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Studies in Jainology, Prakrit
goddamam' (p.177.25).
With a few simple words, the picture of a person or a situation is lucidly painted for the reader or listener : ‘avarga! laleyam bagi marumātamguda de kannaniran tivi nelanam bareyuttire' (p. 21.23); “pemdatiyam soppunaragi badiye' (p. 153.1-2); Cilāta risiyaram kamdu. pageyam nenedu pardina rūpam kaikomdu bamdu nettiya mcgirdu kamgalam todi tine' (p. 168.4-5); “Vistamatsyan kamdu sairisalarado... neraviyol soltu siggagi pogi nattanaduviru! bamdu kiccani tagulci podam' (p. 192.19-22).
The Vigour of the prose, mostly with its natative beauty, can hardly be forgotten: 'edeyol batleyolorvanam podamagayyudiye katti omdevaregutti polala janamga! musurikomdu...tcjasviyam kamdu (p. 13.23-26); “mahāmuniyam malarci pattirisiyurahsthalamam nabhivaregam vidarisi...kayda karbonna kilgalam nelanam tapinamurcipogiridodo' (p. 51.27 10 52.2); ‘ninnam hedi pāgudamgalam pergadegalumam...balam berasu bamdu polalain müvalasagi muttidode. (p. 149.3-6).
The author, being a Jain monk, and therefore a skilled story- teller, narrates these stories, which are drawn from different sources, as if they were his own. Hence, naturalness in narration is a notable excellence of the prose of this work, and this appears to its best in the narration of the folk-tales (pp. 14- 22, 76-77, 177 etc). Moreover, Muency of narration and case of cxpression can be seen together in an attractive blend : Gajakumaranum lanna bedida varamam pettu paradara pārvarokkaligara samntara polalolagulla...lanniccheyimdam morcdumotlayisiyuydu baluttirc' (p. 51.5-7); “Halamukhamemba pārvam tanna nūdana Kcyyanulalemdu pogi kesarādudam kamdu padanalicmdu...bhaļāraram kamạimtemdam (p. 152.16-18); ‘malle kclavu dinadim melc Suvrateyemba mahadeviyodane mamuri kajjamam samakattikondu...taleyam kirisi kariya kovanavan udisi...
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