Sambodhi 1974 Vol 03

Author(s): Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad

Page 33

VIVĀHAVALLABHAMAHĀKAVYA A lost Jain Sanskrit poem
Satya Vrat While the Jaina church occupled itself in the enrichment of literature, the lalty took meticulous care to preserve it through various devices such As multiplication of MBS and establishment of libraries in different parts of the country. It is a tribute to their catholicity and sagacity that some of the rarest works of different sects are found in Jaina Bhandaras only. However, despito all safeguards natural factors coupled with wanton destruction by foreign marauding bordes have resulted in the loss of a sizablo mass of literature. Vivahavallabhamohakavya (VM) 18 one such work which sooms to have been irretrivably lost. It is known only through its 17th canto, the full text of which is happily preserved in a Ms in the collection of Agarchand Nábata, the noted Jaina savant and antiquarian of Bikaner, The M8 itself is defective Soven of its folios are lost. The remalning seventeen (8-24) contain, besides the extant canto of VM, ton shorter works or parts thereof. The Ms is not dated, but, on palcographic grounds, can be assigned to the 15th century
As the colophon would indicate, the VM had for Its theme the lifeaccount of Tirthankara Neminatha, with particular stress on his proposed marriage with Rajimatı, the charming daughter of Ugrasena. The present canto sets forth, in charming language, Rajmatr's admonition to Neml and her realisation of the knowledge of self. In view of the sequenco of events of Nomi's lifo as described in Hariyathapurana of Jinagena I, the admonition could have been occasioned by her robuttal through Nemi's sodden acceptance of monkhood in proference to the joys of marttal life. The young Nemi had countenancod bis marriage but was so repelled by the proposed mass anmal-killings that he abandoned it right in the midst of its execution. This left poor Rajimati aghast But instead of dissipating herself in mundane pursuits she follow in the footsteps of her Lord, In this philosopbical canto she makes a fervent appeal to the Lord to bloss her with spiritual illamination Following this she feels with the poet that knowledge of self alono 18 real. All olge is illusion. It is a gateway to salvation. (3) This is also quintessence of the teachings of the master (30). It acts at naught the physical and mental afflictions and leads to the fulfiment of desires, Self-realisation stabiliscs the mind which enables the person to concentrato on deeper problems of life. (24, 27). Nemi's life has been the subjoct of two sapskrit Mahakavyas In Jaina literature, Vagbhata's Nemintryana and Kirtiraja's Neminathamahakavya are so well known. Considering the events as set forth thorein, it can be safely assumed that the VM must have contained at least threo more cantos, describing the Lord's ponance and sormon and his attalpment of knowledge (Kalyalya and salvation.)