Jasahar Chariu

SR No.: 001841
Original Sutra Author: Pushpadant
Author: Parshuram Lakshman Vaidya, Hiralal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1972
Total Pages: 320
Language: Apbhramsa
Classification: Book_Devnagari & Story
File Size: 22 MB

Page 14

GENERAL EDITORIAL
13
of oblation of human beings, either for progeny .or for satisfying the dead, one need not feel that Puşpadanta's depiction of human sacrifice is imaginary. Human sacrifice has been much common in Panjab, formerly called the Yaudheya country inhabited by people of the Yaudheya clan which has its own history. Puşpadanta refers to Rajapura, the capital of the Yaudheya territory; and it is obviously the present-day Rajapura, a junction on the NorthWestern Railway. Puşpadanta does not mention the name of the father of Mári. datta, but his contemporary Soma deva mentions it ( in his Yaśastilaka ) as CandaMahasena which very much resembles Mahāsenapati mentioned in the Vijayagarh record. These parallels possibly indicate that Somadeva and Puşpadanta had some historical incidents before them which go back to 3rd or 4th century A. D. The couple that was chosen for sacrifice had blood relation with the Yaudheya ruler. There is evidence in the Kuvalayamālā ( A. D. 779 ) that Jaina monks toured in Punjab; and Toramāna ( 5th century A. D. ) had a Jaina monk Harigupta of the Gupta-vamśa residing in his capital Pavvaiya; and some of his pupils travelled to Rajasthan and Gujarat where they had temples constructed and religious teachings spread. The name Sudatta mentioned in the Jasa haracariu reminds us of Yakşadatta among the teachers of the Guptavamsa.
While analysing the religious back-ground of the Jasaharacariu, in all its details, Dr. Hiralalaji observes that there are two currents of religious creeds, one of offering living beings in a sacrifice and partaking of flesh, which was sponsored by Rșis; and the other, upholding the sanctity of all life (and even the intention to kill is as heinous as the actual act of killing) which was sponsored by Munis. The roots of these two points of view are sufficiently old; and the story of Yaśodhara brings out how the doctrine of Ahimsă is the triumphant value for judging all human relations, and this kindness to or sanctity of life was extended to the entire animate world. History shows that this Ahimsă has left great impression on the moral outlook of civilised India.
The development of Yaśodhara's tale in the hands of many authors in their different works ( already listed by Dr. P. L. Vaidya) is an engrossing topic by itself. Most of the works dealing with the career of Yaśodhara are available in Mss. in Poona, Karanja and other places. The earliest author is Prabhañjana; his work has not been discovered so far; but there is a specific reference to it and to its author by Uddyotana in his Kuvalayamālā ( 779 A. D.) in this manner (p. 3, line 31 ):
सत्तूण जो जसहरो जसहर-चरिएण जणवए पयडो । कलिमल-पभंजणो च्चिय पभंजणो आसि रायरिसी।
This verse indicates that Prabhañjana was once a king and had conquered many of his enemies; he was far famed on account of his Jasa harcariya; and he was a Rājarși, capable of destroying the dirt of Kali age. The Jinaratnakośa (Poona 1944 ) reports three Mss. of Yasodhara-caritra-pithabandha by Prabhañjana Guru, two from Idar and one from Moodbidri. Pt. Bhujabali Shastri's Catalogue of Moodbidri Mss. does not give any reference to it. Those who have access to Idar collection might see, if there are any Mss. there as noted above, and whether this Prabhañjana Guru has anything to do with the author mentioned by