Indian Antiquary Vol 04

Author(s): Jas Burgess
Publisher: Swati Publications

Page 26

16
"As it has been said: The pearl of pleasures is woman with her antelope's eyes' (bhoga-ratnam mrigakshi), the amorous emotion-condiments are of all the condiments (rasa) the most pleasing to the world. The amorous emotion-condiments are, therefore, treated of in the first instance. Herein some mention the tender constant (sthdyi) attachment-condiment (sneha-rasa); it is included in the amorous passion (rati), and so on. Where women are the friends of women, and men those of men, all such friendship too is included in the amorous passion. But the friendship of Rama and Laksh mana and others is included in the peculiar heroism (dharma vira). The love of children for mother and father is included in the fear (blaya),"
THE INDIAN ANTIQUARY
etc.
5. Kesava's or Keşi Raja's Sabda Mani Dar. pana, or Grammar of the Kanarese language. His father's name was Mallikarjuna. As this is also the name of one of Siva's Liñigas, it is no wonder that Lingâit books claim the renowned Kesi Râja to have belonged to the Ligâit sect. But would a Lingâit poet under any circumstances adduce, for instance, the prayer "Give me abundance of joy, O highest Jinendra!" merely to give an example of a very common form of the vocative, having the choice between this one and hundreds of others ? And would he not, once at least, have shown his Lingâit (or Saiva) colours? Besides, his curt language is precisely that of Jaina authors. Kesava's grammar is very valuable, and the only complete one of the Kanarese language in Kanarese (there is also one in Sanskrit) that is authoritative. It deserves to be studied by all that are interested in the Kanarese language.*
6. Devottama's Nánartha Ratnákara, i.e. a collection of Sanskrit words that have various meanings-168 verses in different Sanskrit metres. That the author is a Jaina appears, for instance, from verse 157, in which he states that the word Paramatma has three meanings: (1) the state of existence which wants no support (andháratá) (2) Jineśvara; (3) a Siddha.
A few sectarian works of the Jainas are:
7. Nagachandra's Jina Muni Tanaya (i.e. O son of the Jina Muni "), these being the words. with which each verse concludes. It is a somewhat flat exposition in 102 Kanda (Aryd) verses of what according to Jaina views is virtuous.
8. Sastra Sára. Of this and of the next work I have seen only a fragment. It propounds the views of the Jainas, at the same time refuting Brahmanism.
9. Vrittavilâsa's Dharma Parikshd. Here is the beginning of it in an abridged form:Vaijayanti was a town beautiful for its Jaina
[JANUARY, 1875.
chaityas (sanctuaries). Its king was Jitaripu, his wife Vâyuvega, and their son Manovega. At the same time Vijayapura was ruled by Prabhusalika, whose wife was Vimalamati; their son was Pavanavega. Manovega studied under the teacher (Upadhya) Pushpadatta. His intimate friend Pavanavega had his doubts regarding the Jaina tenets. Manovega asks a Muni what should be done to convince his friend, and is advised to take him to Pâțalipura, where, by means of disputations with the Brahmans, his friend would become acquainted with the futility of Brahmanism.
The two friends went to that town with its fine temples of Brahma (hiranyagarbha alaya) and various Brahmanical devotees (also bhútikádi lingi), encamped in its garden, the next morning put on the disguise of grass- and wood-cutters, entered the town by its eastern gate, went into a temple of Brahma (abjablava), put down their bundles of grass and wood, beat the big (temple) drum (bheri), and sat down on the throne (sinhdsana). As soon as the learned of the town heard the sound of the big drum, they came to the temple, thought the two strangers were great men (karana purusha), made their obeisance, and asked: "What is your country? What sdstra do you know? With what vidyd are you conversant ? Tell us quickly!" They said: "We have seen the whole world, and have come here to see the town. But with sustras and vidyás we are not conversant." Then the Brahmans said: "Except learned men come, beat the big drum, and gain the victory in disputation, they are not allowed to sit on the throne." They answered: "Be it so," and came down from the throne. The Brahmans put the question: "How is it that people of your glorious features appear in such a miserable state ?" The strangers said: "Why do you ask thus? Have there never been any such of your own sect (mata) as have lived in the same state ?" The Brahmans responded: "If there ever have been any people gifted with the same supreme power (vibhaya) as you in our sect, that have lived in such low circumstances, tell us!"
Thereupon the strangers adduced a soka about the ten avatáras of Vishnu (which I give, as it is also quoted in the abovementioned Sastra Sara): matayah kurma varahas cha nárasimhas cha vámanah | rámo ramas cha krishnas cha bauddhaḥ kilki dasdkriti, arguing that Vishnu, as being subject to death and birth, could not be eternal (nitya); and, as having been born as animals, could be but ignorant (alnyáni); and said: "Such being the case, your question regarding our low circumstances is quite futile." To this the Brahmans had no
*This work was published in 1872 at the Basel Mission Press, Bangalore, by C. Stolz.