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Summary

This book presents the first European and Russian translation of the main Digambara Brahmadeva’s Sanskrit commentary Dravyasaṃgraha-vṛtti on Nemicandra’s concise Prakrit treatise Davvasaṃgaho (the 10th–11th centuries) in Western Indology. The work consists of an Introduction, a complete commented translation from Sanskrit and Prakrit into Russian, Bibliography, Indices of Terms, Names and Texts.

The Introduction gives information about what is known about Brahmadeva and texts attributed to him. It is said that there is no reliable data on Brahmadeva, even of hagiographic character. Presumably, he is a native of Northern India. Despite the fact that earlier Brahmadeva was thought to have lived in the 17th century, now we can confidently assert that the commentary Dravyasaṃgraha-vṛtti was created in the 14th century or, in any case, not later than the first half of the 15th century. It is evident that only two commentaries definitely belong to this Digambara author – the Dravyasaṃgraha-vṛtti and the Paramātmaprakāśavṛtti.

The text of the Davvasaṃgaho consists of 58 verses-gāthās that describe the whole Jain Doctrine in a very laconic and simple form. Brahmadeva divides these verse lines into three chapters (adhikāra). The first one (gāthās 1–27) he names “Six substances – five extended substances”; the second (gāthās 28–38) he considers as “Seven ‘realities’ – nine categories”; and the third one (gāthās 39–58) he calls “The Path of Liberation”. Besides, he divides the first and third chapters of the text into internal chapters (antaradhikāra), each of them including different parts (sthala). This division helps the author, and the reader as well, to provide main thematic blocks within the discussed area and after that, in turn, divide them into “smaller” topics. Nemicandra’s gāthās are used by Brahmadeva as key concepts for introducing and explaning the Jain Doctrine as a whole.

In the process of commenting, Brahmadeva frequently cites the works of previous Digambara authors. Unlike the commentators of earlier times (for example, Pūjyapāda, Akalaṅka Bhaṭṭa, etc.), he uses not only phrases like tathā coktam (lit. “and it is also said”) without reference to the source of the quotation from the works of other teachers, but also often directly refers to one author (besides Nemicandra, whose gāthās he explains) – Kundakunda (the 3rd–4th centuries). Apparently, by the time of