Historio Cultural Data as Available from Samaraiccha Kaha

Author(s): Rasesh Jamindar
Publisher: ZZ_Anusandhan
Catalog link: https://jainqq.org/explore/269107/1

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Historio-Cultural Data as Available from Samaraicca Kaba * * Rasesh Jamindar Importance of Literature Though the archaeology, epigraphy, numismatics etc. are the most authentic and copious source-materials for writing our history; the equally important source of information is literature--both sacred and secular as well as folk-tales and folk-lores. These later were produced and preserved through the ages by different sects and religio-social communities. While such literature has more or less a religio-regional base or bias, it is certainly, no doubt, most useful material for reconstructing our history of the ages when archaeological sources are very meagre or none. Contribution of Jaina Community The Jaina Community has contributed its mite to the history and culture of our country. Though they have hardly produced any special book on history form historical perspective, there are some books written by Jaina Acharyas mostly after christ, no one would have any obvious reason to deny the presence of historical sense in their writings for they have to the extent developed the quality of historical understanding and exactness. For this reason the Jaina sources are also most remarkable for its vastness and variety. They do not only concem with earlier periods of our history but lay its arms over the whole range of historical times and are hugged to almost every phase and part of our vast country giving an opportunity of being buried under the file of manuscripts in many languages. No doubt the early Jaina literature was mostly in Prakrut; for it is true that Jaina Munis were and are fascinated in preaching the religious principles in the language of the people. The fact is that

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37CHETT-919.53 the Prakrut language stood closer to the popular languages of the day than did Sanskrut and a very large number of Prakrut works are composed by Jaina Acharyas, Prakrut literature is to be assessed by its value of humanity and its estimation is to be determined by the principles to what extent does it consribute to the progression of mankind and its importance to the society by conveying various aspects of our culture. Of these the Jaina Prakrut Jaina literature is a rich source of certainly highly unique material of a point of cardinal importance. Importance of Jnanabhandars The Jaina community, so to say, is very rich, wealthy and cohesive. It also believes in giving generous donations for the cause of its religious development and betterment of the community. This was partially due to the emphasis laid on Sastradana and the importance of scriptural knowledge for attaining Moksa. This has inspired this community for preserving and distributing literary works of religious merit and of secular importance. More so, the zeal of performing Shastradana enkindled their souls to evolve a system of printing & publishing the scattered literature for free distribution. Perhaps this may be the only religious community who has taken a special care of spreading knowledge. This objective has contributed much to the making of the national heritage to some extent. They have preserved with care MSS in Jnanabhandaras and these unaccessible Jnanabhandaras made available to scholars. They have also painstakingly. published those MSS; and established good libraries wherever possible alongwith the Jnanabhandaras, or wherever there is either a big or small Jaina community even without Jnanabhandaras. This means, where there is an Upasraya, there is generally a library, -- a worth mentioning contribution of Jainas to the cause of learning.

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THEF-869.54 Activities of Jaina Munis These multi-faceted facilities, say activities, did help and do help even now Jaina Munis to utilize their free time in reading those books in the libraries which enkindled their inquisitiveness. Secondly, the discipline of Vihara, i.e. moving one place to another on foot, also helped them to look into the things lying on the road-side or in the forest and the system of Caturmasa, i.e. compulsary staying at one place during rainy season, also gave them an opportunity to chew those things seen during Vihara-Yatra, and which in turn offered an opportunity to verify those material or help confirmed them using the books of the temple-libraries. These two systems encouraged those Jaina Munis to write something on what they had seen during their Vihar tenure. Many of these writings of Jaina Munis do throw some light on many buried as well as moot problems of our history. Historical Importance of Jaina Literature During their Vihar period they do come across many cities and villages, ger acquinted with different customs and cultures, observe and study monuments, sculpture as well note down the content of inscriptions and make necessary notice of historical places. They also make use of Jnanabhandaras on the way during their Vihara. Steady life during Caturmasa also give them timely opportunity to nourish their academic activities. These have offered students and researchers at their disposal description of many religious and historical places, minute narration of temples and images as well as reading of those inscriptions of Bhavana-Nirmana and Pratima-Sthapana. Main contribution of Jaina Munis lies in hooks un sacred places which do nor remain just limitel 10 only gener (lescription of temples, idols and places concerned but do furnish with information regarding geography, toponymy, inscriptions, political activities, society et cetera.

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HET-919.55 All these information do certain historicaly important material. Such travelogues, though written by religious Acaryas from religious perspective, are very useful in writing history of different part of our country. Some of these Jaina Munis, blessed with typical type of discipline and multitudious facilities, devoted most of their time to study and pursuing to write new treaties. Generations of Jaina mionks have thus enriched the various branches of Bharatiya literature and in turn producing good material for reconstruction of our history according to their travelling capacities, training of learning, aptitude for research, instinct of tapping resources, test of seeing things and more so the temparament of acquiring knowledge and inquisitiveness to know. Jnanabhandaras : a resource centre Special mention, may not be out of order, of the Jnana Bhandaras. These Bhandaras, of course of Jaina faith, whether big or small, deserve to be jooked upon as centres of sourcematerial and all the more as national wealth; for they have treasured and preserved old, valuable and rare manuscripts belonging to Jaina faith especially and of other faiths in general. If the Bhandaras are older than there is a greater possibility of obtaining a few more old and rare manuscripts. For the study of palaeography, calligraphy, development of paintings and contemporary society these valuable material are, no doubt, very useful and significant. Keeping this background in view the purport here is to highlight the contribution made by Jaina Munis in making of our heritage by reviewing only one book i.e. Samaraicca Kaha (hence forth SK.) Purpose of Dharmakathas SK is a good Book on religious stories. Generally we

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anusaMdhAna - 17*56 find a beautiful description of the spirit of adventures of both heroes and heroins in such Dharmakathas; but in the end we find them renouncing the worldly pleasures and accepting the descipline of religious obedience. Such religious stories are normally interwoven on one side with adventure and on other side with religion. We can thus label such stories as having an objective of admoniting religion. Acarya Haribhadra Epoch-maker writer as he was Acarya Shree Haribhadra is the author of the book under discussion. He has extensively written both in Prakrut and Sanskrut. Most of these were written in the 8th century A.D. and they throw a good deal of light on different aspects of our culture then. From this one and other contemporary works it seems that Rajasthan in particular and Bharat in general had advanced towards religious prosperity and the credit of which goes to Acarya Shree Haribhadraji. Pivotal theme of SK The central theme of the Book, i.e. Samaraicca-Kaha, is that human life is full of miseries. Jealousy, enmity, rivalry et cetera are the vices which are quite visible in humanlife. To get rid of them every one should live pious and moral life. Negligence or idleness in observing a moral life leads one's to bad results. To convince this object to his readers, Haribhadraji has used the approach of telling stories within the main one. From this, one can surmise that many parts of our country then was engulfed and enclamped more by wickedness, immorality and injustice and to keep oneself away from such unrighteouness these stories have prophesed to live a life of non-violence and morality. The 2nd, 3rd and 4th Bhavas describe in detail the force of Maya, Lobha and Anruta. At the same time the remedy for this has also been narrated. Acarya Haribhadraji had very clearly pointed

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377621-91957 out that one has to born as an animal in the next birth for living sinful life and making offences. It is also possible to go to hale. We can thus surmise that during author's time the theory of rebirth was widely prevalent. Inspite of this notion and understanding people generally were indulging in doing unreligious affairs, for Haribhadra had oft-repeatedly pointed out this thing very clearly. Fiction or Dharmakatha In this manner SK is a Dharmakatha in one sense while it is fiction on the other hand. It is said that the propagation of writing fiction literature both in Sanskrut and Prakrut might be widely in vogue especially in Rajasthan and perhaps across the country in general during the time of Haribhadra. Even Jaina religious literature had adopted this form of writing as well. Different things have been knitted well in this work. Though the information detailed out in this work throw good deal of light to the national heritage, the purport here, it seems, is to highlight to what extent the information given here-in is useful to reconstruct the cultural history of Rajasthan. Administration We get interesting facts regarding administration of Rajasthan. From frequent mention of different kings it is possible to surmise the possibility of Monarchical system of government then. The monarchy was heriditory as can be seen from the Prince Gunasena as getting the throne from his father (Bhava one). State might have been known as Empire from the fact that it was divided into provinces and the responsibility of provinces were entrusted to Viceroys. Samarketu was the Viceroy of Ujjain (Bhava five). The tradition of Yuvaraja (heir-apparent) was also prevalent. Aparajit was Yuvaraja (Bhava six). During the tenure of Yuvaraja all sorts of

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3TIKETT-89.58 training was imparted, so that after becoming a king he has not to encounter more difficulty in the administration. A son of a king was entitled to be : hing. But to get rid of from a wicked king it was necessary to dethrone him. The case of Samaraditya was a point in information (Bhava seven). Viewing through his own chain of rebirth he opted to spend more time to pious activities than to material happiness, and also lived a saintly life. But his father did not approve his son's indifferent attitudes. Hence he ordered three of his men (namely Ashoka, Kamankura and Lalitanga) to become Samaraditya's friend for briefing him the importance of worldiness (Bhava nine). Not contended with this, his father also explained him the necessity of Kamasastra as a means of attaining Moksa, but Samaraditya retorted his father by saying that it increses the sin (Bhava nine). Ministers as state-adviser The cabinet was formed to help king in running administration. Subuddhi (Bhava one), Matisagar (Bhava two), Indrasharma, Buddhisagar, Brahmadatta (Bhava three) were the ministers we come across, nevertheless their nature of work is not possible to know. But it seems that the ministers were very close to the king and had enjoyed the status of his advisers. The king, after returning from Jaipur, had first counselled with his ministers about his intention of retiring and that of renouncing (Bhava two). We can infer that the king might have been sought help from them and might have taken any steps after enjoying their confidance. We can also say from the narration of the SK that the feudal lords were also cooperating the king. While accepting the supremacy of the Yuvaraja Kumarsena, the victor; Vindhyaketu, the Saber leader, declares the people of his lord as Sambandhini (Bhava two). This shows that the political relation between

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3FTHET-89 * 59 the king and his feudal lords was very close. After accepting the supremacy even an enemy becomes a friend of the overlord as has been known from the SK. At one place (Bhava eight) even the victor Yuvaraja calls his mutineer feudal as elder brother and asks him not to appologise. Local Organisation SK throws some light on the local organisation of the state. Village or town was the smallest unit of the province. Nagarmahantaka and Karnika were the officers in charge of the town (Bhava, p. 409). This Nagarmahantaka of SK may be as equal as the Pancayat president or Nagarapati (i.e. Mayor) of today. Drangswami was the head of the village administration. Both Nagaramahantaka and Drangswami were free to give judicial decision. This means that they were enjoying legal powers too. They were also entitled to attend the cases of theft or adulteration. SK narrates that the position of Nagarmahantaka was higher than that of Karnika, for we see the usage of the term "Taddhisthit'. Gramasabha had a positive say in trifling matters. The Gramasabha does send its four members to investigate into the dispute between the two waring groups of the village (Bhava six). These four members were welversed in religion and economics and were very seasoned for their old age. This shows that the experienced and practically wise people might have been elected at the Gramasabha. Both Karnika and Panckula constituted a joint committee to investigate the matters. Here Karnik was the name of an officer, while Panckula might be a people's representative. A conjecture can be made from this that there might be a system of arbitrator and its decision was acceptable. From all these information it becomes quite clear that though there was a monarchy, for many matters decentralisation was in force. This means that the king was hardly meddling

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37TH81-819.60 into day to day affairs. Blind Faith in Superstition SK reveals that the Jainism had grown in Rajasthan during 8th century A.D. Other faiths also did exist at the time but SK does not throw much light on them, though we do see the mention of terms such as Pisacha, Raksasi, Vyantara, Candika. It can be infer that superstition and blind faith might have been prevalent there and then. Lower strata people of the then society might be taking to bad omens. Candravarma, Indra, Meghanada, Kinnera, Vidyutkumara are such names from which we can infer that the people of that age might be worshipping heavenly elements and objects of nature. Goddess worship was also in vogue as had been viewed from the prevalence of the names of Chandrika, Kinnari, Yaksini et cetera. Sabar and other tribals were also worshipping Goddess. It is believed that the importance of God Shiva alongwith Goddess is always there, but SK does not refer to this god directly. Importance of Upavasa No special discussion could be found in SK regarding religious rituals. The greatness of Upavasa (fast) was recognised then. To keep away miseries of this birth during next one Upavasa, which has been frequently refered to by Haribhadraji in SK, was most important. For this reason Agnisarman took vow of Upavasa taking only one meal every month and that too by visiting only one house. Not only this, but if he did not get any food from that house, he instead of going to another house waited till the next turn i.e. next month. From this incident, it seems, that the people then had a total faith in obseving severe vow if need be. Human sacrifice, of course occasionly, was also in vogue for getting the desired things. (p.530). Tribals such Sabar were also used to offer sacrifice for their desire. Vow was also kept

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31 -869 * 61 for having a boy-baby. Both Vaisramana and his wife Sridevi took a vow of worshipping god Yaksa Dhandeva for their desire of having a son and to keep his name after that god (Bhava four). After the son was born the merchant couple went to the temple of Yaksa and after performing the Puja they named their son as Dhana (p.192-193). Rebirth : a pivotal concept The concept of rebirth was considered the powerful character on the realm of the religion then and there. The very creation of this book (i.e.SK) had been built up around this concept. This particular concept was very much within the all living religions of our country as can be known from the study of SK. As this work certainly belongs to Jainism it can be said that the same concept might be very much in vogue in Jainism too. Essentially it was believed to perform Dharma, Dana, Tapa, Sadhana etc, in this birth as to have happiness and wealth in the next one. Role of saintly life The saints might be great devotees of Jnanakarma system as can be viewed from the reference of the term Kevleen. What emerges from this word is that the learned and educated people of the society were mostly taken to saintly life. Purmachandra once was a dead body carrier and had therefore decided to become a saint. (Bhava one). A king had also consulted his cabinet for becoming a sadhu (Bhava (wo). Four Cardinal Characters Connected with religion was astronomy. People were used to consult an astrologer for Muhurta for performing sacred things. A reference is to be found for observing Muhurta at the time of the marriage between Kusumavali and Kunvarsinh (Bhava two). The study of SK helps us to know that Dana, Sila, Tapa and Bhavana were the four major characters of

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TITLET-8962 the religion (Bhava three). It seems that people then might be understanding these four elements of religion. Following were enjoying a great importance in religious context : SadhuDharma, & Yati-Dharama (Bhaya one), Bhavana-Dharma, Dana-Dharma, Sila-Dharma, Tapo-Dharma (Bhava three). Mantra, Namaskara, Karmas, Anuvrata et cetera were considered as part and parcel of the religion. Social Stratigraphy Drawing a picture of the then society SK does help by offering good data. Varied people constituted the society. King, Brahman and saints were enjoying high status in the society. Then comes in the rank were merchant class and government servants. People like Candal, fishermen, thieves etc. were cinsidered as the people of lower strata in the society. Even then we do not find a single reference regarding four-fold varna system in SK. Marriage System Though youths of both sex were free to choose their life-partner, the consent of the parents was formally essential. Prince Sinh and princess Kusumavali had decided to get married, but they did seek the permission of their parents (Bhava four). Dhana and Dhanasree fell in love. The father of Dhana asked for his son the hand of Dhanshree (Bhava four). Dowary system was prevalent. The tradition of firealter was also there. Exchange of things from lovers was also in vogue. Fruits, floweres, garlands and painting of swan were the objects of exchange between Kusumavali and Sinhal (Bhava two, p. 72-86). Parent's Approval a must Not only in marriage affairs but in other equally important matters the parents' approval was also considered necessary. Dharan, son of a a merchant Bandhudatta, after returning

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anusaMdhAna - 17*63 from abroad had sought the advise of his parents for his desire to live saintly life-even after earning from his experience a high respect from and a promising offer made by the king, which he very politely declined (Bhava six, p. 490). Miscellaneous Facets Dream had an important place in the society. Things seen in dreams were considered as true. Shreekanta, wife of Purushadatta, saw a lion in her dream (Bhava two) and in this context she named her new-born as Sinha. People used to hide wealth as there is a reference in SK of a buried golden-vessel with tunnel containing seven hundred thousand Dinar (Bhava two). It may be conjectured that people used to bury their precious belongings from the fear of stolen away. This means theft was known to the society. There are references to the thefts in the 2nd, 3rd, 4th and 6th Bhavas. Maurik was a thief as mentioned in the 6th Bhava. Death sentence was imposed for theft or robbery. (Bhava three). We also have an idea of what sorts of currency was in force then & there. Dinar was used as an official currency. Oft-repeated references to the word Dinar help us to consider this thesis. A compromise resulted into going abroad for merchandise after a waring dispute between Dharana and Devanandi. The agreement was made in this context wherein a goods worth five hundred thousand Dinar was to be given to both of them (Bhava six, pp.410-11). There is a reference to two hundred thousand Dinar when queen Kantimati sent two of her servants to hunt for a proper prince for her daughter (Bhava eight, p. 614). It becomes clear from these references that the Dinar was the currency of the treasury but there is not a single reference to its various denomination in SK.

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37T HE7-81964 A strange custom was prominently in vogue in the then society of Rajasthan in particular and elsewhere in general. It was none other than giving a poison whenever an occasion occurs either of dispute or disagreement or difference of opinion. There are such several references in SK. Because of distrust, Nandayanti gave a snake-poison to Pornabhadra (Bhava two, p. 109). Normally it was given by mixing in food. Shikhin was given poison by his mother Jalini (Bhava three). To keep away from sea-journey Dhanashree had given a poison to her husband Dhana (p. 202). To hold control over the buried wealth Gunachandra was given poison by Balachandra (Bhava three). There might be games of varied nature for entertainment but SK does not throw more light on it. There is a reference of gambling in the 4th and 9th Bhavas. Gunachandra vias undergoing a training in Bow-learning (Bhava eight). It seems from this reference that Bowing might be one of the games in those days. Varied types of riddles (game) come up in the conversation between Gunachandra and the two votaries, namely Chitramati and Bhusana, sent there by queen Kantimati as mentioned earlier. In this sort of game a verse can be recited keeping the last alphabet in context which is very similar to present day Antaksari. There is also a reference to the game like asking questions and getting answers. Gudha Chaturtha is also refered to in this context (Bhava eight). Hence, people of those times might be enjoying their free time playing different games. Mine of Onomastics SK is full with numerous place-names and personal-names of varied test and nature. It is also true that many of those names are but fictitious. Even then those fictitious names do help us in framing and designing the patterns of naming things and persons, for the author of the work does reflect

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HTET-8965 the object, thought and action of the society in which he lived-irrespective of whether names are real or not. Most of the names occured in SK were emotional & qualitative. e.g. Aparajita, Amarsena, Kantimati, Gunachandra, Gunasena, Chitramati, Jayasundari, Manabhanga, Yashovarma, Vilasvati et cetera. The second category includes names such as Indradeva, Indrasarma, Agnisarma, Candra, Devanandin, Dharmaghosa, Dhanadeva, Dhanashree, Nandivardhan, Yajnadatta, Laksanasena, Laksmikanta, Shridevi, Somadeva et cetera. These names have been originated from personal names of Gods. Asokadatta, Kumudini, Kusumavali, Kalamegha, Candrasara, Samudradatta etc. were the names originated from flowers, counstellation & natural elements. Flora-Fauna We do get some information about the position of florafauna from SK, Horse, elephant, donkey, rat, frog, parrot, monkey, goat, peacock, swan, dog, lion, snake etc. were the animals refered to in SK. We also know some thing about trees such as magoes, coconut, jasmine etc. To sum up, it can be concluded, in the light of the facts cited above, that SK provides useful information on varieties of things and aspects of cultures and enhance our knowledge about the past of Rajasthan, for it was written there; but being a Jaina Muni, the author had an advantage of knowing things elsewhere while undertaking Vihara and hence about our country in general.