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INTRODUCTION
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He is quite at home in strings of similes, rūpakas, utprekşās, sleşa etc. The sírňkhalā-yamaka is often used. His descriptions of towns, seasons, natural scenes etc. are a significant contribution to the poetic wealth of the Kuvalayamālā. At places, his style is appropriately swift and catching on account of short sentences (199.30 f.). In certain descriptions more than one piece is added, for instance, that of Narmadā ($ 206, also $ 118). As in oral delivery some looseness in construction is seen (§ 143, cimtiyam, cimtium etc.). His conversational style is throughout successful ($ 104, $ 129 etc.). The talk between the prince and Vetāla ($ 380), amongst water-carrying ladies ($ 243), in the circle of boys in the Matha ($ 245) and between ladies at the sight of Kuvalayacandra ($ 59) are quite poetic and attractive. Sometimes the style suits the context (8 61) with apt expressions and similes.
Uddyotana is a master of Prākrit expression, not of the rigid type seen in the Rāvanavaho etc. but elastic enough to absorb popular traits from Apabhramsa as well as Deśī styles. His illustration of the Mid-Indian Colloquial ($ 245) and the bazaar talk (246) in eighteen desa-bhāṣās are a speciality of this work, and not found anywhere else. He uses a string of verbal forms with a slight shade of difference in meaning (18.26 f.).
As a religious teacher, he has packed his work with details about Jaina doctrines put in the mouth of Tīrthakaras, eminent teachers and offered by himself at suitable contexts. The painting of saṁsāra-cakra is a fine occasion to project in details the picture of life and illustrate the law of Karman and retribution (88 292 ff.). There are pieces of advice full of ethical rigour and moral elevation (8 85). Then throughout the work stand scattered gems of moral maxims and worldly wisdom, more or less arthāntaranyāsas (10.17, 12.24, 13.16, 18,20; 34.1, 48.14, 51.19, 57.9-10, 61.31-2, 127.24, etc.).
Though the society depicted in the Kuvalayamālā, on the whole, is an affluent one with plenty of comforts, pleasures and pastimes ($ 209 f.) for which Uddyotana has a keen eye, he has uniformly held detachment, equanimity and renunciation as the highest values. In fine, ascetic attitude is writ large in various contexts. All the characters, whatever their antecedents, renounce the world and attain better status by their life of piety and austerity. The author does not want the defaulters to be duped by priestly prāyascittas, but puts them on the path of good conduct, placing before them a philosophy of hope and spiritual progress on their own strength. It is a touching context that even birds are talking the language of renunciation when their kith and kin are trying to dissuade them from entering the order of asceticism ($ 402 f.). The parable of kudamgaddīva (§ 166), the juga-samilā drstānta ($ 326), symbolic interpretation of certain popular notions (8 306), the episode of Priyamkara and Sundari (8 349), the biography of rannamdura ($ 181), Ratnamukuta trying to save the butter-fly from dying ($ 230) etc. give good finishing touches to the general atmosphere of renunciation in this work.
Uddyotana is deep in his learning, cosmopolitan in outlook and broadbased in his information. His exposition of Jaina dogmatics and religious doctrines (see pp. 67 f. above) shows his thorough study of Jaina scriptures. He shows good knowledge of asva-sāstra ($ 56), rāsi-phala ($ 48), khanya-vāda (§ 187),
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