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 62

INTRODUCTION
by giving the accessory details. There are Nijjuttis o en canonical texts. Some independent Niryuktis like the Pinda-, Ogha- and Aradhana- are there: the first two appear to be the supplements of Daśavaikālika- and Avasyaka-niryukti; while the last is known only from a reference1, and it appers probable that it might have been absorbed in texts like the Bhagavati Aradhana, Maraṇasamähi2 etc. More than once the legendary environments of a certain discourse are given by the Niryukti: for instance, it is the Niryukti that gives details about Ardraka (in the Suyagaḍam) who held a debate with Gosala etc., as noted above. The Niryuktis themselves have many significant contexts and references which necessitated the subsequent Cūrṇīs, Bhāṣyas and Tīkās to give elaborate Kathānakas for a clear and full explanation. A few examples may be noted. The Uttaradhyayana-niryukti refers to Dhanamitra, Hastimitra, Svapnabhadra etc. to illustrate how bravely they faced different parisahas which are twenty-two in number; similar stories are found in other contexts too. Daśavaikālika-ni., in course of the exposition of Udaharaṇa, gives important references (verse 61 etc.) which presuppose, if not written, at least oral Kathanakas. In other contexts (verses 77, 81, 87, 162, 239 etc.) either proper names are mentioned or significant catch-words are given which become meaningful only when the legends are added in details. Even the Nandisūtra gives certain verses, perhaps of a traditional nature, which enumerate illustrative terms sela-ghana etc. to characterise good and bad pupils; and these have occasioned elaborate stories. As yet we have no clear idea about the early sources of these Kathānakas. It appears from certain references that some Kathanakas were present in the Dṛstivada, which is lost now; and the details of such a Kathanaka of an elephant are mentioned in the Maranasamahi Païņņa (verses 512-20). The Avasyaka-ni. is a pretty important text, or at least it has been given that importance by some of the extensive commentaries written by celebrated authors. The text affords many occasions for introducing Kathanakas, say in applying Anuyogas, in illustrating Buddhis, in the context of correct reading of the text etc. Consequently the Curņi, Bhāṣya and Tīkā have been replete with Kathānakas, both in Prakrit and Sanskrit, and the total bulk of these stories is of staggering magnitude.* Leumann has already summarised the stories on the Daśavaikālika-ni. and edited separately a few stories from
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1 Müläcāra V. 82, p. 233, ed. Māņikachandra D. J. Granthamala No. 18, Bombay Samvat 1977.
2 The concluding gathas of Maranasamahi are very significant and interesting. This work has inherited ideas, and possibly verses also, from eight earlier texts: 1) Marana-vibhatti, 2) Marana-visohi, 3) Marana-samahi, 4) Samlehanasuya, 5) Bhatta-pariņņā, 6) Aurapaccakkhāņa, 7) Mahapaccakkhana, and 8) Arahaṇāpaiņņa.
3 Sri-Viseṣavasyaka, with Gujarati translation, parts 1-2, Agamodayasamiti, Bombay 1924-7, pp. I. 509, II. 513 etc.
4 The volumes of Bṛhatkalpasūtra, five of which are already out (Bhavanagar 1933-38), are rich in illustrative narratives.