An Investigation Of Textual Sources On Samavasarana

Author(s): Nalini Balbir
Publisher: Nalini Balbir

Page 14

NALINI BALBIK
AN INVESTIGATION OF TEXTUAL SOURCES ON THE SAMAVASARANA
93
about a real continuity in the tradition. So, sitting on a throne brought by the king or on a mere stool, a ganadhara will tell the innumerable previous births of beings, or answer any question which is put to him (pucchejja, compare above 0.2). His skill is such that listeners cannot guess that he does not possess Omniscience and superhuman qualities (vs. 52) which are strictly speaking the characteristics of the Tirthamkara alone.
2. Other textual material on samavasarana
It is proposed to establish here a typology of the works in which one might expect some information about the samavasarana and see what it can teach us about the conception of the samavasarana in different contexts.
2.1. Typological survey 2.1.1. Descriptions of single samavasarana.s
This is the richest category. Such descriptions are found in narrative literature. An account of the samavasarana is a topos (or a 'standard episode) of the "Universal History". Any work dealing with the career of a Jina is a fitting place for the inclusion of such a description, which is invariably appended to the account of his attainment of Omniscience. A list of some of these passages, with a brief analysis of their most remarkable individual features, is given below." Svetambara tradition:
- Sanghadása, Vasudevahindi (between 4th and 6th cent. ?) 341.14ff.: prose de
scription of Santinátha's samavasarana in Jaina Maharastri with occasional stereotype poetical compounds. The word samavasarana occurs only at the end (343.7). The part played by the gods is variously emphasized. The whole account betrays a knowledge of the evidence available from the samavasaranatract or any other comparable tradition. Note the details about the places occupied by the various categories of beings in the sacred space (341.26ff.): taro ya payakkhiņi-kauna kaya-panivaydo Vemaniya-devio bhavissa-sahu-thanassa dakkhinena dakkhina-puvenam samthiydo, bhavissa-sähuni-ganassa ya. pacchimenam Bhavandhiva-Vanayara-Joisiya-devio dahine-paccacchimena bhayavao phitlydo, paccacchimena duvdra-uttarena Bhavanaval Joisiyd Vantara ya devd. Vemdniya devd uttara-duvdrena, puracchimena maruya manussio ya. The picture is the same as in the samavasarana-tract (see above 1.4.1). The last two sentences are written in a cryptic abbreviating style: understand (paccacchima-Juttarena and (uttara.) puracchimena. - 345.23ff.: very brief evocation of Kunthu's samavasarana. Out of five sentences, three refer to the preparation of the ground
(samosarana-bhüml), its cleaning and purification. - Uddyotanasuri, Kuvalayamála (dated 779 A.D.): Jaina Mähärastri; verses (äryā);
96.28-97.23: samavasarana of Dharmanatha; full-fledged description close to the theoretical tract found in the exegetical literature (compare, for instance, 97.20 with vs. 24cd). However, the location of the audience is rather imprecise (karthal... karthai). - 217.21ff.: brief prose description (long compounds) of Mahavira's samavasarana confined to the main elements. - Ratnaprabhasüri's Sanskrit version of the Kuvalayamala (13th cent.) has a re
markably long passage in Sanskrit anustubhs (p. 40- 41). - Silanka, Cauppannamahapurisacariya (9th cent.): Jaina Mähärastri; mixed verse
and prose; p. 42 (lines 2-5): Rşabha's samavasarana: very brief description in a few long compounds (cp. above, Kuvalayamála 217.21ff.); p. 83: Padmaprabha's samavasarana. No real description. The only point stressed is the disappearance of all conflicts and hates between beings on the occasion of a samavasarana; p. 300 and 303: two metrical and similar descriptions of
Mahavira's samavasarana in ornate style. - Guņacandra, Mahaviracariya (11th cent.), beginning of chap. 8, p. 2516-253a:
Jaina Mähärastri; mixed verse and prose; in spite of its sophisticated kavyalike style, it is still in the orbit of the samavasarana-tract: vs. 15 of Guņa
- Vimalasuri, Paumacaria (end of the 3rd cent.?) 2.50-61: Jaina Mähårästri; verses
(āryā); description of Mahavira's samavasarana. The place is clearly stated to be circular: note the use of the term mandala (in mandalabhoyam, 50). A special word is used to name the three concentric circles where the various kinds of beings sit or stand to attend the preaching: pk. vakkhara. The monks are in the first one; the goddesses of the Saudharma in the second one; and all other beings, viz. nuns, other goddesses (Jyotiska, Vyantara, Bhavanaväsin), all gods (Jyotiska, Vyantara, Bhavanavasin, Saudharma, Kalpavasin), men and kings, animals are in the third one. The Jina is said to speak in Ardhamagadhi.
*K. Bruhn, "Repetition in Jaina narrative literature, Indologica Taurinensia 11 (1983) P. 47.
See 1.3 above for Hemacandra's Trisastitalákápurusacarita, Nemicanda's Mahdviracariya and Vividharithakalpa No. 46, vs. 20-38; below 2.1.5 for Vividhatirthakalpa No. 46, vs. 1-19.