Part 7 - Characters in the Mudritakumudacandra

Yaśaścandra’s Prakaraṇa consists of more than thirty characters, including the major and minor characters.

Some of [the following important characters are discussed bellow]:

1. Devasūri,
2. Kumudacandra,
3. Siddharāja
4. Jayasiṃha,
5. Bandī,
6. Māṇikya,
7. Gāṅgila,
8. Śrīpāla,
9. Śīlāṅka and
10. Maharṣi:

Devasūri –

Devasūri is the hero of the drama. He was a great disputant and teacher in the time of Siddharāja Jayasiṃha. He was a pupil of Municandrasūri, a great logician. In his young age, Devasūri became famous debaterand silenced several dialecticians like Kumudacandraand Guṇacandra. His fame had spread to every corner so quickly that the scholars from the different parts of the country used to come to Aṇahillapura to hear the speech. One of the admirers of Devasūri, praised him, as auspicious like a sacrificial post, producer of nectarand of brightened fame. His two hands were always ready to make peace on the earth; his costume controlled every one like the magical power of medicine and his curly hair and lovely character attracted everyone.

He was nectar in this world

“rūpam maṅgalayūpamujjvalayaśorāśeḥ……durbhagīkṛtasudhā śrīdevasūrergirām”
  –(I.18).

He was very calm and quiet in nature. When he argued with Bandī, a Digambara showed his firmness, patienceand straightforwardness. He did not want to hurt but he never allowed anyone to surpass him.

According to him, ascetics should behave properly and without partiality towards both enemies and friends:

“samaśatrumitramatīnām yatīnām cātyantamanucitam”
  –(p.9).

Devasūri declared that they did not have any intention to blame or offend anyone as useless, but, they wanted to respect proficient people for the discussion of logic:

“mānādibhaṅgāyaivāsmākamabhaṅguro’yamāgrahaḥ” and
“na prativādikadarthanāya kovidānāmādaraḥ śāstreṣu kintu tattvavicāraṇāya”
  –(p.10).

However, Devasūri shows his straightforwardness, when he argued with the minister Gāṅgila. He never allowed him to go ahead. Gāṅgila blamed that Śvetāmbaras did not have the purity and therefore are not allowed into the assembly of the king.

Here Devasūri has given a very good example that interior rule is stronger than the outer rule:

“antaraṅgabahiraṅgayorantaraṅgo vidhirbalavān”
  –(p.28).

His intention was that they were pure from insideand not dirty.

They are not also interested in seeing only naval point of woman and do not believe in third-way, like them:

“nityam nābhiniveśadarśanapaṭuḥ and karaṇamārgapravīṇābhistaruṇībhiḥ saha tadgaṇasya tava praṇayaparicayaḥ”
  –(p.19).

It is very clear from the words of Devasūri that he is unable to quarrel:

“asamarthā eva vayam kalahakarmaṇi”
  –(p.10).

He has confidence in his knowledge. He knows that Digambaras want to win by any wrong means, but it does not matter, because it wouldn”t affect to his knowledge. When Thāhaḍa wanted to bribe the judge, he prevented him and told him that his teacher Municandra has made him very strong by teaching him logic and hence there is no need to bribe the judge.

His knowledge enriched in the sciences, speaks for himself. It was difficult for Kumudacandra, even to understand his application and hence he requested Devasūri to write on the slate. Devasūri refused directly to write and asked “was it the method of teacher and student?” Even after Keśava wrote the application, he was unable to understand. Thus, he was defeated and all the Digambaras left Gurjaradeśa.

Kumudacandra –

In the drama, he is the disputant from Kuntaladeśa. His talent and some successes make him arrogant and because of this, he thinks others as useless. It is true, that he has talent and is a famous disputant and has defeated many dialecticians. Further, he is expert in various types of sciences such as logic, grammar, literature and meters.

According to Aśoka, he is like a snake that drinks milk but vomits only poison:

“payo hi bhujagaḥ piban garalamudgiret kevalam”
  –(p.14).

Even when praised a little, he becomes happy. When Vaitālika informs the weakness of Śvetāmbaras that neither they are interested in the debate nor in the ruling, they feel like losing the debate. After listening to this from Vaitālika, Kumudacandra thinks that success is at his feet and hence he should perform “naṭanadīpanavidhi”. It is just like the fighting between lion and deer. However, Vaitālika reminds him that he should not consider Devasūri as easy meat, because he has defeated Guṇacandra, a famous Digambara dialectician. His heart is beating with fear but he would not leave his ego. However, Kumudacandra also reminds Vaitālika that he should remember his talent and that is how Bhāṭas, Śāṅkaras and Kāpilas were defeated by him. The Bhāṭṭas and others as mentioned before do not even dare to fight with him.

[Siddharāja—]

Vaitālika also reminds him that he should not underestimate Devasūri like a drop of mercury. He deserves a lot of praise and has enough talent to fight defendants like him. However, hearing this, Kumudacandra’s ego increases. He roars like a lion and thinks that no one can dare to debate with him, because he is terrifying as the ghost-fever (bhūtajvara)and brings tears in the eyes. However, Vaitālika warns him that the ghostfever could not enter into the assembly of Siddharāja, but Kumudacandra’s hopes do not die. In the assembly hall, when Bandī welcomes him for the dual, he feels great and thinks it is the indication of the fulfillment of his wish. However, he was nervous remembering Vaitālika’s warnings and from the beginning he started fearing Devasūri. When the debate was started, he could not answerand hence Devasūri is declared as the winner and all the Digambaras lost their place in Siddharāja’s country.

Bandī –

Bandī is a rājasādhāra, from the Digambara sect. Before the start of the debate, he has a conversation with Devasūri and his pupil Māṇikya. Bandī is a great admirer of Kumudacandra. For him, Kumudacandra is the Indra among the disputants on this earth, who has won eighty four times in the debate and now the Śvetāmbaras want to fight with him.

Māṇikya could not tolerate his arrogant talking and therefore he replied him in the same manner of insulting the philosophy of Śvetāmbaras who want to rub the cavity of the eyes by the lance:

“kaḥ kuntena sitena netrakuhare kaṇḍūyanam kāṅkṣati”
  –(I.22).

Devasūri stops Māṇikya and tells him that he should not waste time with such people who always want to blame others. However, Bandī does not stop from offending others. Bandī quarrels with Devasūri and asks why he stops his pupiland asks as to whether he feels ashamed. But Kumudacandra does not insult his pupils, as his fame remains undiminished like the flood. He always defeats his opponents and remains unconquered.

At this juncture, Devasūri tells his opponents cannot achieve their goal of defeating.

“duḥpurā eva durmedhasām manorathāḥ”
  –(p.11).

The word “durmedhas” hurts Bandīand therefore he blames the philosophy of Śvetāmbaras as unacceptable to many scholars, due to its criticism of the Vedas. Moreover, Śvetāmbaras are famous for the tranquilityand hence there is no need for any debate with Kumudacandra.

At this juncture, Māṇikya tells that the intention of the philosophy is to liberate the women who are forced to be naked. Bandī avoids the matter and leaves the place.

Māṇikya -

Māṇikya is the most devoted pupil of Devasūri. He is powerful, talented and crooked like Cāṇakya. He never tolerates any offence to Devasūri. When he hears the praise of Kumudacandra and insulting of the Śvetāmbaras, from the mouth of Bandī, he gets angry and tells that none can collect jewel, which is on the head of the serpent. Again, when Bandī asks as to why they need debate as they are famous for tranquility, Māṇikya answers him that they want to liberate the condition of women in the Digambara sect. Therefore, they wanted to conduct a debate and hence it is not useless. Like his teacher, Māṇikya is also very straightforward and never forgets any of his wellwishers.

Gāṅgila –

Gāṅgila is one of the ministers in the council of Siddharāja. However, he is a supporter of the Digambaras. By nature, he is a corrupt person and that is why the king Siddharāja does not favour him. He does not tolerate Śvetāmbaras. Whenever he sees them, he starts teasing them. According to him, the Śvetāmbaras are not interested in keeping the purity of the body. Again, when he saw Devasūri, he tells that such impure people cannot conduct the debate, as they are prohibited from the assembly of the king.

However, Devasūri tells him that the Digambaras are always fond of arguments. Again, it should be noted that the sages are prohibited into the assembly, but, the teachers are not prohibited.

As regards the matter of purity, it is said that between interior and exterior, interior is stronger than exterior:

“antaraṅga-bahiraṅgayorantaraṅgo vidhirbalavān”
  –(p.28).

Therefore, the purification of the body from the inside is better than the purification from outside. Gāṅgila changes his word and says it is not his opinion but it is the opinion of the Brahmins. They give importance to the purification of exterior body. Devasūri replies him that Brahmins have many weaknesses, however, they are said to be superior.

Again, Gāṅgila offends by saying that the Śvetāmbaras are just covering the dirty face by the cloth like the head of the stick of the blind people held in the hand:

“andhānāmiva laṣṭikā karatale muṇḍam samulluñcitam yuktam kevalamāsyamudgatamalam yadvastrakhaṇḍā’vṛttam”
  –(III.10)

Devasūri replies him that the ascetics use the costumes, with which they are happy (yadgatirjitamātaṅgā tāsām veṣaḥ sukhāyate). Gāṅgila always wants to be critical. However, he has failed in every case. But he does not get tired and he tries again. However, he asks Devasūri as to how could a father, who does not have a son and a son who is not a father by rule, be free from the debt of father. Here Devasūri answers him that if such persons practice religious rights or perform duties then automatically they could be free from the debt.

Again, Devasūri gives a very good example that the beautiful girls are automatically attracted to the twice born, i.e. Brahmin, Kṣatriya and Vaiśya:

“dvijātīnām rāmāramaṇarasikatvam kathayati”
  –(III.14).

At the end, Gāṅgila accepts that he is unfit for argument with Devasūri and leaves the place.

Śrīpāla –

Śrīpāla is a great poet in the court of Siddharāja. He is also the child-friend of the king. Both Śrīpāla and Devasūri admire each other with great regard. Śrīpāla prevents Devasūri from the arguments with Gāṅgila. He keeps eyes on the Digambaras, because he knows that they are very corrupt people and keep in touch with the king. He writes the matter of the debate when he knows that Śrīkara is not interested in writing the matter thinking that Devasūri is unfit for the debate with Kumudacandra. He also got the news from Pratīhāra that the Judges Śīlāṅka and Yaśodhara have taken bribe to support the Digambaras. He went to Devasūri and informed the news; however, Devasūri was not worried by knowing the news because he had confidence in his talent. Again, Śrīpāla got worried when he got the news from Pratihāra that Śīlāṅka has put a condition with the king that if Devasūri would be defeated then the king should surrender to him; and thus being defeated, the Śvetāmbaras would lose their rule. But Śrīpāla had confidence in Devasūriand so he was present in the assembly hall from the beginning to the end. At the end, he becomes happy by knowing that Kumudacandra is declared as defeated.

Siddharāja –

Siddharāja Jayasiṃha is the king of Gurjaradeśa. He is the great supporter of the Śvetāmbara sect. There were many learned men and poets in his court, such as Śrīpāla, Devasūri and Hemacandra. The court was always engaged in the discussion over various types of sciences. The defendants and the disputants used to come from outside the country. He had arranged a debate for Devasūri and Kumudacandra, a great Digambara disputant. He had confidence and so he placed a condition with Śīlāṅka that if Devasūri loses in the debate, then the Śvetāmbara rule would end and if Kumudacanra loses, then the Digambaras would have to leave the country forever. Digambaras tried to win by all means; such as bribing the judge Śīlāṅka and Yaśodhara but they lost. Again, they tried to change the matter of debate. However, all these attempts failed. Instead of Śrīkara, Śrīpāla wrote the matter of debate. There were some fraudsters like Gāṅgila and Śrīkara in the court of Siddharāja, whom the king disliked. They did not possess the good qualities and talents, which are a prerequisite.

However, Siddharāja blamed himself for this because he had appointed them even without the six types of qualities:

“mayaiva vināśitam yannirguṇo”pi ṣāḍguṇyavicārasāre vyāpāre sthāpito’si”
  –(p.34).

However, the king forgives everything when Maharṣi declared the result that the Śvetāmbaras won the debate. He was happy because there would be Śvetāmbara rule in the Gurjaradeśa. The king begs Vajrāgalā, a representative of the goddess Kāmākṣā for blessings, that his court should always be adorned by the learned men like Devasūri, so the defendants would fear to enter in to the court. The king is a man who respects the sciences and talent, which benefit the court of a king and the society. He then congratulated Devasūri with great aplomb and celebrated the win.

Śīlāṅka –

Śīlāṅka is a judge in the court of Siddharāja. However, he is a corrupt person.

He takes bribe from the Digambaras to support them:

“lañcāvitaraṇacāturyyeṇa digambareṇa sapakṣīkṛtāḥ santi śīlāṅkayaśodharādayaḥ”
  –(IV, p.36).

Even he put a condition with the king Siddharāja that if the Śvetāmbara loses in the debate then he would have to surrender to him. The king, without fearing, agreed to condition, because he had confidence in Devasūri. At the end, when Maharṣi declared the result that Śvetāmbaras won the debate, Śīlāṅka objected, because Maharṣi did not allow the request of Kumudacandra. Śīlāṅka said then that Maharṣi always breaks the ruleand does not allow the opening of debate. At this juncture, the king ruled that Śīlāṅka should leave the place now, because, he has lost. Hearing this, Śīlāṅka got angry and left the assembly hall.

Maharṣi –

He is an invited judge on the debate. He has to declare the result. However, by heart, he loves the talent of Devasūriand so he supports the Śvetāmbaras. He selects Devasūri as defendant (prativādin) and Kumudacandra as disputant (vādin). According to the rules of debate, he declares Devasūri at the end as the winner of the debate. However, the real judge Śīlāṅka objects to the decision, because Maharṣi does not allow showing of the matter by writing on the slate. Thus, Śīlāṅka leaves the assembly hall. After his leaving, the king requests Maharṣi to open the matter of debate, writing on the slate (kaḍitra). Kumudacandra was still in doubtand so Utsāha, a councilor of Siddharāja, again declares that the Digambara is defeated by the Śvetāmbara. The king became proud of Devasūri and he felt that the preceptor Bhārgava was deserted by the goddess Sarasvatī.

Then Maharṣi informs the king; that Oh Lord!

“Listening to the success of Devasūri, the followers of Kaṇāda, Udyotakara and Vācaspati would have been burnt in the fire of jealousy and frightfully they would have stated that the judges of the king have done partiality.”

The king did not care about the statement and all celebrated the win.