Bruhat Katha kosha

Author(s): Harishen Acharya,
Publisher: Bharatiya Vidya Bhavan

Page 52

INTRODUCTION
as a monk when he is sick and ailing. A second time he is not successful, so they interchange their places. Kandarika finds the pleasures of royalty to be painful and goes to hell after death; while Pundarika becomes a worthy monk and attains liberation. The lesson of the story is quite apparent that monks should follow Pundarika's example. All these stories have some lesson or the other for devoted monks.
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The Uväsagadasão presents ten narratives which are pattern-stories, glorifying the lay-followers that are an example for others. They are all put as contemporaries of Mahāvīra who prescribes the elaborate vows following which they attain liberation in due course. Ananda is a model Uvasaga who acquires Avadhi-jñana by practising the vows and observances. Kamadeva, Culanipiya, Surădeva and Cullasayaya stick to their vows in spite of external temptations and threats: even when life was in danger, when relatives were persecuted, and when their health and possessions were at stake. Kunḍakoliya is firm in his faith and could not be tempted to the creed of Gosāla. Saddalaputta is converted from the Ajivika faith to the creed of Mahāvīra; and it was not possible for Gosāla to win him back. Mahasayaya was a pious house-holder; his vicious wife tried to tempt him, but was consequently cursed by him that she should be born in hell; Mahāvīra told him to repent and confess for his curse which he did, and attained liberation in due course. Nandiņipiya and Salihīpiya are pious householders that attain liberation duly. These stories are moulded in such a pattern that it is possible to multiply them to any number by simply changing the names etc.: the purpose is the same, though the names and a few other details differ. Dadhapaïnna appears to be a symbolical name for a soul that has developed firm faith and thus attains liberation: his biography is found both in the Uvavaiya and Rayapaseņaïjja.
Taking into account the stereotyped plan of narration and the division into Vargas, we can group together the second Śrutaskandha of Nāyādhammakahão, Antagaḍa-, Anuttarovavaiya-dasão and the Nirayavaliyão which comprises the last five Upangas. In the second section of Nāyā., it is expected of the reciter to elaborate from the skeleton, proper names and catchwords of the story 206 stories of, which that of Kali alone is given in full. They are all meant to explain how certain goddesses came to have their positions on account of their religious practices in earlier births. Kāli, for instance, hears the preachings of Parsva and becomes a nun under the guidance of Pupphacula. As expected of her, she is not indifferent to the body, but is much attached to the toilet and has to go out of the Gana consequently. She practises fasts etc., and is born as a goddess. She comes to Mahavira to honour him, and he narrates to Gautama about her future fate. The stories in the Antagaḍa-dasão fall into two divisions according as they are associated with the age of Ariṭṭha-Nemi and Kanha Vasudeva or Mahavira and Seniya. These ninetytwo lessons give us tales of men and women who put an end to Samsara and attain liberation after conforming to the creed of Tirthakaras. One feels overwhelmed by the idea that men