Narrative Tale in Jain Literature

Author(s): Satyaranjan Banerjee
Publisher: Asiatic Society

Page 22

NARRATIVE TALE IN JAIN LITERATURE
Taking into account the stereotyped plan of narration and the division into Vargas, we can group together the second Śrutaskandha of Nāyādhammakahão, Antagaḍa-, Anuttarovavāiya-dasão and the Nirayavaliyão which comprises the last five Upangas. In the second section of Nāyā., it is expected of the reciter to elaborate from the skeleton, proper names and catchwords of the story 206 stories of which that of Kali alone is given in full. They are all meant to explain how certain goddesses came to have their positions on account of their religious practices in earlier births. Kāli, for instance, hears the preachings of Pārsva and becomes a nun under the guidance of Pupphacūlā. As expected of her, she is not indifferent to the body, but is much attached to the toilet and has to go out of the Gaṇa consequently. She practises fasts etc., and is born as a goddess. She comes to Mahāvīra to honour him, and he narrates to Gautama about her future fate.
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The stories in the Antagada-dasão fall into two divisions according as they are associated with the age of AriṭṭhaNemi and Kanha Vasudeva or Mahāvīra and Seniya. These ninetytwo lessons give us tales of men and women who put an end to Samsara and attain liberation after conforming to the creed of Tirthakaras. One feels overwhelmed by the idea that men and women even from royal families are getting themselves initiated into the order: the call of spiritual freedom is demanding a sort of religious recruit on a grand scale and thus swelling the ranks of ascetic legions. A few stories are given in full and the rest are to be mechanically multiplied. The story of Gayasukumāla is a typical ascetic tale illustrating penancial heroism and forbearance. The six male children of Devaki were transferred, through the divine courtesy of Harinegamesi, to the lap of Sulasã and had entered the ascetic order. When Devaki was pining that no son was with her and even Kṛṣṇa visited her after six months. Kṛṣṇa obtained a boon by propitiating that very deity whereby Gayasukumāla was born to her. Despite persuasion to the contrary, the prince entered the order to the offence of his father-in-law Somila who felt that his daughter was neglected by him in her prime of youth. One day when he was practising penance on the burial ground, Somila, in a