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KUVALAYAMĀLĀ
[ix. Author's Conclusion ] UDDYOTANA'S PERSONAL OBSERVATIONS AND MANGALA: The author explains how different sections, episodes, characters and events of the plot serve different salutary purposes, ultimately intended to achieve the religious objective. Then, in anticipation of likely criticism, he justifies certain sentiments, contexts, discussions etc. saying that they all constitute dharma-kathā and are ultimately conducive to the development of samyaktva or right faith ( 428). He who reads or hears sincerely this Kuvalayamālā either develops samyaktva or has it made more firm. If one is adept in Deśī-bhāsās etc. one should recite it; otherwise one should read it from a Manuscript in order to appreciate its merits: it gives pleasure, if approached gently and intelligently. It is Hrīdevī who is instrumental for this composition: good people are requested to welcome and look after this, so that it may live long like the fame of Rsabha ($ 429). Further, the author gives some details about his predecessors and himself and about the place and time of the composition of the Kuvalayamālā (§ 430). Then follows the concluding
ind lastly the extent (8 432) of this work is stated to be about 13 thousand granthas (Pages 280.18-284.9).
2. THE STORY RETOLD BROADLY The Kuvalayamālā presents the biography, through a number of bi five souls (1. Candasoma-Svayambhūdeva; 2. Mānabhata-Masirathakumāra; 3. Māyāditya-Mahāratha; 4. Lobhadeva—Vajragupta; and 5. Mohadatta-- Kāmagajendra) who, to begin with, degraded themselves (respectively) on account of intense anger (krodha), vanity (māna), deceit (māyā), greed (lobha) and infatuation (moha); but, with due guidance and mutual co-operation and help on the path of religion, they practised penances etc. and attained liberation in the end. The story is put in the mouth of the author, of saint Sāgaradatta, of Dharmanandana, and of various characters who figure in the narrative.
[I] (i) Candasoma, alias Bhadraśarman, from Ragadā in Kāñcī, was a naughty youth. His wife Nandini was such a nice girl as to captivate the eyes of the village youths. He, however, doubted her fidelity without any reason; and one day, on returning from the theatre, where he heard some foul whisper, he hit, in a fit of anger, his sister and brother, thinking that they were his wife and her lover. Seeing both of them killed by his hand, at his own door, he felt remorse for his sin, and wanted to die with them. People prevented him, and Brāhmaṇas prescribed various prāyas'cittas to get rid of the sin; but he was in a mood of despair and repentance. He went to the saint, Dharmanandana, from whom he adopted a code of religious behaviour and at last accepted renunciation (pp. 45.15- 49.21). He grew proficient in his religious practices (p. 91.30 his anger was not altogether quieted (p. 92.8). In due course, he was born in the Saudharma-kalpa as (ii) god Padmacandra (p. 96.8); and from there, he took birth once as (iii) a Lion in the Vindhyas (102.18). Being duly instructed (by Kuvalayacandra) the Lion died piously and was reborn as (iv) a god in the Vaidūrya-vimăna (pp. 111-12, 216.16). Thence, in course of time, he was reborn
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