Bhuvansundari Katha Ki Vishishta Bato Ka Avalokan

Here is a comprehensive summary in English of the provided Jain text, focusing on the key points discussed in the review of the "Bhuvansundari Katha":

Summary of "A Review of the Special Aspects of the Bhuvansundari Katha" by Vijayshilchandrasuri

This article, originally a research paper within the Prākrit Text Society (PTS) publication of the "Bhuvansundari Katha," is reprinted here for wider accessibility. The "Bhuvansundari Katha" was authored by Acharya Vijayasinhacharya, a disciple of the renowned Acharya Aryasamudra of the Nagendra lineage, in Samvat 175. The sole palm-leaf manuscript is preserved in the Shantinath Palm-leaf Bhandar in Khambhat.

The central essence of the "Bhuvansundari Katha" is identified as Adbhuta Rasa (the sentiment of wonder or amazement). While other sentiments like Veera Rasa (heroism), Shanta Rasa (peace), and Karuna Rasa (compassion) are present, Adbhuta Rasa dominates the narrative. The story is highly eventful, with one miraculous and astonishing event seamlessly leading into another, creating a continuous sense of wonder for the reader.

Beyond its primary emotional appeal, the text offers significant insights into cultural, religious, social, and historical aspects of the time. The author intends to highlight some key facts and issues scattered throughout the work.

Key Observations and Highlights:

1. The Dominance of Virasena: Despite being titled "Bhuvansundari Katha," a substantial portion of the text, approximately 7,000 out of 8,944 verses, is dedicated to Bhuvansundari's father, Virasena. The narrative of Virasena begins at verse 822 and concludes at verse 7899. This suggests that the story might be more hero-centric than heroine-centric, possibly intended to be titled "Viraseṇa Kahā" or "Viraseṇa Charitam." The author speculates that the title "Bhuvansundari Katha" was chosen to follow the tradition of grand narrative works that foreground female protagonists, similar to "Tilakamanjari," "Kadambari," "Udayasundari," etc. It's suggested that a title like "Virasena Charitra" might not have garnered the same appeal as one featuring a prominent female name.

2. Religious Aspects:

   • Use of Consecrated Sandalwood Paste: A notable departure from common Jain practice is the depiction of a companion offering the residual sandalwood paste from Jin-puja (worship of Jain Tirthankaras) to Prince Harivikrama for his personal use, claiming it would alleviate both external and internal heat (verse 684). Generally, Jain monks advise against using materials from worldly desires or for mundane purposes.
   • Monks' Guidance on Worldly Desires: The text presents instances where Jain monks provide guidance for fulfilling worldly desires. For example, Queen Vijayavati, after listening to Acharya Nirmalmati's discourse, is advised to worship the goddess Ambika (Kushmandi) for the fulfillment of her strong desire for a child, and the goddess subsequently grants her boon (verses 920-22, 942).
   • Power of the Navkar Mantra: The Navkar Mantra is depicted with significant miraculous powers. Prince Virasena is told by Muni Akalanka to chant the Navkar Mantra to cross a deep lake, which causes the water to subside (verses 2587-88). In another instance, Virasena wins a gambling match against Yogindra by remembering the Navkar Mantra after a full day of no outcome (verses 5542-44).
   • Worship of Governing Deities: The text offers a poignant insight into the worship of governing deities (Shasanadevatas). King Vichitravirya, while meditating before Chakreshwari to find Virasena and Chandrashri, is directly told by the goddess herself that one should meditate on the Vitaragadevas (Tirthankaras) as she, being a "saraaga" (attached) deity, is pleased by rituals like singing and dancing, not meditation (verses 4043-45).
   • Devadravya and Temple Property: A significant observation from the text's prashasti (epigraph) concerns the concept of "Devadravya" (property dedicated to the deity). It mentions that the layman Gopaditya gifted his three-story house in Someshanagar to Lord Neminath of Ujjayant Tirth and offered it to the Sangha for the residence of monks. This challenges the modern understanding of Devadravya, which would typically imply exclusive dedication to the deity and not communal use by monks, especially if the house itself is considered Devadravya. The author notes that the text was composed by Acharya Vijayasinhacharya himself while residing in this very place, which is a historical fact.
   • Mukhavastrika (Face Cloth): The text clearly states that during the author's time, the mukhavastrika, an essential article for Jain monks, was held in the hand (verse 5893).

3. Cultural Aspects:

   • The text mentions various cultural practices, including tying a knot for good omens upon hearing favorable news (verse 940).
   • It describes the chudā (tuft of hair) and upanayana (initiation) ceremonies upon reaching boyhood, even for princes (verse 1749).
   • References to samudrashastra (palmistry or physiognomy) are found (verses 1922-60).
   • The practice of covering the eyes, nose, and ears before entering the sea is mentioned (verse 3350).
   • Descriptions of seafaring personnel and ship operation are included (verses 3368-73).
   • Wedding rituals are noted, including inviting mother figures (matrikā-nimantraṇa), Brahmins for a meal (brahmabhojana), worship of various deities, and the local deity (nagaradevatā) (verses 4219-92).
   • The concept of laya (rhythm) is discussed with reference to Bharata's Natya Shastra (verse 5342).
   • The text extensively mentions terms associated with Kaula Dharma or Kapalika sect, such as Bhairavi, Katyayani, Chandika, Yogini, Veeravarga, Dakshayani, Yogi (Aghoragana), Kshetrapala, Kaula Agama, Bhairav, Uddisha Shastra, Bhairavayatana, Kapalika, Matha, Shoolpani, Chandrarudra, Trishula, etc. This indicates the significant presence and influence of the Kapalika sect in India during the author's time.

4. Historical and Mythological References:

   • The text refers to Jin-pratimas (idols) established by Dashanan (Ravana) and Rama (verse 4586).
   • Other references to Rama and Ravana are also present (verses 4151, 5638), as is a mention of Krishna (verse 5937). This suggests that the story is set after the era of Krishna Vasudeva.
   • A historically significant mention is made of the Jin-stup in Mathura city (verses 6570-71), indicating the existence of such structures in Mathura during the author's time.
   • The practice of erecting bhatastambha (heroic pillars) for soldiers killed in battle is noted (verse 7137).
   • A Jain mythological belief is mentioned regarding the establishment of a gem-studded Jin-pratima in Angaiyā (Angadika?) city by Ravana and Rama (verse 4586). This aligns with the existing Jain tradition that Rama established the gem-studded pratima of Stambhana Parshvanath, which is currently in Khambhat.

5. Influence of Earlier Scholars:

   • The text shows echoes of the teachings of Acharya Umāsvāti and Acharya Haribhadrasuri.
     • Verses 6072-74 from "Bhuvansundari" resonate with verses from Umāsvāti's "Prashamarati Prakarana," particularly regarding the fruits of discipline, service, knowledge, detachment, and the ultimate goal of liberation through the destruction of karma.
     • A verse from Umāsvāti's "Tattvartha Sutra-sambaddha Antimoopadeshakarika" on the destruction of karmic seeds preventing rebirth is mirrored in a gatha of "Bhuvansundari" (verse 8642).
     • Another verse, attributed to Umāsvāti on true knowledge not being that which fuels attachment, finds a parallel in "Bhuvansundari" (verse 5980).
     • The phraseology from Haribhadrasuri's "Panchasutra," such as "dukkadagrahā" (acceptance of bad deeds) and "sukadasevanam" (service of good deeds), appears in "Bhuvansundari" (verses 2923-24).
     • The illustrative example of "Vyādhitasukriyājnāt" from Haribhadrasuri's "Panchasutra," also found in "Vimsatirvisika," is present in "Bhuvansundari" (verses 8624-27) with similar phrasing.

6. Idiomatic Expressions and Proverbs:

   • The text utilizes several proverbs and idioms, such as "Ghunaksharo nāva" (verse 360), "No bhajjaî laūḍī na marai sasao" (verse 1332), "Kesarī-dottadī nāva" (verse 2397), and "Phoḍāviyaṁ ca jamhā billaṁ billeṇa buddhīe" (verse 5629).
   • The common idiom "karme-dharame" (related to karma and duty/religious practice) is frequently used in the form "karmadharmayogā" (verses 360, 1193, 1558, 1796, 3086, 6710, 7765).
   • A description of the spring season in various meters is also noteworthy (verses 7325-29).

7. Unique Word Usage:

   • The work contains many specific word usages that would be of interest to scholars. Examples include:
     • "Bhavantīya" for the circular path around a temple (Pradakshina) (verse 5269).
     • "Daddara" for steps or stairs (verse 4845).
     • "Bharavaso" for trust or reliance (verse 5851).
     • "Khaḍaphaphada" (verse 5859).
     • "Piṇḍārā" (similar to a nomadic or thieving tribe, possibly related to "piṇḍhārā") (verse 6679).
     • "Laḍḍu," possibly meaning "lad" (verse 8083).
   • The author intended to compile a list of these words and consult with the late Mr. Bhayani, but this could not be realized due to his passing.

The article concludes with an appeal to scholars to bring to light the further rich research material available in this extensive narrative work.