Prakrit In Karnataka

Here's a comprehensive summary of the provided Jain text, "Prakrit In Karnataka" by M. D. Vasantharaja:

The text argues that the Prakrit language was prevalent in the Karnataka region as early as the 3rd century BCE. This is supported by the discovery of ten Minor Rock Edicts of Ashoka in various locations in Karnataka, indicating a population capable of understanding these Prakrit inscriptions. Additionally, semi-historical accounts, such as the Karakandu and Shrenika stories found in works like the Brihatkathakosha and Vaddaradhane, point to political and cultural connections between Northern and Southern India dating back to the 6th century BCE. Prakrit, being the common spoken language in North India at that time, likely served as a linguistic link between these regions.

A significant piece of evidence for the presence of Prakrit speakers in Karnataka is the migration of a large monastic community (Munisamgha) led by Bhadrabahu, the last of the Dvadasanga Chaturdasha Purvins, to the South. The story of Bhaskara traveling to Chandragiri at Shravanabelagola to pay respects to his grandfather Chandragupta Maurya, who had become a monk and was performing penance there under Bhadrabahu, further supports this influx of Prakrit-speaking religious individuals. Bhaskara's subsequent establishment of a township and a temple at Chandragiri led to continued visits by Jain monks and laypeople from the North, indirectly attested by inscriptions like the earliest one mentioning "seven hundred Rishis" who practiced Sallekhana.

By the 2nd century CE, the text states with certainty that there were Jain (Nirgrantha) monks from Southern India who were proficient in Jain scripture preserved in Prakrit. Acāryas Pushpadanta and Bhutabali, who lived in the 2nd century CE and received knowledge from Dharasena, played a crucial role. Pushpadanta, residing in Vanavasi (an ancient kingdom in Southern Karnataka), composed the Jivasthana-satprarupana to preserve the Agama lore. He sent it to his fellow student Bhutabali in Dakshina Mathura, who then continued the composition, resulting in the completion of the highly important Shatkhandagama. The text highlights Vanavasi as the origin point of this foundational work, marking Karnataka's initial significant contribution to Prakrit literature.

The literary history of Karnataka is deeply intertwined with the composition of the Shatkhandagama and its commentaries. The tradition of commenting on the Shatkhandagama and Gunadhara's Kashaya Pahuda, considered the second sacred Agama for Digambara Jains, demonstrates the cultivation of Prakrit language within the Jain religious sect in Karnataka up to the 9th century CE. Kundakunda is identified as the first commentator on the Shatkhandagama. Although his commentary is lost, his twelve or thirteen Pahudas in Prakrit are considered invaluable spiritual works. The authorship of Mulachara, attributed to Vattakera and possibly Kundakunda, is also mentioned as a contribution, though its definitive origin from Karnataka is not yet conclusively established.

Following Kundakunda, Shyamakunda is noted for writing commentaries in Prakrit, Sanskrit, and Kannada, with his Kannada commentary being the earliest known piece of Kannada writing. Tumbulacharya's extensive commentaries, the Chudamani and Panjika, are recognized for their importance in the history of both Prakrit and Kannada literature, though these are also lost but preserved in tradition. Bappadevaguru is another commentator in Prakrit, and the series concludes with the famous "Dhavala" commentary in Mani Pravāla style on Shatkhandagama by Virasenacharya and "Jaya Dhavala" on Kashaya Pahuda by Virasena and his disciple Jinasena. The composition and commentary of these foundational Jain texts form the core of Karnataka's contribution to Prakrit literature.

Karnataka is also recognized as a major center for the activities of the Yapania sect of Jain monks, whose literary contributions were praised by esteemed early Acaryas. Sivakoti, mentioned respectfully by Jinasenacharya in his Purva Purana, is one such figure, and his work Mularadhana is in Prakrit.

The text then broadens the scope beyond Kannada literature, asserting that if Prakrit and Sanskrit poets are also considered as part of Karnataka's literary heritage, then Pushpadanta deserves a place of equal, if not greater, standing than the prominent Kannada poets like Pampa, Ranna, and Janna. Pushpadanta's works in Apabhramsa-Prakrit, such as Tisashthi Mahapurusha-Gunalankara, Jasaharacariu, and Nayakumaracariu, are considered on par with the best Kavyas in Sanskrit and Prakrit. Nemichandra Siddhanta Chakravarti's Gommatasara is also mentioned as a significant contribution due to its popularity, even though it's a compendium rather than an original work.

In the field of grammar (Vyakarana), Karnataka's contribution is through Trivikrama's Prakrit Shabdanushasana. While acknowledged as a reproduction of Hemachandra's Prakrit Grammar, its popularity in South India makes it noteworthy in Prakrit literary history.

The text also notes that Prakrit was not confined to Jain circles. Sanskrit playwrights incorporated Prakrit into their plays, and it occasionally appeared in other literary works, such as about twenty-five Prakrit stanzas in Palkuri Somanatha's Basavarajiya (12th century CE). However, the text concludes by stating that gradually Sanskrit gained prominence in Karnataka, leading to Prakrit losing its status as a literary language, even within the Jain community.