Page #1
--------------------------------------------------------------------------
________________
The Prākşta in Karnataka Dr. M. D. VASANTHARAJA
There is clear evidence to be pointed out that Prāksta language was current in Karnātaka region as early as third century B. C. In several places of Karnataka, about ten Minor inscriptions of Ashoka, the fanious Maurya king, have come to light. These could not have been here unless there were people who could read and understand the message contained in them. In addition to these inscriptions there are semi-historical stories, which indicate the prevalence of political contact between Southern and Northern regions of India even prior to the time of Ashoka. Karakandu story narrated in Bșhatkathākośa of Harişeņa and also the Śreņika story narrated in Brhatkathākośa, Punyaśrava Kathakośa and Vaddaradhane are two such stories, which indirectly provide proof for the political contact that existed between Northern and Southern regions of India during Sixth Century B.C. This contact again establishes language-link between these two parts of India. Prakrta was the spoken language that was current through out Northern India in those days and the same must have served as a link-language, rather than any other language. Further again the story of the migration of the huge Munisamgha under the leadership of Bhadrabāhu, the last Dvadaśanga Caturdaśa pärvin, to south suggests a flow of religious people whose mother tongue was Präkpta. According to the tradition. Bhaskara undertook a journey with a big army and retinue to Kalbappu i.e., Chandragiri at Shravanabelagola to pay his obeisance to his grandfather Chandragupta, who, having taken Munid ikṣā, had accompained the Munisangha Headed by Bhadrabāhu and was performing penance at the Nisidhi of his guru Bhadrabāhu Swami. Bhāskara stayed here for a few days and established a township and caused a temple to be constructed. After this Munis and Srāvakās from north continued to visit this sacred place i. e., Tirthakşetra the fact of which is indirectly attested by the statement 'Kramena Saptasatam rșiņāmi-rādhitamiti jayatu Jinaéasanamiti', i.e. And in course of time Rșis numbering seven hundred
1. Rājāvalikatha of Devachandra Bhadrabāhubhattāraka Katha.
परिसंवाद-४
Page #2
--------------------------------------------------------------------------
________________
The Prakrit in Karnataka
२३७
took the vow of Arādhana or Sallekhanã and died'. (Inscription No. 1 the earliest one.)
By about 2nd Century A.D., we can say with certainty, there were Nir grantha Munis hailing from Southern Indian regions who were
xperts in the Jaina lore in Prākrta that was handed down in the line of teacher and pupil from the time of the Nirvana of Mahavira. Puşpadanta and Bhūtabali are the two Ācāryas who lived in 2nd century A.D. and received the Agama lore from Dharasena, who in his old age had taken residence in Chandraguha at Ujjayantagiri. Puşpadanta after the completion of his studentship goes to Vanavasidesha. There with a desire to save the Agama lore, whatever he had received from his guru, plans to bring out an epitome of it and thus he composes Jivasthāna-satprarūpanā in 177 suttas. Then he sent those suttas to his fellow student Bhūtabali who was staying at Dakşina Mathura with a view to ascertain his opinion regarding his plan of preparing the compendium of the Agama.
Bhūtabali on seeing those sutras could read the mind of his elderly fellow student, who was already aged, and so he himself continued further the composition of the Agama. Thus finally the composition of Șatkhandā gama was completed and was sent to Puśpadantācārya, who felt immensly happy in getting his desire fulfilled.
The literary history of Karnāțaka opens its chapter with the composition of Satkhand agama and its commentaries. Vanavāsideśa, where Puşpadanta is said to have initiated the composition of Şatkhandāgama is, it is needless to say, the ancient kingdom in the Southern part of Karnataka with Banavāsi as its capital. It is in this region that Puspadantácārya initiated the composition of Şatkhandāgama and thus this forms the Adimañgala of the history of contribution Karnāțaka to Prākft literature. Further the traditional account in relation to the composition of commentaries on Șatkhandāgama and also on Kaşāya pähuda of Guņadhara, which is looked up on as the 2nd sacred Agama of Digambara Jainas, is in itself a history of Prāksta literature relating how Prāksta language continued to be cultivated at least in the Jaina religious sect of the Karnataka upto 9th century A. D. In the line of these commentators of Șatkhandā gama Kundakunda is mentioned as the first commentator. He is remembered by Digambara Jaina sect throughout the
परिसंवाद-४
Page #3
--------------------------------------------------------------------------
________________
२३८
जैन विद्या एवं प्राकृत : अन्तरशास्त्रीय अध्ययन
several countries with high veneration. His name is mentioned as a 'Mangala' in association with the names of Bhagayan Vira Tirthankara and Gautama Ganin. It is true that his commentary on Satkhandigama, like those of his many successors, has not come down to us. But his twelve or thirteen Pahudas, which have come down to us, are the gems of the Adhyatmika sacred works which are in Prāksta language. Mülacāra which is in the name of Vațţakera also has been attributed to Kundakunda. It is true that this question of authorship of this work is yet to be decided conclusively, and therefore it cannot be claimed for definite as the contribution of Karnāțaka.
Next to Kundakunda Shyamakunda is mentioned to have written commentary in Prāksta, Samsksta and also in Kannada. Here is an important record in relation to the writing in Kannada language as this comnientary of Shyāmakunda happens to be the earliest Kannada piece of writing. Further again the commentary Cūdāmani of the extent of 84000 granthas and the Panjikā of the extent of 7000 grathas by Tumbulurācārya are to find a merited place of recognition in the history of both Prāksta and Kannada languages. It is true that these commentaries have not come down to us. But the traditional account, maintained in Srutāvatāra, is accepted by scholars as authentic. The next commentator to write commentary in Prākpta is Bappadevaguru. Finally the series of Commentaries came to a close with the famous commentary ‘Dhavala' by name in Mani Pravāla style on Şatkhandā gama by Virasenācārya and Jaya Dhavalā on Kasaya pähuda by Virasena and his disciple Jinasena. Thus the history of the composition of Satkhandāgama and of its commentary and also of the commentary on Kaşāyapähuda forms the main part of the contribution of Karnataka to Prāksta literature.
It is a well established fact that Karnātaka was the main centre of the activities of Yãpaniya sect of the Jaina monks. Contribution to literature from this sect of the Jaina monks has been applauded even by early Ācāryās of high reputation. Sivakoti is one such name which has been respectfully mentioned by Jinasenācārya in his purva purana Mülārēdhana is his work which it is needless to say, is in Praksta.
2.
Sitibhūtam Jagadyasya Vācārādhya Catusţayam/ Mokşamargam sa Päyānnah Sivakotīrmunisvaraḥ || 49 //
Pūrva Purana-Parva-1
परिसंवाद-४
Page #4
--------------------------------------------------------------------------
________________ The Prakrit in Karnataka Karnataka mentions proudly the names of Pampa, Ranna, Janna and many others as its great poets. But if it were to extend its consideration beyond the range of Kannada literature and look upon Sanskrit and Prakrit poets as its own then Puspadanta will find a place of an equal rank, if not more, with the Kannada poets of the best order. His works Tisafti Maha purisa-Gunalarkaru, Jasaharacariu and N. yakumaracariu in apabhrania-Prakrta stand on par with any one of the best Kavyas in Sanskrit and Prakrit. Gommatasara of Nemichandra Siddhanta-Chakravarti, because of its popularity, is worth mentioning as the contribution of Karnataka to Praksta literature, though it is only a compendium of early literature on Jiva and Karina and not an original contribution. In the field of Vyakarana literature also Karnataka has its own contribution through Trivikramas Prakrta sabdanusasana. It is true that this work lacks originality and is only a reproduction af Hemachandras Praksta Grammar. But its popularity in South India cannot be ignored while considering its place in the history of Praksta literature. Not that Praktta was cultivated in the circle of Jains only. Sanskrit play writers, following the rules of Dramaturgy, have given place for Praksta in their plays. Similarly in other literary works also, though very rarely, Praksta has found place. For instance in Basavarajiya of Palkurike Somanatha (12th century A. D.), we find about twenty five Praksta stanzas. However, it should be noted that in Karnataka gradually Sanskrit gained prominence and Praksta lost its place of being a literary language even in the circle of Jaina monks. Dept. of Jainology & Prakrit University of Mysore, Mysore परिसंवाद-४