Akhyanakmanikosha

Author(s): Nemichandrasuri, Punyavijay, Dalsukh Malvania, Vasudev S Agarwal
Publisher: Prakrit Text Society Ahmedabad

Page 59

Summary of AMKV.
The eighth adhikāra describes stories of one Dipakaśikha, a servant (karmakari), Navapuşpaka, a gardener (engaged in selling flowers and garlands-mālākāra ), Padmottara, a servant of a sea-faring merchant (nauvittakakarmakari ), and Durganāri, and old lady from Kayandi (Kakandi, modern Khukhundo in U. P.), all of whom obtained merits by worshipping the Jaina-image.
The story of Gandharvadattā, in the legend of Karmakari, is known to Vasudevahindi, pp. 126-154.
The ninth chp. praises the good results obtained by proper adoration of the Jina image after ceremonial worship. The chapter gives stories of Bakula, a mäläkära, Seduvaka, a brahmana' and Nanda, a rich merchant (śreşthi ). In the story of Bakula (p. 114, v. 24), it is said that further account of Ratnacüda and his beloveds Tilakasundari and others may be known from Rayanacüda (Ratnacūda) which seems to be a reference to an earlier work, Ratnacūda-katha.
Next to Jina is the pious Jaina monk, the teacher, who should be duly adored. Fruit of obeisance to the Sadhu is illustrated in the tenth chp. in the account of Hari, i. e. Vasudeva Krşņa.
The eleventh chp. deals with sāmāyika and its good effects even though practiced without knowing it in full details. This is illustrated from the story of Samprati, the Mauryan ruler, who was son of Kuņāla and grandson of Asoka. The story shows that Samprati, converted to Jaina faith by Arya Suhasti, arranged Jaina Rathayātrās, helped Jaina monks in going to Anārya lands,' and asked the merchants in his state to give alms to Jaina monks from their shops (things which the monks could eat without violating their rules of conduct). This shows that in this age, the monks probably could not get sufficient food to live on. The same account is available in the earlier Bphatkalpa-- Bhåşya and Curņi, edited by Muni Punyavijayaji. This account further shows that Kuņāla was made blind because his step-mother changed a letter in a written order of Asoka. Kuņāla was an expert in Gandharva-vidyā (science of music, singing ). These incidents about Kunala, Asoka and Samprati, noted in ancient Jaina texts, seem to be fairly reliable literary sources and deserve to be referred to in a history of the Mauryan rulers. What is especially interesting is the name of mother of Samprati given in the AMKV. (p. 124, vv. 27,42). She was known as Sarayasiri, i. e., Saradasri. The same is also available in the account of Kunälakumara given in Dharmakirti's Vrtti on Devendra sūri's Caityavandana-Bhăşya.. The AMKV. p. 125, v. 67, says that further information about future of Samprati may be read from "Nisihão", i. e. the Nišithasútra. Obviously this seems to be a reference to Nišithă-cūrņi which gives Samprati's account.
The twelfth chp. deals with benefits of hearing the teaching of the Jaina Canons (agamas). Cilātiputra, the son of a maid-servant of a merchant named Dhana, and Rauhineyaka, a great thief near Rajagrba, are said to have profited from such teachings of the Jina. 1 The story of a leper comming in the assembly where Mahavira is preaching, and the inquiry of Sreņika about the
leper, etc. are well-known to Jaina Avašyaka literature, and to the texts op Mahavira, Sreņika and Abhaya, See
also Upadešamālā-tikā of Ratnaprabhācārya ( composed in 1182 A.D.), pp. 489 ff, 2. Cf. with this the following - 3fCWritetsfHeat #feat fofagauti raat gyar ife
दमिले य घोरे ॥ ३२८९ ॥ The comm., based on earlier Cirni on his verse, states - स सम्प्रतिनामा पार्थिवः अन्ध्रान् द्रविडान् चशब्दाद् महाराष्ट्र-कुडकादीन् प्रत्यन्तदेशान् घोरान् प्रत्यपायबहुलान् समन्ततः साधुसुखप्रचारान् साधूनां सुखविहरणान् 3 dia art I - Brbatkalpasūtra with Niryukti & Bhāşya, vol. III. pp. 917-921. Also, Nišitha Cūrņi. vol. IV.pp.
128-131. 3. Sri Devavandana (Caityavandana) Bhäşya with Sri Samghācāra-Vrtti of Dharmakirtti (pupil of Devendrasuri ).
pp. 347 ff. For a summary of the story of Kuņāla, see, J. C. Jaina, Life in Ancient India as depicted in Jaina Canons, p. 390; for Buddhist version of the story, Law, B. C.. Geographical Essays, pp. 44 f. See also, Sanghåcåravidhi (Comm. on Devendra's Devavandana-bhäşya, op. cit.). pp. 279 ff. Also sce, Avasyaka
Vrtti of Haribhadra, I. pp. 371 ff; UTR., pp. 186 ff., Nayadhammakahão, 1.18. 5. Also in Trişastišalakäpuruşacharitra, of Hemacandra, parva 9. Vyavahārasūtra bhäşya and vștti, uddeśa, 2.