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The earlier lives are narrated directly or some time through the mechanism of Pürvabhavas put in the mouth of some saint or so. These Bhavas have their interest in various ways. They link Mahavira, the last Tirthankara, with Vrsabha, the first Tirthankara of Jainism. Secondly, the Karma doctrine, which is the backbone of Jainism, is so well demonstrated by these births: every one is responsible for one's own Karmas (in thought, word and deed) and one cannot. escape them without experiencing their fruits, good or bad. Thirdly, so many characters, both human and sub-human, are introduced; and it is a psychological study by itself. And lastly, good many moral and religious lessons are conveyed through various situations, persons and sermons. In fact some of the details have a great salutary effect on the pious mind and go to stabilise a religious bent of
mind.
What has been a Puranic theme woven round the historical personality of Mahavira is set into a framework of Sanskrit Kävya with all its characteristics by Asaga. The division of Sargas, metrical pattern, the nature of characters, requisite descriptions, use of embellishments, introduction of poetic flavours and the objective. of the poem: all these make this Prabandha a Kavya. Asaga is well read in earlier Sanskrit Kävyas of eminent poets like Kālidāsa, Bharavi, Magha and others. He inherits the inspiration from Jinasena; and he is steeped in Jaina dogmatics expounded in earlier works of Kundakunda, Pujyapada and others. He has a remarkable love for poetic descriptions and details, often at the cost of the narration of the story or of events. Asaga has stated that this Sanmati caritra of his is
सदलंकारविचित्रवृत्तबन्धम् ।
and this is fully borne out by the various Alamkäras and metres used by him. They are studied in details by Dr. Nemichandra Shastri1 and by Pt. l'annalal Sahityacarya,and they need not be repeated here.
In addition to what Asaga has inherited from the poets and authors noted above, Pt, Jinadas, Dr. Nemichandra Shastri and Pt. Pannalal have shown how Asaga's work is indebted to the Jivandhara-campü, Dharmasarmabhyudaya and Candraprabhacarita which are closely studied in the circle of Jaina Panditas. The common ideas and parallel expressions are quite obvious. Some of them may have been inherited from earlier sources. But the question who is indebted to whom has to remain an open one for further study and investigation in view of the chronological sequence of these authors and the authsenticity of the passages in a particular context. Asaga can be indebted only to those authors who lived earlier than the middle of the 5th century A.D.
1. Samskrita Kävyake Vikāsame Jaina Kaviyoka Yogadāna, Delhi 1971, pp. 139-167.
2. In the Hindi Introduction included in this volume.
3. In the footnotes to his edition noted above.
