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sixteen)
PREFACE and it is known in Marusthala even today by the same name (Jhankhar). The Avacūrikā notes Dunduyūlaka i. e. Dundālo as its another name. Again, in the description of Autumn, there is a reference to putting of the Tilaka-mark of sandal-paste on the head of horses and cows. Most probably it is indicative of the occasion of the Navarätra and Vijayādaśami festival. In Rājasthān, to-day also it is a custom to perform the worshipping ceremony in the horse's stable and the cowstall during the Daśerā festival, and it is considered a specially festive occasion anong the Rājput families.
Among the Muslim poets who have composed in Indian vernaculars Amir Khusaro's (died in 1325 A. C.) name comes first and after him comes the famous poet Malik Mohammad Jāyasī (c. 1540 A. C.) who composed his Padamārata in the Avadhi language. But until now we had not come across any work of a Muslim author written in the earlier and more widely employed cultural languages of India, Prakrit and Apabhramśa. As such, the present Apabhraṁsa poem interspersed with Prakrit can be considered as a very important work. Its date also is earlier to those of the above-named two poets and its subject matter too is very attractive. Accordingly, Abdala Rahamāna appropriates the honour of being the first Muslim poet to assimilate Hindu culture and to master the Hindu literary style prevalent in his times.
Let us hope that following Abdala Rahamāna, who having drunk deep at the fount of Hindu culture and inspired by noble sentiments composed his invaluable work in the then common literary language of India, our Muslim brethren of today also becoming inspired by similar sentiments will make their best contribution to the Indian literary treasures by composing works of value in our national literary language.
I conclude this preface in the words of Abdala Rahamāna himself:
जेम अचिन्तिउ कजु तसु सिद्ध खणद्धि महंतु । तेम पढंत-सुणताह जयउ अणाइ अणंतु ॥
9th August,
1945
JINA VIJAYA MUNI.
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