 8 WC py
O t s "k cs, t
h =N 8 c

"5
1. The omniscient Mahvra, by whom
attachment is completely conquered,
proclaimer of the true state of objects,
guardian of the path to liberation,
worshipped by all the gods,1 is victorious.
Attachment is conquered by Mahvra. That
is the meaning. Mahvira is a speaker of the
true state of things. He is the protector of the
way to liberation. And he is also worshipped
by all the gods. Victory to Mahvra.
2. In this world, one should adopt that
inculpable path which is well-trodden by
spiritual preceptors.
This is imperative of the wise.
That is: in this world, that way which is wellused by former-teachers is that which should
be taken. This is said by the wise.
3. If, due to fault from prior actions one has
no ability of such a kind,
still some method should be adopted
according to ones ability since there is no
alternative for arriving at that.
That is: even if, from past actions, someone is
not capable of taking that path, a way should
be adopted by whatever means necessary.
For that purpose, there are no alternatives.
4. But even so, only a virtuous one, and even
in the presence of others, the one touted by
scholars. A method is especially suitable just
where ones ability lies.
That is: it is true, that there are many ways.
But only a virtuous way is to be taken. Only
that way which is praised by paits is to be
taken. And also, where someone has power, a
person should adopt a way.

rendered literally, means by the 30 protectors, but the number 30, as well as 33, is
one which carries a sense of all, so this is like saying all of the gods.
1

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O s p"
ktn hnt =

= =N 8 cO s t,
<p n8s P nk cs
s O "kO= k
p 8=Ot

= << O Bds
"k cs d l
h cs s p ]O

Pn: "kO cs t s
d ct kf

= P cs
O j u cs
O n k t
Xn N "k cs

ct p]D 8BO8
nk k"kO"m sst
= n tt < yd

"6
5. And one is able to attend to a method
because, having done so, one arrives at ones
goal. Indeed, the best support for another
method is, invariably, some other ability.
That is: I will take some path, because having
taken it, I attain my goal. Another path is the
best support for another power.
6. Such being the case, my desire to write this
monograph is born of the aforementioned
reason and, having seen fools deluded by the
claims of charlatans, of compassion for them.
That is: previous teachers were writers. And
I, Haribhadra have power with respect to
writing. I have seen the delusion of fools. For
them, I have compassion. Therefore, I am
writing this monograph.
7. From knowing the advice of the victors,
from the primacy of it for true knowledge, or
from the hollowness of the claims of
charlatans, it is not the case that I lack ability
on that account.
That is: I have heard the good words of the
victors. I know that the words of the victors
are necessary for true knowledge. I know
that the claims of other writers are not true.
In some way, my ability in writing is
sufficient.
8. Again, through the subtle arguments in
their texts, this hollowness has been
profoundly, with detail, and multifariously
demonstrated by former Sris.
That is: the falsity of previous writers is
established by previous teachers.

Bds nK p
"k" s

"7

u8 s"kkt

9. But because those fools who are who are

deluded by the claims of charlatans do not
know that, I demonstrate it in brief by rough,
abbreviated refutations of their claims.

= =, 8O

That is: for the benefit of fools, I will show it

again.

pl mnK

10. Thus, for the purpose of enlightening the

stupefied, this monograph called The
Victory Banner of Non-Absolutism of which
the fruit is dharma, supplemented by the said
qualities, is begun.

pk 8 2

= s p ]O s
8 cs k s Xn t
s ps =Ot Bd
p s 8=k t
]^ cs p 8= j d
8 O B " g ]^
N =Nd p Bd g
s cs

"k Bd =k? s "k cs, =Nds

ts 8 =Nds cs
8 m n cs ==Nds
s cs s ttt s s
=t=tt t= Xn s tt s
tt "] s s=d tn

That is: therefore, I am writing this

monograph. Its fruit is dharma. And it has
the mentioned virtues. Here it is.
Having justified the writing of his text with
the mangalacarana, Haribhadra begins to
write. The text itself is written in a classic
philosophical style. It presupposes some
familiarity with Jain philosophical terms as
well as the latest Buddhist philosophy of
Haribhadras time. It is written with the goal
of brevity and completeness with respect to
the topic of anekntavda, and it leaves very
little room for poetic flare. Occasionally there
is a beautiful metaphor or line. But for the
most part Haribhadra sticks rigidly to the
task at hand.
What, then, does Haribhadra claim? He
claims, that an object is what it is along with
what it is not. It is never merely what it is in
isolation. That is, an object is of a dual form,
existence with non-existence, permanence
with change, etc. Its existence, furthermore,
is qualified by its non-existence, so there is no
problem of contradiction in his claim.

The opening verses are written in rya meter as are the last ten of the text.

Bds nK p
"k pn "p" s" Bb n
s= = 8n " = 8n
Bd n k" 8 s cs
O sd ]kcs =N s n
kv 8, sd pp "
n, Bd ]k N

n s ]D ts cs
mN

"8
The claim is defended again and again as the
most thorough one to make. Objects do not
exist alone without that which is of a
different nature. Haribhadra thus defends
non-absolutism, the claim that all things are
of a non-singular nature. In this way, also he
has also defended sydvda, the claim that
no thing should be spoken of as singular.
This theory becomes the saptbanghi, the list
of seven allowed predications. In the AJP,
these doctrines are defended and articulated
by Haribhadra.
The text is a good example of his levelheadedness. I am excited to read the next 5
chapters.