Damannaka Kul Putrak Ras

Here's a comprehensive summary of the Jain text "Damannaka Kul Putrak Ras" by Kalpana K. Sheth, based on the provided pages:

This work, "Damannaka Kul Putrak Ras" (The Ballad of Damannaka, Son of a Good Family), is a scholarly edited text presented by Kalpana K. Sheth. The book is published by ZZ_Anusandhan and the catalog link is provided. It is intended for private and personal use within Jain Education International.

Introduction and Literary Context:

The introduction highlights the universal human enjoyment of stories and tales, which have been prevalent across different countries, languages, societies, and cultures since the beginning of time. India, in particular, has a rich history of storytelling, starting from the Rigveda and continuing through the Brahmanas, Aranyakas, and Upanishads. Sanskrit and Prakrit literature boasts numerous collections of tales like 'Brihatkatha', 'Vasudevahindi', 'Kathasaritsagar', 'Panchatantra', and 'Hitopadesha'.

The author emphasizes that ancient and medieval Gujarati literature also preserves this literary heritage. From the 12th century onwards, many such stories have been written by both Jain and non-Jain poets. This particular work, "Gyanadharma Krit-Damannaka Kulaputrak Ras," is presented as a concise example of this narrative literature.

The "Ras" Literary Form:

The introduction then delves into the significance of the "Ras" genre in ancient Gujarati literature. It states that a substantial portion of this literary period is occupied by works known as "Ras." The Ras form is considered a heritage from the Apabhramsa language that transitioned into Gujarati. Generally, Ras literature is found abundantly from the 12th to the 18th centuries. Its importance is highlighted from the perspectives of language development, history, and literary form. The author notes that there were multiple types of Ras, and they were sung and also used in dance.

The introduction concludes by mentioning that a large portion of these various Ras works remain unpublished and preserved in manuscript form in libraries. This specific work, "Gyanadharma Krit Damannaka Kulaputrak Ras," is presented as a noteworthy, unpublished Ras that has been edited and brought forth.

Manuscript Description and Editing Methodology:

Page 2 details the manuscript's origin and the editorial process. The text was edited based on a single available manuscript housed in the manuscript collection of Muni Punyavijay at the Lalbhai Dalpatbhai Bharatiya Sanskriti Vidyamandir, Ahmedabad.

• Manuscript Details:

  • Catalog Number: 3809
  • Number of Folios: Four
  • Folio Size: 26.0 x 11.5 cm
  • Marginal Space: 2.5 cm on both sides of each folio.
  • Lines per Page: 17
  • Total Couplets/Stanzas (Kadi): 136
  • Paper Quality: Thin
  • Script: Devanagari
  • Ink: Black
  • Handwriting: Autograph (written by the author himself)
  • Corrections: The text has been corrected.
  • Folio Numbering: Marked in the left margin.

• Manuscript Features:

  • The work begins after an initial dot.
  • It concludes with the phrase "Iti Damankulaputrak-sambandhayam."
  • The writing year (Sambat) of the manuscript is not mentioned. However, the composition year is stated as "Sattarai sai paitris samai," which translates to 1735 (Sambat). Given it's an autograph copy, it's inferred that the writing date is likely the same.

• Editorial Approach:

  • Since the editing is based on a single manuscript, the original text has been retained as the primary source.
  • Minor errors in the original writing have been corrected.

Author and Composition:

Page 2 and 3 discuss the author and the composition of the work:

• Author: The author of the poem is Gyanadharma.
• Guru Lineage: According to mentions at the end of the work, Gyanadharma is a disciple of Pathak Rajasar, who belongs to the lineage of Yugavar Sri Jinachandra, a prominent figure of the Shrikharatar Gaccha. The lineage continues with his guru Upadhyay Mateesar, then Sumatisagar, and finally Rajasar.
• Composition Year: Based on the mentions, the poem was composed in Sambat 1735 (which corresponds to 1679 CE).
• Place of Composition: The composition took place in Khambhat.
• Other Works: There is no mention of Gyanadharma having composed any other works.

Structure of the Poem:

Page 3 describes the structure:

• Length: The poem consists of 136 couplets (kadi).
• Poetic Form: The predominant poetic forms used are Doha, Chaupai, and Desi meters.
• Poet's Skill: The poet's command over vocabulary is considered to be of a moderate level. Rhymes are found to be satisfactory.

Summary of the Narrative:

The provided text then unfolds the story of Damannaka, illustrating the principles of virtuous conduct and renunciation within Jainism. The narrative is presented in a series of "Dhal" (songs/stanzas) and "Doha."

The story begins with Dhammakulaputra Damannaka, a virtuous and wise son of the merchant Sunanda in the city of Gajpur. Damannaka is a devoted follower of Jainism and a close friend of Jindas, another pious Jain lay follower. They both are deeply devoted to their Guru, Dharmaghosha, who is described as a virtuous and serene monk adhering to the ten types of monastic conduct and practicing non-violence.

Damannaka and Jindas are inspired by the monk's teachings and decide to practice abstinence (Virati Dharma). The story then illustrates Damannaka's renunciation:

• The Encounter with the Monk: Witnessing the monks' disciplined life, Damannaka and Jindas are filled with reverence and decide to follow the path of righteousness.
• The Monk's Sermon on Non-Violence: The monks preach about the importance of abstaining from harming living beings. They particularly condemn the consumption of meat, calling it a cause of suffering and a path to rebirths in lower realms.
• Damannaka's Vow: Moved by the teachings, Damannaka makes a significant vow.
• The Wife's Plea: Damannaka's wife, seeing his resolve, tries to dissuade him, highlighting the need for sustenance and livelihood.
• The Fishermen's Example and Damannaka's Compassion: The narrative depicts a scene of fishermen catching fish. Damannaka witnesses the suffering of the fish and feels immense compassion. Despite his wife's pressure to find an alternative livelihood, he is deeply affected by the sight of suffering. He returns home and, after witnessing his family's distress, decides to try a different approach.
• The Act of Renunciation: He takes a vow of abstinence. He also finds a way to earn a living without causing harm. The story details his journey and the consequences of his choices.

The narrative then shifts to Damannaka's life after renunciation and his subsequent trials:

• Tragic Loss: Damannaka faces immense hardship, including the loss of his family, possibly due to drought or famine, and is left alone.
• Begging and Fate: He wanders the city, begging for alms. The story suggests that his plight is due to his past karma.
• Encounter with a Merchant: A wealthy merchant takes Damannaka in.
• The Merchant's Cruel Plan: The merchant, with malicious intent, plans to kill Damannaka. He hires a "khangil" (an assassin or a cruel person) to carry out the deed.
• Damannaka's Innate Goodness: Despite the danger, Damannaka remains virtuous and compassionate. He is spared by the assassin due to his inherent goodness and his pleas.
• Adoption and Flourishing: Damannaka is eventually taken in and raised by another kind merchant, Sagarapot, who treats him as his own son. Damannaka grows into a handsome and virtuous young man.
• The Merchant's Revenge and a Clever Plan: The first merchant, Sagarapot, harbors resentment and plots revenge. He writes a letter to his daughter, who is married to Damannaka, instructing her to poison him.
• The Daughter's Dilemma: Damannaka's wife, upon reading the letter, is faced with a moral conflict. She loves Damannaka but is also bound by her father's command.
• The Wise Decision: She devises a plan. When Damannaka goes to perform a ritual at the temple, she ensures he is separated from the assassins by having him sit with his brother-in-law. She then uses an eye-salve (anjjana shalakā) as a substitute for poison, effectively saving Damannaka.
• Damannaka's Virtuous Life: Damannaka continues to live a life of virtue, practicing abstinence, adhering to Jain principles, and showing compassion to others. He gains respect and prosperity through his good deeds and adherence to Dharma.
• The King's Recognition: The king recognizes Damannaka's upright character and fortunate circumstances, attributing them to his past merits.
• Guru's Teachings and Renunciation: Damannaka receives further guidance from his gurus, leading him to eventually take up monastic vows.
• The ultimate message: The story emphasizes the fruits of renunciation (virati), the importance of good conduct (charitra), and the power of past karma. It shows how adherence to Dharma leads to happiness and liberation.

Key Themes and Messages:

• The importance of Jain principles: The story strongly advocates for Ahimsa (non-violence), Satya (truthfulness), and Virati (abstinence).
• Karma: The narrative consistently reinforces the concept of karma – that one's present circumstances are a result of past actions.
• The power of virtue: Damannaka's unwavering adherence to his vows, even in the face of adversity, is highlighted as the source of his eventual success and liberation.
• The role of gurus and spiritual guidance: The guidance of Jain monks plays a crucial role in shaping Damannaka's spiritual journey.
• The cycle of birth and rebirth: The story subtly touches upon the cycle of birth and rebirth, emphasizing the need to break free through righteous living.

In essence, "Damannaka Kulaputrak Ras" is a didactic narrative that uses the life story of Damannaka to illustrate and promote the core tenets of Jainism, particularly the path of renunciation and its ultimate rewards.