Bruhat Katha kosha

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

Page 54

INTRODUOTION
battle that ensued Kūņiya and his ten brothers died and went to the Hemābha hell. The Kappiyā continues the narratives of the sons of Kala and others who entered the order under Mahāyira and attained various heavens as a result of their religious practices. The Pupphiyā narrates the story of Angaï of Sāvatthi who was initiated into the order by Pārsva and who was consequently born as a moon in the lunar region as a result of his monastic discipline. The next interesting story is that of Somila, the learned Brahmin, who was almost converted by Pārsva; but he grows slack, adopts Brahmanic ways of life by planting trees etc., and becomes a Disāpokkhiya monk. A god, however, enlightened him; he resumed Jaina vows; and after severe penances he became Sukra planet and would attain liberation in due course. Subhadrã yearned for children, but she had none. She became first a lay woman and then a nun in the Jaina church; but her longing for children remained and she began to fondle the children of others. Though banished from the monastic congregation, she remained a nun but continued nursing children. Consequently she was born as an attendant-goddess Bahuputrikā. In the next birth she was born as Somā, was married to a Brahmin Rāştrakūta and had sixteen twins within sixteen years. She got disgusted with this life, entered the order, and in due course attained liberation. The Pupphacūlā narrates stories of ladies who were good disciples of the nun Pupphacūlā and secured heavenly status. Bhütă, for instance, was a pupil of Pārsva and was admitted to the order of nuns. She had a fancy for washing everything with water against monastic rules. As a result of this, she first reached only the heaven and then attained liberation later in the Mahāvideha' country. The Vanhidasão gives stories of twelve Vrşņi princes, the sons of Baladeva. The glories attained by prince Nisadha, the disciple of Nemi, are explained by a reference to his past life as prince Vîrāngada who practised penance for fortyfive years, was subsequently born in heaven and then became Nisaqha. As to his future, he would become a monk, go to heaven and then later attain liberation.
The Vivāgasuyam, as its title indicates, gives narratives to illustrate the unhappy and happy consequences of wicked and pious acts. The first section gives ten stories illustrating the fruits of wicked acts; while the second gives only one story about good deeds and the remaining stories are to be mechanically narrated. Ikkāi, the district officer, was cruel and oppressed people with heavy taxes etc.;' as a result of this, he suffered incurable diseases in this life and was born as Miyāputta, of foul constitution, in the next birth. Passing through various lives of beasts and birds, he would be born as a merchant-prince; he adopts Jaina vows, becomes a monk, and goes to heaven; and at last he attains liberation. The Bhima killed many beasts to satisfy the pregnancy-longing of his wife for flesh and wine. She gave birth to a child, Gottāsaya by name, that grew into a wicked hunter, exessively addicted to flesh and wine. In the next life he was born as Ujjhitaka, a despicable boy, who proved to be a curse
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