Dear James,

Thanks for your question! Indeed, most of the scholarship in Jain philosophy is focused on authors up to the 11^th c.

Next to Malliṣeṇa, the only notable exceptions are:

. Yaśovijaya (1624-1686), whose work has received some attention (though not enough yet). See for example:

John Cort “In defense of icons in three languages. The iconophilic writings of Yasovijaya”

Jonardon Ganeri “Worlds in conflict. The cosmopolitan vision of Yasovijaya Gani”

K. K. Jain “Kāśī, Yaśovijaya and Jaina Institutes.”

Jeffery Long “Yaśovijaya’s view on yoga”

Yajneshwar Shastri “Adhyātmopaniṣadprakaraṇa of Yaśovijaya: A Study” in Traverses on Less Trodden Path of Indian Philosophy and Religion

. Guṇaratna (15^th), notably his Tarkarahasyadīpikā

Lucas Den Boer “Cārvāka arguments against the existence of the soul”

Padmanabh Jaini, chapter 5 of Gender and salvation

. Vimaladāsa's Saptabhaṅgītaraṅgiṇī, 17^th c.

S.C. Jain’s English translation

. Authors from the adhyātma movements. Here, I advise to start with:

Jérôme Petit’s “Absolute and conventional points of view in Jainism: a historical perspective”, that gives a clear development of the niścaya and vyavahāra naya in Banārasidās (1586-1643), Dyānatrāy (1676-1726), Paṇḍit Ṭoḍaramal (1720-1767) and Paṇḍit Daulatrām (1798-1866) up to Rājacandra.

Now, most of the authors from the adhyātma movements are treated in scholarship more focused on the development of the different Jain lineages, rather than on the philosophical aspects of their works.

In general, you also have wonderful scholarship in Jain studies on the development of the different lineages, on literary studies and on polemical texts of these periods. Each tackle some philosophical themes but again, this is not the primary focus. I am happy to give references on these if there is an interest!

Still, strictly philosophical treatises are yet to be investigated.

Let me take the opportunity of this email to say that much is still to be done also on earlier Jain authors. And there, new exciting scholarship is developed today, especially on Pūjyapāda, Akalaṅka, Haribhadra, Amṛtacandra and Hemacandra, so stay tuned!

The very best,

Marie-Hélène