Kavya Prakasha Khandana

SR No.: 002506
Original Sutra Author: Siddharshi Gani
Author: Rasiklal C Parikh
Publisher: Singhi Jain Shastra Shiksha Pith Mumbai
Publication Year: 1953
Total Pages: 148
Language: Sanskrit
Classification: Book_Devnagari & Literature
File Size: 8 MB

Page 36

professions of this young man. तदा विश्वंभराभर्तुः साऽब्रवीत् प्राणवल्लभा । 'तारुण्ये क्व मनःस्थैर्यमसंभाव्यमिदं वचः ॥ ( श्लो. २६९ )
INTRODUCTION
S. retorts by quoting the example of the king of 'Balaksha"
बलक्षाधिपतिः किं न तारुण्येऽभूज्जितेन्द्रियः । ( श्लो. २७० ) and defends his thesis before the Queen in the Tarkika style. Nurjahän haughtily (f) answers the arguments. After the Queen finishes J. again joins issue and tries to show the absurdity of S.'s position and says "God created all thus for our enjoyment, and by obeying his command we shall be happy hereafter while you are unhappy here and will be so hereafter"." It is to be noted that S. has to concede - 'आदिष्टं सत्यमेवैतत् प्रियं च प्रभुभिः ।' but retorts by saying
रक्तानां क्षोभयेच्चित्तं विरक्तानां तु न क्वचित् ॥ ( श्लो. २९९).
As the last argument J. uses the theory of Syadvāda against this Syadvadin and tells him that to be insistent on any one thing is 'Mithyātva', the sin of heresy to be avoided by a Jain. S. replies that Syadvāda is not to be used for defending sinful acts; in fact there should be no Ekanta even in Syadvāda. The king gets angry and finally uses the argumentum ad baculum and terrifies the monk with mad elephant but ultimately banishes him from his court and orders him and his likes to live only in jungles-a fit place for them.
This episode in the poem describes a real event in S.'s life as it is corroborated by other sources also. Some of the arguments advanced by Nurjahan and Jahangir have a touch of reality, in as much as, they have a non-Hindu ring about them.
Because I says तथा चाहः
17
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If the incident deecribed here took place somewhere about 1613 A. D. we can say that B. C. was written when the whole thing must have been fresh in S'.s mind.
1 This reference to the king Balaksha might be the result of his study of Persian literature. The legend however seems to have been Indianised.
सोलह सहस्स महेलिओ तुरी अठारह लक्ख । सांकेर करणई छोड्या सहर बिलक्ख ॥
Here the mention of sixteen thousand women probably reflects the Kṛṣṇa folklore. Here the reference may be to the famous saint by name Ebrahim Ibu Adham, a native of Balkh, B. C. f. n. 87. p. 54].
2 जगत्कर्त्रा कृतं सर्वमस्माकं भुक्तिर्हेतवे । तन्निर्देशं प्रकुर्वाणा अग्रेऽपि सुखिनो वयम् ॥ २९६
हापि दुःखिनो यूयं परत्रापि च दुःखिनः । भवितास्थेश्वरप्रोक्तमार्गातिक्रमतत्पराः ॥ २९७
3 Vijaya Tilaka-Süri-Rasa, Adhikara I. See Sri Desai's Introduction p. 57 f. n. 88.