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Studies in Jainology, Prakrit
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(iii) In the Bhasya one sees an attempt at continuing, besides the new a Sanskrit exegesis, the old Prakrit tradition in a new form.
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Now examining the first line of thinking of Alsdorf's opinion, of course on the basis of my own comparison of the two works of the Jaina exegetical literature, namely the Visesa Avasyaka-bhāṣya and the Avasyaka- curni,17 I find that the learned Professor's attention has, some how, missed the narrative element which prominently appears in the Avasyaka-curni, wherein the kathanakas are narrated in beautiful Prakrit prose. On the other hand, the Viseṣa Avasyaka-bhāṣya is satisfied by merely giving a very bircf summary of the narrative or rather by quoting the concerned Niryukti verses containing catch words of the respective narratives. For example. after mentioning in v.3332 (which also happens to be the Niryukti verse No.865) the eight names of religious heroes to be examplified in respect of sāmāyika, the Viseṣa Avasyaka-bhāṣya disposes off the cight narratives in just 17 verses (3333-3349). The narrative of Cilatiputra is given here in just four verses (3341-3344), which, also, happen to be the Niryukti verses 872-875." On the other hand, in the Avasyaka-curni the tale of Cilatiputra is fully and beautifully told in Prakrit prose on pp.497-498, and this prose narration is followed by the same Niryukti verses (872-875) by way of its closure with an apt quotation." Hence the Viseṣa Avaśyaka-bhāṣya cannot be said to be a mere versification of the prose tradition represented by the Avasyaka-curni. Second the Viseṣa Avasyaka-bhāṣya comprises Mulabhāṣya, Bhāṣya and Viseṣabhāṣya verses. Such composition cannot be said to be a single (planned) attempt at representing the old prose tradition. Third, when we go to extend such comparasion of Bhasya and Curni to some other similar cases, we find that the comparison does not stand at all: The Dasaveyaliya-bhāṣya comprises 63 verses2 and the Uttarājjhayaṇa-bhāṣya comprises just 45 verses;21 how, then, can
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