Kesarimalji Surana Abhinandan Granth

Author(s): Nathmal Tatia, Dev Kothari
Publisher: Kesarimalji Surana Abhinandan Granth Prakashan Samiti

Page 1229

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Karmayogi Śri Kesarimalji Surāņā Abhinandana Grantha : Seventh Part
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Originally, this kind of literature was not very lengthy but with the passage of time it. grew in size and contents and began to exert an ever greater influence on the thought and action of the period. Jain writers, for example, concerned themselves less with strictly individual biography and purely political narrative and more with the evolution of social forces and religious as well as social institutions. Muscial literature, for example, was a most helpful and fascinating hand-maid to the understanding of man and the universe. The literature of the period also presented description of mythical aspects and compared folk-customs and thus maintained closed liaison with religion and environment. Such productions were highly appreciated by both materialists and the philosophers. By voice and pen the saints and sādhus of Jain order preached prodigious number of bits of information and primitive folk-lores intermixed with philosophical ideas in such a subtle manner that the readers and audience could lead themselves towards a higher plane. In a way the literature referred to above was fostering an intellectual movement of impressive and effective nature.
In so far as the social life and cultural progress of the vast majority of the people of Rajasthan is concerned, the Jain literature in prose and poetry), therefore, constitutes for the period under review, our basic source of study. It is both dull and tedious at the occasion of this magnitude to attempt an exhaustive analysis of these assets. I, therefore, crave the reader's indulgence to select a few of the typical examples to highlight their importance.
Such, in the first place, is the Nabhinandana Jinoddhāra Prabandha by Kakkarsūri of the 14th century A. D. It consists of five chapters in Sanskrt verses and contains mainly the traditional account of the Uddhāra ceremony of the temple of Satruñjaya by Samara Singh, a Jain devotee of repute. Accidentally the poet also records the accounts of Ukeśapur (Osiän) and Kiratkūpa (Kirādu), the two important towns of religious and economic importance. The comments on the life and the court of Alauddin Khilji and the attitudes of the Turkish nobility are of special interest. The picture of the Vaisyas, as drawn by the writer, is that of incressant toil devotedầto religious practices and acts of piety. As regards the duties and functions of the Sanghas, our author takes a realistic view. The duties appear to be thoroughly in accord with the practice of the age.
Such is also the work entitled the Hammīramahākāvya of Nayacandra Sūri, composed in the 14th century A. D.8 It is a historical Kavya of 14 cantos, dealing with the Chauhan ascendancy, particularly the heroic works of Hammir Deo of Ranathambhor. Though, it contains unnecessary and meaningless descriptions and digressions, the author cleverly introduces a
1 Compare, References in Social Life in Medieval Rajasthan, G. N. Sharma, pp. 141-142. 2 Compare, Kalpasūtra Paintings of the 16th century, note, Rajasthan Studies, G. N. Sharma,
pp. 141-143. 3 Prastāva, III, IV. 4 Prastāva, I, vv. 43-63, 343-356. 5 Prastāva, III, vv. 10-18, 273-317; 318-323. 6 Prastāva, I, vv. 32-37. 7 Prastāva, IV, vv. 1-19; Prastāva, V, vy. 1-23; 174-182 etc. Compare, References from
Rajasthan Studies, G. N. Sharma, p. 174. 8 Nothing is definite about the date of the work. On some indications of the author it appears.
that it was completed in or about 14th century A. D., vide Hammiramahākāvya, p. 28.
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