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 71

40
BRHAT-KATHAKOSA
ary on these gāthas gives the illustrative stories in Präkrit, the presentation being an admixture of prose and verse. Prof. Jinavijayaji informs me that Tineśvara-sūri, the pupil of Vardhamăna-sūri, himself has composed the găthås as well as the stories in their present form, though it is not unlikely that he might have incorporated earlier material.' He quotes canonical passages and stray verses in Sanskrit, Prakrit and Apabhraṁsa.
Kathākośa : It is a collection of 27 tales (beginning with the story of Dhanada and ending with that of Nala ) illustrating the fruits of worship and other pious duties and religious virtues, the effects of four passions and the consequences of ascetic observances. According to Tawney's estimate, these stories are genuine fragments of Indian folk-lore, but they have been edited by some faina theologian for the purpose of the edification of the votaries of that religion, and they are, in their present form at any rate, intended to illustrate the tenets and practice of Jainism. It is written in Sanskrit interspersed with Prākrit găthās. The name of the author is not known, nor can we assign any definite date to this work. Three names of kings, Karka, Arikesarin and Mammaņa, mentioned in this work, are traceable to the royal dynasties of Karnataka in the loth and Ith centuries A.D.; and from these references Dr. Saletore observes thus : 'it may not be unreasonable to conclude that the work may have been composed after the last quarter of the eleventh century A.D.'
Kathākośa ( Kathāratnakośa): It was composed at Broach in Samyat 1158 (-57 = I10I A.D.), the author being Devabha of Prasannacandra. According to the doctrine of Jina, the path of liberation is sustained by the good monk and the good householder, well-versed in their respective duties. A good monk is not possible without his being a good householder: he who can practise the partial course of conduct is able to practise the full one. To become a good householder one has to be endowed with general (sāmānya) and special ( visesa) virtues: the former are 33 in number and refer to right-faith and eight Angas, religious devotion, devoted support of the institutions of the temple and monkhood, and the cultivation of philanthropic, noble and gentlemanly traits of character; the latter comprises 17 virtues referring to the practice of five Anuvratas, seven Sikşavratas, some of the Avaśyakas with Samyarana and renunciation.
Peterson (Reports IV, p. xliv) remarks: 'Composed, Samvat 1092, in Āsāpalli a Lilāvatikatha and in Dindiyänakagrāmaa Kathānakakośa.' According to Mr. Desai (Jaina Sa. Itihāsa p. 208 ), he composed Kathākośa between Samvat 1082-1095. Brhattippaņikā puts Samvat 1108. So this Kathäkośa can be assigned to the
econd quarter of the 11th century. Winternitz (HIL p. 543) puts 1092 A.D.:.
perhaps he mist ok Samvat for A.D. 2 The work is in the press at present, and I am thankful to Sri Jinavijayaji who
kindly sent to me thirteen advance formes. 3 This Kathäkoga is translated into English by O, H, Tawney, Oriental Translation
Fund, New Series II, London 1895.
4 Jaina Antiquary (Arrah 1938) vol. IV, No. 3, pp. 77-80.