Jinvijay Muni Abhinandan Granth

SR No.: 012033
Original Sutra Author: N/A
Author: Dalsukh Malvania
Publisher: Jinvijayji Samman Samiti Jaipur
Publication Year: 1971
Total Pages: 462
Language: Hindi, English
Classification: Smruti_Granth & Articles
File Size: 13 MB

Page 96

Prof. Dr. A. N. Upadhye
parigraha; and he does not initiate others into the order. (80. 17 f.). The Jaina Tirthakaras and saints are introduced here and there more than once. The saints staying in the forest have an atmosphere of peace and amity around them; and their routine of living is also interesting (28. 22, 34).
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Besides the insertion of Jaina dogmatical details, there are contexts in the Kuvalayamālā in which the author either criticises the views of other creeds or casually refers to them whereby we get a good glimpse of the contemporary religious ideas.
According to the Lokasastra, or Scriptures current among the people, a son is necessary for the parents to reach better worlds and to satisfy the ancestors; so, for securing an issue (13.5f), various cults were current flesh from one's body, dripping with blood, was offered as oblation in from of Isvara; one's head was offered to Katyayani who was stepping on a buffallo felled with Triśüla; human flesh was sold on the burial ground; guggula resin was burnt on the head as an act of devotion; Bhūtas, gods Matrs were appeased with blood: and prayers were offered to Indra. These are all risky practices (§32). Advised by wise ministers, king Drdhavarman offers prayers, after due rituals (§34), to Rajalaksmi (addressed by various names 14.16) and urges her to grant him audience within three days, otherwise he would offer his head. This Rajalakṣmi is the spouse of ancient kings like Bharata, Sagara, Madhava, Nala, Nahusa, Mamdhatr, Dilipa and others; and after a little joke with her, the king gets the promise of a son from the Kuladevata. Once prince Chandragupta passes through a fatal test and satisfies a Vetāla (§379) from whom he gets the required details about a robber who could not be spotted by the city guards. The deities, the author tells us, are twofold: Saraga and Viragin (§395); and for worldly ends, the credulous people worship the latter of different names: Govinda, Skandha, Rudra, Vyantara, Gapadhipa, Durga, Yakṣa, Rākṣasa, Bhūta, Pisaca, Kinnara, Kimpurusa, Gandharva, Mahoraga, Naga, astral bodies, natural phenomena etc. Sailors in difficulty offer prayers and make propitiative promises to different deities (68. 17f.). A lady about to commit suicide appeals for grace to Lokapālas (53.6). Yaksa worship is referred to; and there were Yaksa statues with Janas on their heads.
There is a substantial section (§322) in which the author reviews various tenets. and practices of different religious schools rather than religious systems as a whole, and those too as contradistinguished from the Jaina ones. It is quite likely that these views. are picked up and stated with the object of showing them to be contradictory and not acceptable to Jainism. Taking them seriatim, some of the systems reviewed are Buddhism, Tridaṇḍin, Samkhya, Upanisadic, Vedic sacrifice, Vänaprastha creed, gifts to Brahmana, the alleged Advaita creed, extreme Bhakti cult, self-immolation or torture for divine propitiation, Digging of wells, etc., washing sins in the holy Ganges etc., Caturvarnya dharma, erecting earthen deity etc. extravagant Dhyana, Vainayika creed, Carvaka view, gift of cows etc. to Brahmana, Karuna-dharma, killing of harmful beings,