Kuvalayamala Part 2

SR No.: 002778
Original Sutra Author: Udyotansuri
Author: A N Upadhye
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1970
Total Pages: 368
Language: Sanskrit, English
Classification: Book_Devnagari & Literature
File Size: 12 MB

Page 303

KUVALAYAMĀLĀ
Varṇaratnākara ed. by Dr. S. K. CHATTERJI (Asiatic Society, Calcutta 1940) may also be seen. A learned poem like the t was already written by that time; under the Vākāṭakas even some kings contributed to Prakrit poetry; and it is under these auspices that the aff style was thriving. So it should be presumed that I had its patterns of description which
is adopting here. Dr. A. MASTER has taken this phrase to refer to the script: 'The script of the original Ms. is named Maraṭṭhaya desi vannaya, in all probability that to which the name Nāgarī was afterwards given.' As it is seen, there is no reference to script here, nor would the context justify his interpretation. In the classification of T, given above, the author would put his work, namely, the 4, under ; but because some other elements, as noted below, are introduced in it, it has become a संकीर्णकथा. In this सकलकथा are introduced तापस, जिन and 12) Though the work is composed in Prakrit, just out of curiosity there are introduced Sanskrit passages by way of quotations or in the mouth of other characters (); some times is used; and in some places is presented. My friend Dr. H. L. JAIN sees here a veiled reference to the लीलावई of कोऊहल in which तापसजन and सार्थवाह are introduced and which is composed in . It is an ingenious suggestion: my only difficulty is that there is no context for the author to refer to any work or author which he has done and, I believe, finished, in the earlier section. 15) This classification is more or less in the manner of Haribhadra in his समराइच्चकहा which defines them in details. In this classification, कुवलयमाला is a धर्मकथा; but it has become संकीर्ण in view of the details about काम and अर्थ introduced here. 17) A सज्जन offers even 'life' when asked for, then why not give at least the 'ear': a nice appeal indeed! 21) ifquit etc. are the tactical stages of imparting the rather than the types of it. In arifqut the mind of the hearer is to be first captivated by narrating something pleasant or catcning; in the second, faeifquit, the mind of the reader which has already come under the teacher's grip is now to be distracted or dislodged from its attachment or addiction; in the third, , the mind of the hearer is made receptive for religious ideas; and in the last, fat, the mind develops positive detachment or renunciation. 23) According to the traditton recorded in the कल्पसूत्र, सुधर्म was the disciple of महावीर and all the निर्ग्रन्थ श्रमणs of the present time are his spiritual descendents, other Ganadharas being without any descendents. Many of the canonical passages show that is addressing them to. The present context puts that verse (line 24) in the mouth of g, but I have not been able to spot it in any canonical text: and Pt. MALAVANIA also writes to me to the same effect. It is not unlikely, therefore, that
himself has composed this verse keeping in mind the contents of the Tin which we have a similar context. A detailed disscussion of this topic is also found in the foff (Chapter III), 199 ff. The phrase अक्खेवणि अक्खित्ता occurs in the निर्युक्ति, गाथा No. 211. 25 ) Here possibly the author has in view the biography of Kapila (see JACOBI, S.B.E., 45, pp. 31-32, foot-note) who is said to have addressed the Eighth Lecture of the Uttaradhyayana. He 'sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating his stanza after each following verse (as dhruva) till, at last, all the robbers were converted'. After Kapila attained omniscience, the event is explained thus by Nemichandra in his commentary on the उत्तराध्ययन (श्री आत्मवल्लभ ग्रन्थाङ्क - १२, Bombay 1937, p. 125 ) : इओ य रायगिहस्य णयरस्स अंतरा अट्ठारस जोयणाए अडवीए बलभद्दपामोक्खा इक्कडदासा नाम पंचचोरसया अच्छंति । नाणेण जाणियं - जहा ते संबुज्झिस्संति । तओ
ओ संपतोय तं पएस । साहिएण य दिट्ठो 'को वि एइ' त्ति । आसन्नीहूओ नाओ जहा - समणगोत्ति, अम्हे परिभवि आगच्छइ । रोसेण गहिओ सेणावइसमीवं नीओ । तेण भणियं - खेल्लामो एएणं ति । तेहि भन्नइ --नच्चसु समणग त्ति । सो भणइ-वायंतओ नत्थि । ताहे ताणि पंच वि चोरसयाणि तालं कुट्टति । सो वि गायइ धुवगं - 'अधुवे' इत्यादि । एवं सव्वत्थ सिलोगंतरे धुवगं गायइ 'अधुवे' इत्यादि । तत्थ केइ पढमसिलागे संबुद्धा, केइ बीए, एवं जाव पंच वि सया संबुद्धा पव्वइय त्ति । इत्यभिहितः संप्रदायः 1. Of course possibly with this incident in view, उद्योतन has composed a fine context to illustrate the fourfold aspect of the . 27) The author calls this verse both and. The second part has 28 Mātrās (13/15); but the counting of the first part may vary from 28 to 32. Identification with any recorded type presents some difficulty. The expression संबुझह किं न बुज्झह occurs in the सूयगडं 1.2.1.1.
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Page 5-lines: 11) The author is adopting these four aspects of the T here; and if some amorous contexts are introduced, it is only the refqft aspect, inducive to the adoption of religious life. 14) ffaf, the author himself. 21) The author wants to adopt