THE KUVALAYAMĀLĀ-KATHĀ OF RATNAPRABHASŪRI

Author(s): A. N. UPADHYE
Source: Annals of the Bhandarkar Oriental Research Institute , 1968, Vol. 48/49, Golden
Jubilee Volume 1917-1967 (1968), pp. 63-70
Published by: Bhandarkar Oriental Research Institute

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 THE KUV ALAYAMÃLÃ-KATHÃ OF RATNAPRABHASURI

BY

A. N. UPADHYE

The Kuvalayamälä-kathä ( -samksepa ) by Ratnaprabha ( -su

stylistic digest in Sanskrit of the earlier work in Prakrit, the Kuvaí
Uddyotanasûri. Uddyotana completed his work at Jalor ( in Rajast
March 21, A. d. 779; while Ratnaprabha's Sanskrit Digest is to be a
to the 13th century a. D. The Kuvalayamãlã ( KM ) is already p
edited by the present writer, in the Singh! Jain Series, No. 45, Bh
Vidyã Bhavana, Bombay 1959. The Kuvalayamàlãkathà ( KMK ), in
was first published by the Ãtmãnanda Jaina Sabhã, Bhavnagar
edited by Muni Chaturavijayaji. A revised edition, based on m
material, is brought out by the present writer, and published as a s
to the Prakrit text in the Singh! Jain Granthamãlã ( No. 45 ), Bom
( also separately issued ). The object of this paper is to institute a
comparative study of these two works, one in Prãkrit and th
Sanskrit, the latter based on the former and both dealing with
subject matter.

May be under the impetus given to Sanskrit learning und

Paramãra rulers of Malwa like Muñja and Bhoja and the Caulukya
Gujarat like Siddharäja and Kumãrapãla, there was seen an attemp
into Sanskrit some of the earlier works in Prakrit and Apabhr
instance Amitagati1 wrote his Dharmaparìksà in Sanskrit (a. d. 10
it is obviously based on earlier Prãkrit and Apabhramsa works of
name composed by Jayaràma and Harisena. Jayarama's work in Pr
not discovered as yet, but Harisena specifically refers to it. Likewi
gati's Pañcasamgraha and Àràdhanà are Sanskrit versions of earlier
works of those titles. In Gujarat it is found that PradyumnasOri
ed a Sanskrit digest or epitome, the Samarãdityasamksepa ( A. D. 12
Samarãiccakahã of Haribhadra ( c. a. d. 700-777 ) ; and amongst
mporaries and colleagues Munideva epitomised in Sanskrit the Sàn
caritra ( a. d. 1265 ) of Devacandra who had written it in Prãkr
1 N. Premi: Jaina Sãhitya aura Itihãsa (Bombay 1956 ), pp. 275 f. ; A. N.
Upadhye: Hariçena's Dharm apar ïkçâ in Apabhramša, Annals of the B. O. R. I., XXIII,
pp. 529 f.
2 H. JAcobi : Samar ãditya-samTcsepa , Ahmedabad 1906; Samar àie cakahã , Bt
I,, Calcutta 1926,

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 64 A. N. UPADHYB

Ratnaprabha present
is interesting to note t
mnasCri. It is such Sa
circulation of earlier
some of them even l
red, because the thirst

The KM has 13000

Shorter Recension ; b
3804, 3894 and 3994
of the extent of KM
sions of chapters etc.
and fourth are nearly
the fourth is a little less than double of them. Both KM and KMK are
apparently in mixed prose and verse. The structure of the tale is such that
it presents inherent difficulties for dividing it properly in different sections.

Ratnaprabha compliments the KM for its captivating contents. He

plainly states how he is composing his Campü in Sanskrit based on the ear-
lier Prakrit work of the saint (Uddyotana), known as Dãksipyacihna
( I. 9-10 ).1 He is quite modest about his poetic abilities ( asâra-vacasà'pi
maya *2.34 ). He is after all summarising for his spiritual benefit ( asyàh
kathãyãh samksepah kriyate svãríha-siddhaye I. 13b) the tale composed by
( Uddyotana ) Stiri, Dãksinyacihna, who received it from Hrï-devatâ. In
this tale, the importance of acquiring Samyaktva is emphasized ; friends
discharge their responsibility of mutual co-operation ; and the essential ob-
jective is the attainment of Nirvána ( *2. 27-8 ).2
Uddyotana describes the KM as a dharma-kathã which has assumed
the form of a samkirna-kathã (4. 16) ; because it inherits the characteristics of
different Kathãs, it uses different metrical forms, it employs different narra-
tive styles, and in it various languages ( and dialects ) are used ( 4. 5f. ). The
label samkirna is all the more confirmed by the complex threads of the story
which covers many lives of five souls, by author's richness of information
and proficiency in different lores, by varied situations and descriptions, by
manifold episodes and religio-didactic exhortations, by parables, sub-tales
and conversations depicting different poetic flavours, and by religious ele-
ments seen everywhere in this work. Ratnaprabha does not describe his
1 fàfàfôm IT siTfïïT
mito ira: srcra srfààtaìFg ti
2

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THE KUVALAYAMALÃ- KATHA OF RATNAPRABHASURI 65

work in these terms, though he inherits some of these contents.

calls his work a Campü. An admixture of prose and verse is the
nition of a Campir. But this blending can be effected even in diff
It appears that the Prakrit work, viz., KM, was intended more fo
than for a learned man's reading. That explains why some time
repeat the ideas from the earlier prose, why more than one piec
tion is added in a context, why questions are put and followed by
descriptions, why conversations are added, and why different la
dialects are employed. The KM is both instructive and entertain
informative enough to attract the intellectual aristocrat ; but mo
it caters to the tastes and sentiments as well of the popular sec
society. The KMK is essentially a Campů, written in a le
following earlier models in elegant Sanskrit, though the religiou
the author is obvious in more than one place.

Ratnaprabha's object is to narrate the tale of Kuvalayam

ornate style so characteristic of Campu works in Sanskrit : thus e
is made to present the structure of the story in its fundamental
dentally incorporating the didactic, religious and entertaining t
concisely as possible. He closely follows the Prakrit text so far as
tion of the events is concerned ; and the matter in both the wo
easily compared paragraph to paragraph.

Descriptions in Apabhramsa, conversations ( some times

and often in colloquial Mid-Indian ), elaborated details, cont
information from various lores and walks of life and long-draw
sermons are some of the specialities of Uddyotana. But longish
of urban and natural situations, series of similes and strings of
KM are often passed over by Ratnaprabha who gives at the mos
jectives and similes to suit the idiom. The KM has a few par
describing Madhyadesa and Vinîtà ( §U3-17 ); some descriptions
put together for stylistic effect; they are detachable partly or wholl
much loss to the narration ; and they are richly embellished w
parisamkhya . The KMK, however, has just some sentences roun
few verses with blesa ( *3. 1-18 ).

Likewise Ratnaprabha gives the description of the river N

four lines ( *52. 36-39 ), but in KM nearly a full page ( 121
with what may be called alternative patches of description of a r
tana's elaborate description of Vijayâpuri ( referring to such de
dings, talks in the street, schools of study, gossips in Boys' host
sation of merchants from different parts of the country, trader
¿BORI 9

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 66 A. N. UPADHYE

mad elephant runn

half a page (61. 13-3
bing the Saudharma
nearly a page for th
tions the KMK does
well digested and exp

Ratnaprabha's verse
14) are quite catching
pushes the reader in
prabha goes on narrat
Ratnaprabha effectiv
f., this being the des
tive sentences in Pra
style2 which is more
Even in narrative con
by Ratnaprabha (10.
*10. 2, 31. 1 & *11. 5
In a few cases, even
narration are closely
Some of the catchi
descriptions in Ap
Mid-Indian colloquia
& *24. I7f. ), intere
details and context
*55. 36 f. ) of the
ordinate the narrat
independent ideas ( 1
Though such context
and literary training
has a classical touch
affectations of the P
lie catches the style

1 KM : ^ ťífcT
il KMK i atffa JŤ:
jwjčrcr*: «sfa; Řw >•

2 KM : 2^i3ìì ^ sum UJÍT I AČT šift ft «fcr

frSŤTTf I 3imSJTTTT 3^ èwi, q«tqî»TgT fïî
ïtfrït i KMK : »iRt ^ Řsmr

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THE KITVALAYAMALA-KATHÃ OF RATNAPRABHASURI 67

the Prakrit original ( 119. 10 f. & *52. 6).1 Thus in KMK th

ment, the current of narration, neat spicing of expression and
ideas are mainly attended to. Ratnaprabha's narration is less dis
digressions, descriptions, religious details, language puns, jocula
subordinate episodes and poetic flourishes than in KM.
What Uddyotana elaborates poetically is narrated by Ratna
a nutshell. The fourfold Dharma, detailed compliments to liter
cessors, references to sajjana and durjana (§§11-12), miseries of
four grades of existence ( §§75-85 ), enumeration of kalàs ( 22. 1
types of horses ( 23. 22f. & *9. 17 ), details of rasi-phala ( 19. 12f
religious, philosophical (203 & *71 ), dogmatical and technical dis
those on kasäyas (81. If. & *30. 8f.), lesyàs (245. 6f.), ärädhanä (2
etc. are duly curtailed in KMK. Ratnaprabha just refers to garbh
but the Prakrit text describes it elaborately, along with the acti
palace ( 17. 15 ff. : one has to compliment the wide range of inf
Uddyotana ).
As contrasted with Uddyotana's elaboration of religious
ideals throughout his work, Ratnaprabha's exposition of them i
to be called ' moderate ', because he has not been able to avoid them alto-
gether in his Campii. In one or two contexts he has added them to such an
excess ( *36- *38. 5 ) that he should have avoided them altogether in a styli-
stic Campü, so ably attempted by him.
Here and there one finds some differences in details between KM and
^CMK. In KM Tãrãcandra was initiated under Sunanda ( 100. 5 ) but in
KMK he is called Dharmanandana ( *42. 31 ). While contracting the details
Ratnaprabha describes Bhogavatî as janani of Kuvalayamãlâ ( *64. 13 ), but
the KM correctly describes her as janani , dhài etc. ( 161. 26f ). In one case
the confusion of details noticed in KM ( 244.24 ) is duly set right in KMK
( *79.36 ) : possibly Ratnaprabha could have better control on his details,
because his work is smaller. Ratnaprabha tries to stick to the conventional
list of four kasäyas ( *12. 23 ), though Uddyotana adds moha in a separate
verse (44.16). It is interesting to note that the scheme of illustrations of
anantànubandhi etc. has reference to four kasäyas only ( 44. 24f. ). The KM

i KM : 3rd, m&a swd, W: wivà, mw, stâî

I 3*outt 3m-g55RT?mír ra » KMK : uòìw ,

STOH: nfaZK ^T:, ^

čTWTHTi; I

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68 Á. H. UPADHÝE

has five ascaryas f

( *62. 17-8 ). The KM
adds a few verses on
famous as a ksetra
called Vrata-drstànta
daughters-in-law is
The KMK has also a
( *33. 32-9, *33. 40-*
prabha ( *36. 1- *38.
drance in the narrati

Some words and e

their Prakrit counter
he did not have Uddy
by Ratnaprabha may
koti-sastra ( *14. 16 ) f
khatikä-khamda ( *4
*45. 17, the same in
bohittha ( *46. 36 );
for perhaps *bhãdey
or the reading might
yàlì 23.7 for which th
In this connection
tion : anvesayàmi lag
lagna with Infinitive
with verbal forms o
cases are noticed by m
century a. d. ).

Then in the KMK w

not quite appropriate
1 Sk. uccala ( *21.35 )
padra (*15. 20), correc
( *15. 21, perhaps fol
bhatah. - cittaviyà ad
if the equivalent is a
and Bàhuphaliha ( 10
rectly, Darpaparighah
254 ). - Barayaurl (
1
- Bhaddasetthï ( 70.
2
orthographical confu
7). - mahãsunnãranna

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ÍÔfi KUVALAYAMALÃ- KATHA OF RATNAPRABHASURI 69

sunna stands for sùnya. - Vairagutto ( 247. 2 ), Sk. Vairiguptah

more appropriate Vajraguptah . - Sattibhado ( 50. 28 ), Sk. Sãnt
25 ), correctly Saktibhatah ( nti and tti are very similar in writing

It is seen that J and P present almost two Recensions of

the Kuvalayamãlà. The KMK of Ratnaprabha deserves to b
comparison with these two recensions to see which of them is
by it. Below are listed a few crucial contexts from J and P an
ponding one in KMK :
( i ) 32. 30 : J imassa cammarukkhassa dìnàrànam addhala
imassa su ( - mu) rukkhassa keärane ( -rätia ) addha
KMK *11. 34 : kedãrãnam Iaksãrdham tvaritam dãpaya
(ii) 47 : J komki ; P komti ; KMK *14. 16 : koti-sastra .
(iii) 50. 22 : J Khettabhado; P Khattahado ; KMK *15. Ksat
(iv) 50 : J omits but P has tassa a se puttassa Sattibhado n
*15. 25 : tasyapi sãntibhatah sîinur asti .
(v) 54. 1 If. : J omits cimtayamto maggalaggo so vi Vìrab
is found in P; KMK *17. 23f. has iti cintayan so9 pi te
lagnah .

(vi) 61. 17f. J omits iminã Màyãiccena to thoya-salilam pecchai kùvo -

daram Thänü found in P ; KMK *20. 6f. : bhanitam Màyàdityena
etc. which closely corresponds to the above.
(vii) 67. 2 : J omits thäviyam laggam found in P; KMK *23. 2 : sthà -
pyate lagnam.
(viii) 74. 26f. : J omits java tumam àgao tti to tao tuha pacchä found
in P ; KMK 26. 29-30 : some ideas corresponding to the above are
there.

(ix) J Sabarasihena, P Sabalasilena : KMK 27. 35 : Sabarasilena .

The above points clearly indicate that Ratnaprabha is composing his

Campü with the recension of P before him.
Just as Ratnaprabha composed a Sanskrit digest, namely, KMK,
Ãmradeva ( a. D. 1134), who wrote a Vrtti on the Àkhyãnamanikoba of
Nemicandra ( A. d. 1073-83 )/ includes therein the tale of Mãyàditya in Pra-
krit verses (97 gãthâs and 1 sloka in Sanskrit) which is based on Uddyotana-
süri's KM, §§110-125. Àmradeva closely follows this text while writing
his gàthàs in which many words, poetical devices etc. are inherited from the
KM. He is interested in the narration of the story and its moral, so he
, passes over conversational contexts. The gãthà No. 21 is obviously a quota-
1 Ed, Prakrit Text Series, V, Varanasi 1962, Stor}' No. 78, pp. 222-25,

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 70 A. N. UPADHYB

tion, found also in t

tates KM too closely
etc. In another con
before him the text o
There are no clear in
of J or P.

Ratnaprabha gives
colophons, he calls h
that this KMK was c
prabha is known so f
other source. It is h
that great critic who
carita of Munideva (
Šálibhadracarita (c.
( c. 1242 a. d. ), Pra
Candragaccha. He see
ries as a critic of so m
their works to him
ksepa ( completed in
of Haribhadra in Pr
temporary of Prady
is to be assigned to t

1 For these details about him see H. Jaoobi : Sarnardditya-samkiepu, Ahmeda-

bad 1906, Intro, pp. 2f. ; C. D. Dal al & L. B. Gandhi: A Catalogue of M ss. in the
Jaina B h andaras at Jesalmere, Baroda 1923, pp. 52ff. ; M. D. Desai : Jaina Sãhityabo
Santkiipta It ih ãs a ( in Gujarati ) Bombay 1933 ( see the Index of authors etc. ) ; H. D.
VelAN'kAR : Jinaratnaho&a, Poona 1944 (under different entries); Dharmopadeka •
mãlã-vivarana, Singhi Jaina Series No. 28, Bombay 1949, Intro, pp. 19-20.

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