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________________ The Praksta in Karnataka Dr. M. D. VASANTHARAJA There is clear evidence to be pointed out that Praksta language was current in Karnataka 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 Bshatkathakosa of Harisena and also the Srenika story narrated in Brhatkathakosa, Punyasrava Kathakosa 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 Bhadrabahu, the last Dvadasanga Caturdasa parvin, to south suggests a flow of religious people whose mother tongue was Prakpta. 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 iksa, had accompained the Munisangha Headed by Bhadrabahu and was performing penance at the Nisidhi of his guru Bhadrabahu Swami. Bhaskara stayed here for a few days and established a township and caused a temple to be constructed. After this Munis and Sravakas from north continued to visit this sacred place i. e., Tirthaksetra the fact of which is indirectly attested by the statement 'Kramena Saptasatam rsinami-radhitamiti jayatu Jinaeasanamiti', i.e. And in course of time Rsis numbering seven hundred 1. Rajavalikatha of Devachandra Bhadrabahubhattaraka Katha. parisaMvAda-4
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________________ The Prakrit in Karnataka 237 took the vow of Aradhana or Sallekhana 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 Prakrta that was handed down in the line of teacher and pupil from the time of the Nirvana of Mahavira. Puspadanta and Bhutabali are the two Acaryas 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. Puspadanta 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 Jivasthana-satprarupana in 177 suttas. Then he sent those suttas to his fellow student Bhutabali who was staying at Daksina Mathura with a view to ascertain his opinion regarding his plan of preparing the compendium of the Agama. Bhutabali 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 Satkhanda gama was completed and was sent to Puspadantacarya, who felt immensly happy in getting his desire fulfilled. The literary history of Karnataka opens its chapter with the composition of Satkhand agama and its commentaries. Vanavasidesa, where Puspadanta is said to have initiated the composition of Satkhandagama is, it is needless to say, the ancient kingdom in the Southern part of Karnataka with Banavasi as its capital. It is in this region that Puspadantacarya initiated the composition of Satkhandagama and thus this forms the Adimangala of the history of contribution Karnataka to Prakft literature. Further the traditional account in relation to the composition of commentaries on Satkhandagama and also on Kasaya pahuda of Gunadhara, which is looked up on as the 2nd sacred Agama of Digambara Jainas, is in itself a history of Praksta literature relating how Praksta 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 Satkhanda gama Kundakunda is mentioned as the first commentator. He is remembered by Digambara Jaina sect throughout the parisaMvAda-4
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________________ 238 jaina vidyA evaM prAkRta : antarazAstrIya adhyayana 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 Praksta language. Mulacara which is in the name of Vattakera 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 Karnataka. Next to Kundakunda Shyamakunda is mentioned to have written commentary in Praksta, Samsksta and also in Kannada. Here is an important record in relation to the writing in Kannada language as this comnientary of Shyamakunda happens to be the earliest Kannada piece of writing. Further again the commentary Cudamani of the extent of 84000 granthas and the Panjika of the extent of 7000 grathas by Tumbuluracarya are to find a merited place of recognition in the history of both Praksta and Kannada languages. It is true that these commentaries have not come down to us. But the traditional account, maintained in Srutavatara, is accepted by scholars as authentic. The next commentator to write commentary in Prakpta is Bappadevaguru. Finally the series of Commentaries came to a close with the famous commentary 'Dhavala' by name in Mani Pravala style on Satkhanda gama by Virasenacarya and Jaya Dhavala on Kasaya pahuda by Virasena and his disciple Jinasena. Thus the history of the composition of Satkhandagama and of its commentary and also of the commentary on Kasayapahuda forms the main part of the contribution of Karnataka to Praksta literature. It is a well established fact that Karnataka was the main centre of the activities of Yapaniya sect of the Jaina monks. Contribution to literature from this sect of the Jaina monks has been applauded even by early Acaryas of high reputation. Sivakoti is one such name which has been respectfully mentioned by Jinasenacarya in his purva purana Mularedhana is his work which it is needless to say, is in Praksta. 2. Sitibhutam Jagadyasya Vacaradhya Catustayam/ Moksamargam sa Payannah Sivakotirmunisvarah || 49 // Purva Purana-Parva-1 parisaMvAda-4
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________________ 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 parisaMvAda-4