Bruhat Katha kosha

SR No.: 016060
Original Sutra Author: Harishen Acharya
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1943
Total Pages: 566
Language: Prakrit, Sanskrit
Classification: Dictionary & Dictionary
File Size: 16 MB

Page 144

INTRODUCTION
113
vii) Orientalists on the Jaina Narrative Literature
We have studied the different aspects of this Kathakośa of Harisena which occupies an important place in Jaina narrative literature, the various currents of which are casually reviewed above. The orientalists began the study of Jaina literature rather late; still many eminent scholars have worked on important narrative texts that have afforded new material to enrich different branches of Indological study. Some have already emphasised its study in understanding Indian life and literature, as well as the salient traits of Indian culture. Some of their remarks are valuable not only as an estimate of Jaina narrative literature but also as constructive suggestions for the guidance of future workers in the field. Critical studies in different branches of Jaina literature are still in their infancy, though the richness of the field was already anticipated by Bühler in his significant remark made years ago: The Jaina writers "have accomplished so much of importance, in grammar, in astronomy, as well as in some branches of letters, that they have won respect even from their enemies, and some of their works are still of importance to European science. In southern India, where they worked among the Dravidian tribes, they also advanced the development of these languages. The Kanarese literary language and the Tamil and Telugu rest on the foundations laid by the Jaina monks. This activity led them, indeed, far from their proper goal, but it created for them an important position in the history of literature and culture." If the workers follow critical and comparative lines of study, the results of their research will enviably enrich the fields of Indological study. With respect to Jaina narrative literature, Winternitz remarks: "Like the Buddhist monks, the Jaina monks, too, delighted at all times in adorning their sermons with the telling of stories, in converting worldly stories into legends of saints, in elucidating Jinistic doctrines by means of 'examples', thus exploiting the inborn Indian love for fables in order to win over and retain as many adherents as possible for their religion." "As in the case with the Buddhist Tätakas, this narrative literature imbedded in the Commentaries, contains many popular themes, including some which occur also in other Indian and non-Indian literatures, and form part of the common treasury of universal literature." We have already studied his views on ascetic poetry which, he further adds, 'likes to take its subjects from popular tales, fairy stories, fables and parables. Now the Jainas have always had a special liking for any kind of popular poetry, especially folk-tales. Taina literature, both canonical and still more non-canonical, is a very store-house of popular stories, fairy tales and all kinds of narrative poetry. About the extent and the reality of tone, he says: "The mass of narratives and books of narratives among the Jainas is indeed vast. They are of great importance not only to the student of comparative fairy-tale lore,
1 On the Indian Sect of the Jainas, London 1903, p. 22. 2 A History of Indian Literature vol. II, pp. 484, 545 etc. 3 Indian Culture, vol I, 2, p. 147. 15