Works On Anupreksha In Kannada Literature

Here's a comprehensive summary of the provided Jain text, "Works On Anupreksha In Kannada Literature" by Shubha Chandra:

The document highlights the significant and foundational role of Jainism in the development of Kannada literature. An inscription cited at the beginning emphasizes that Karnataka was a primary abode of Jina-Dharma, a center of pure discipline, and a birthplace of knowledge and wealth. This establishes the fertile ground for Jain scholars and poets to contribute extensively to Kannada literature. The author asserts that Jainas were the earliest significant cultivators of the Kannada language for literary purposes, and their works represent the Augustan Age of Kannada literature, credited with bringing beauty, high polish, and a dignified standard to the language. Jainas contributed not only independent works but also commentaries on Prakrit and Sanskrit Jain Agama texts.

The core focus of the document is on "Anuprekshā," a Sanskrit term that becomes "Anuprekše" in Kannada. The author explains that "Anuprekshā" originates from the root "iks" with the prepositions "anu" and "pra," meaning to ponder, reflect, or think repeatedly. These are essentially twelve topics of meditation or reflection that cover the fundamental principles and cardinal teachings of Jainism. They serve as reminders of rebirth, karma, equanimity, self-control, the glory of the Jain path, and the ultimate goal. Anuprekshās are designed to develop contemplative faculties, initiate dhyāna (meditation), and foster purity of thought and sincerity in religious practice.

In Kannada literature, Jain poets traditionally incorporated "anuprekshi" into their kāvyas (epic poems), either briefly or at length, depending on the context.

The document then details the major independent works on Anuprekshā in Kannada literature:

• Bandhuvarma (c. 1200 AD):

  • He is credited with writing the first work in Kannada solely devoted to anuprekshās, titled 'Jīvasambodhana'.
  • His other work, 'Harivamsābhyudaya', deals with the life of Tirthankara Neminatha.
  • There's a controversial work, 'Satiidharmāsara', attributed to him, which discusses the duties of Jain women.
  • Bandhuvarma's background is suggested to be from the merchant class.
  • 'Jīvasambodhana' is unique in its structure, featuring 558 verses each accompanied by a prose rendering that explains or elaborates on the verse.
  • A significant contribution of Bandhuvarma is his skillful use of suitable stories to illustrate the anuprekshās, making a dogmatic subject engaging. He draws from various aspects of public life for his similes and metaphors. His writing style is described as fluent, intimate, logical, and often conversational, making the work relatable and repeatable. He also draws inspiration for his stories from earlier Jain poets. A table lists the anuprekshās and the specific stories Bandhuvarma uses for each.

• Vijayanna (c. 1448 AD):

  • He was an ascetic and a poet who wrote 'Dvādaśānuprekṣe' at the request of Devabhūpa.
  • He composed his work in the Shantinatha temple at Ammenabhāvi.
  • His work consists of 1362 verses in the Sangata meter, divided into 12 chapters.
  • Vijayanna refers to one or more stories within verses or prose to justify each anuprekshā. A table illustrates the relevancy of the stories he refers to.

Minor Works on Anuprekshā:

• Dvādaśānuprekṣe of Bālacandra Muni (1176 AD): Praised as an ascetic, he also wrote commentaries on major Jain works. His 'Dvādaśānuprekṣe' contains 14 verses, each ending with "Jineśvarā," and is also known as 'jinaguna-stavanangal' or 'Jina-stuti'.

• Kalyāṇakīrti's Anuprekṣe (1439 AD): Known for various works, his anuprekṣe comprises 76 verses and is considered the first among poets who wrote children's literature, as he intended it for young readers. He was influenced by Kundakunda's 'Bārasa-aṇuvekkhā' and brought its meaning into Kannada.

The document also mentions two other anuprekṣa works in manuscript form, with 13 verses each, but without authorial information.

Commentaries on Anuprekshā:

• Vīraṇandi (c. 1153 AD): In the 10th chapter of his Sanskrit work 'Ācārasāra', he included 12 Sanskrit verses on anuprekṣā. He also wrote an auto-commentary in Kannada. Anuprekṣa verses from 'Ācārasāra' with Kannada commentary have been found as introductions to the anuprekṣā sections in some manuscripts of Bandhuvarma's 'Jīvasambodhana'.

• Commentaries on Kundakunda's 'Bārasa-aṇuvekkhā': The author notes the existence of several Kannada commentaries on this influential Prakrit work. Mentions are made of manuscripts in the Laxmisena Matha (Kolhapur), Bāhubali Āśrama (near Kolhapur), Dr. M. D. Vasantharaj's collection, and the Jaina Mutha (Humcha), with the latter attributing the commentary to Śāntikīrtyārya. These commentaries are largely unpublished, and a critical edition is deemed necessary to shed light on the original verses. One manuscript from the Jaina Dharmaśālā, Moodabidre, attributes the commentary to Bāhubali.

Finally, the document touches upon a Tamil work on Anuprekṣā titled 'Jīvasambodhanai' by Devendramahāmuni. This work shares a striking similarity in form and content with the Kannada 'Jīvasambodhane', including the prose-verse structure and the illustrative stories. The Tamil work is believed to be influenced by Bandhuvarma's Kannada work.

In conclusion, the document strongly argues that Jain poets in Karnataka played a pivotal role in the development and enrichment of Kannada literature, using regional languages to express profound spiritual and ethical teachings for the common people. Lord Mahavira's life served as an inspiration, and their efforts are recognized as a significant contribution to the linguistic and literary heritage of Karnataka.