Studies in Jain Literature

SR No.: 001868
Original Sutra Author: N/A
Author: V M Kulkarni
Publisher: Shardaben Chimanbhai Educational Research Centre
Publication Year: 2001
Total Pages: 114
Language: English
Classification: Book_English, Literature, & Story
File Size: 14 MB

Page 184

166 STUDIES IN JAIN LITERATURE cultural material found in the two texts. in their Introduction the editors clearly point out the difference between the Vedas on the one hand and the Buddhist Tripitakas and the Jain Agamas on the other. The former are sabda-pradhana whereas the latter are artha-pradhana. The Brahmanas have preserved not only the original words of the Vedas but their correct pronunciation also. The Jains have tried to preserve the meaning of the words concerned and not the original words of their Tirthamkaras. This is a fact none can deny. It would not, however, be correct to belittle the importance of words. If words are to be depreciated there is hardly any sense in undertaking a project like the present one and discussing the principles to be followed in critically editing the agama texts and collating scores and scores of copies of text and recording variant readings. It would only mean 'much ado about nothing.' On p. 39 the Anuyogadvarasutra is referred to as "the earliest among the commentaries on the Avasyaka', but on p. 45 we are told that 'it does not provide us with an exposition of the Avasyaka-sutra'. The suggestion of the editors that "Ghodamuham' and 'Nagasuhumam stand for asva-sastra and hasti-sastra respectively deserves consideration. In his paper "Identification of a Few Sastras mentioned in the Jaina Sutras" (JOI, Baroda, Vol. XVIII, 1968) Shri Anantlal Thakur identifies these two sastras with a work on erotics by Ghotakamukha and a work on the Science of Logic (Suksmonyayah) respectively. The English rendering of the Gujarati Introduction is quite satisfactory. It covers the entire Introduction except the topics entitled "Nandisutra-Anuyogadvara-sutrantargata Sanskritic Samagri" (Gujarati Introduction, pp. 52-70) which is summarised under the heading "Discussion on Certain Secondary Subjects" (pp. 72-76). The editors fight shy of discussing the example of Vridanaka-rasa as it refers to the ancient custom (prevalent in some parts of India) of taking the bridal garment (Vahu-potti=vadhunivasana=anandapata) from house to house with a view to declaring the bride's virginity and its being saluted to by the bride's father-in-law and mother-in-law. Acarya Haribhadra and Maladhari Hemacandra do not, however, hesitate to explain fully this gatha in their commentaries. We come across reference to such a bridal garment being carried from house to house in the Gathasaptasati (V. 57) also. The editors understand the verse illustrating hasya-rasa somewhat differently from the commentators referred to above. It is also possible to take the gatha as referring to the illicit love between the vadhu and her devara, especially in view of some gathas in the Gathasaptasati portraying such love between them. The editors rightly point