Part 2 - Summary of the drama (Mudritakumudacandra)

The story or the subject matter of the Mudritakumudacandra can be summarized as follows: It concerns about a debate between the Śvetāmbaras and the Digambaras, regarding liberation of woman conducted in the court of the king Jayasiṃha.

It can be stated (1965, M. R. Majumdar) that:

“The cause of debate in the Jain order is the schism. It is related to the wearing of clothes by the ascetics, who led to separation, maintained to this day of the Śvetāmbara or whiteclothed factions who are found in the North and West of India, from the Digambaras or those clothed with the sky, in other words, the “naked” ascetics of the South who are probably older. The Digambaras maintained that a perfect ascetic must conquer all his emotions and must be perfectly indifferent to worldly thoughts, so as to entertain, no idea of nakedness in his mind, while the Śvetāmbaras taking a more practical view of the matter, maintained that the wearing of a white garment is permissible. Due to this difference, necessarily, nuns are found only among the Śvetāmbaras. The Digambaras explain the lack of nuns on the ground that women contain liberation until a good life has brought them the privilege of being born as men; and that they need not become ascetics in the present life. Therefore, the debate was held in the court of Siddharāja Jayasiṃha for public discussion, where the Digambaras were defeated and had to leave Gujurat as agreed upon.”

However, according to Rasiklal C. Parikh (1938, Kāvyānuśāsana, Introduction, vol.I):

“The debate occurred on the occasion when an old nun was harassed by Kumudacandra. Thus, Devasūri was forced to fight; and he sent a word to the Jaina Saṅgha of Aṇahillapura for observation in debate. Further, Devasūri sent an invitation to Kumudacandra for debate in the court of Siddharāja Jayasiṃha which the latter readily accepted and Devasūri at last defeated Kumudacandra, though there was some difficulty with the minister Gāṅgila.”

The story is described in detail by Prabhācandrasuri, in his “Prabhāvakacarita” and by Merutuṅga, in his “Prabandhacintāmaṇi”. Actually, the debate lasted for sixteen days and at last, Kumudacandra was silenced (through the grammatical fault in the word “koṭākoṭi” that Devasūri has used).

First Act:

After the nāndī and prastāvanā, the first act begins with the conversation of two characters viz. Śrīpārśvadeva and Śobhana. Pārśvadeva asks Śobhana as to why he was looking so much in a hurry and where he was going. Śobhana replied that yesterday he had gone to a religious meeting with his brother, where he heard a beautiful speech of Ācārya Devasūri. Śobhana praised the talent of Devasūri and stated that it was a god’s gift because he steals everyone’s heart by his calmness, sweet-talking and pleasant nature. Pārśvadeva agreed with Śobhanaand said that when Devasūri speaks, the scholars from long distance come and become the admirer of his scholarship. Then Śobhana revealed that he was going to the place of logical debate between Devasūri and Bandī Rājasādhāra, a strong follower of Digambara sect. Afterwards, Pārśvadeva also became interested in the debateand both proceeded to the royal court.

Subsequently, the debate started before the learned audience. Then Bandī rained praises on Kumudacandra and started insulting the philosophy of Śvetāmbaras.

Māṇikya the supporter of Śvetāmbara sect, got angry and replied to him that no one dares to touch the mane of lion and bind the lord of serpent, for the garland made of emerald

“kaḥ kaṇthīravakaṇthakesarasaṭābhāram……………………kurute bandyasya nindāmimām”
  –(I.22).

Bandī does not want to disrespect Digambara sect. Arrogantly he says that Kumudacandra is as the crescent of Digambara sectand has won eighty-four times in the debate with great talents.

Hearing his own praise, Devasūri could not stop himselfand he answered him finally. Further ascetics also reproached others because of their nature and they were quite happy in their actions.

Again, the Moon has stains though it illuminates the palace:

“apakṛti kopaścettadā…………kim naiva candraḥ kalaṅkī”
  –(I.24).

Māṇikya saw that Devasūri’s temper has increasedand therefore he wanted to release him. However, Bandi did not want to excuse any one. For him, this was not a time to excuse, because being in the middle of the dreadful fire, it is better to be live-oblation in the sacrifice.

Even it is better to hear defamation by the other debater, but should not leave those who want to dishonor:

“jvālākarāle jvalanāntarāle………śrotum tu yuktam paravādinindām”
  –(I.26).

Devasūri clears that they did not want to either dishonor or quarrel with anyone, because they know what is right and what is wrong.

Again, they cannot be engaged in the bad things, by which they will lose their dignity, after practicing such pious penance and being separated from the confounded love of the relatives like father, mother brother, palace, wealth and leaving them as the grass

“mātṛbhrātṛpitṛprabhṛtyavikalasnehākulodyajjanam………paricayaścedaucitīmañcati”
  –(I.27).

Further, Devasūri calls Kumudacandra indirectly as “durmedhas”, since he is blind in ego, though he is learned. It makes Bandī angry and he replies that their philosophy is despised by others, because it has criticized the Vedas.

Māṇikya tells Bandī that they are desirous of debate, but their intention is to liberate the women, who are confined by the nakedness [...]:

“nagnairniruddhā taruṇījanasya yanmuktiratra prakaṭam rahasyam”
  –(I.34);

[...] and even they do not have any intention to quarrel with them. Then Devasūri avoids the matter, informing that it is time to perform afternoon religious workand therefore they should leave.

 Second Act:

The pupils of Devasūri and Kumudacandra, viz. Aśoka and Makaranda respectively discuss about their preceptors. Despite being the pupils of opposite sects and teachers, they are very good friends and they do not fight with each other for their preceptors. They keep faith on their respective preceptors, but Devasūri is the most favourable disciple. They know, this debate between Devasūri and Kumudacandra means it is a heart-rending situation. Kumudacandra cannot be neglected, as he is formidable in debating. He has never lost to anyone, but fate will tell the result. For Aśoka and Makaranda, śakuna has important role in the success of great work.

That is why they believe in Astrology:

“nayanaviṣayam jātaścāṣaḥ śṛtam śikhiśabditam………prakṛtimṛdulo vāyuḥ pṛṣthānugaśca vijṛmbhitaḥ”
  -(2.11).

In the second act, the conversation between Vaitālika and Kumudacandra is interesting. Vaitālika informs Kumudacandra that Devasūri is afraid due to the fear of losing in the debate. It is because they could not handle the situation and their speech could not emit poison with the arrogance as a snake. Even they are not interested in the quarrel. The information pleases Kumudacandra. He becomes happy and thinks that he is on the threshold of win and he should perform the acts of dancing and lightening (naṭanadīpanavidhiḥ). However, within a minute, he changed his mind due to the reality of losing and started teasing the Śvetāmbaras. He thought it would be foolishness to underestimate, those who are known for their scholarship and with whom there is a debate. However, it could be an impossible deed as the fighting between lion and deer. Vaitālika warns Kumudacandra to be careful; he should not count Devasūri as easy prey, as he has defeated Guṇacandra, a famous Digambarācārya. Kumudacandra is a different type of person. He never leaves his ego and does not want to be defeated.

Kumudacandra tells Vaitālika not to underestimate the philosophy of the Digambaras in front of him, because he is like an irregular fever, which comes through the ghost (bhūtajvara) and brings tears in the eyes of debater. Here Vaitālika tells him that he could be only simple fever and could not be the means of purification. He does not know love and peace, which is possessed by Devasūri, because he has talent. Listening to the praises of Devasūri in the mouth of Vaitālika, Kumudacandra gets angry and abuses Vaitālika, as he is the stain of the family, does not know that Kumudacandra is undefeated by the debaters of any groups, such as Bhāṭṭas, Śāṅkarasand Kāpilas. All those scholars melted like mercury. Vaitālika reminds again him that Devasūri may be mercury but he has defeated Guṇacandra who had infinite qualities.

Kumudacandra does not want to leave his ego, because in this age (kaliyuga) he is the only person who possesses all the qualities which touch the heart and are revealed by the speeches. Then Kumudacandra and Vaitālika left with other attendants. On the way, Kumudacandra saw a family of snakeand thought that it was auspicious sign for him (pārśvaparameśvaraśiro’laṅkārasya hi bhujaṅgapuṅgavasya gotriṇām darśanamapi vipulam maṅgalam, tadalam vilambena–II, p.24).

Third Act:

The attendants of Devasūri, viz. Thāhada and Nāgadeva were worried thinking about their fate. They thought that if Kumudacandra wins, then due to the shame, the Śvetāmbaras would not get any place even in the lower world. However, Thāhada showed little bit braveness because he had faith in Devasūri. Therefore, he convinced Nāgadeva that he should not worry, because Devasūri could remove all types of fear. Even he could remove the fear of the ghost, scorpion and snake by the power of his penance. Nāgadeva became relieved, but still had his mind disturbed with fear, because Digambaras are experts in black magic (mukhabandhavidyā), through which they could silence every one. It was already witnessed by everyone in the court of Arṇorāja. In the mean time, Thāhāḍa and Nāgadeva met Udayapāla, who was returning from the palace. Udayapāla informed them that the king has arranged the seats for both parties and Yaśodhara has been sent to Śrīkara, who had to write the matter of debate.

Then Thāhada and Nāgadeva reached the place where all the invited members of both parties were present. Suddenly, Saciva Gāṅgila started ridiculing Devasūri with jealousy and stated that Śvetāmbaras are not descent in the purity of their body and still they want to conduct the function of debate. The Śvetāmbaras are not allowed into the assembly of the king because they are full of sin. They should face the examination of purification.

At this point, Devasūri answers intelligently that the Digambaras always prefer the examination; however, it is prohibited in the case of ascetics, because in comparison to the external rule, internal rule is stronger:

“antaraṅgabahiraṅgayorantaraṅgo vidhirbalavān”
  –(III, P.28).

Again, it should be noted that the ascetics should avoid polishing, decorating and showing of the outer body. For them the purification of inner body is the best ornament, though the costume might be anything. Gāṅgila tries to tease Devasūri that the purification, which is accepted by the ascetics, is not proper, particularly by the white clothed people (Śvetāmbaras). Devasūri replies him that Śvetāmaras are the purest. Again, an ascetic dresses the way, which makes him happy. Again, the white clothed people are not like Digambaras who are always interested in woman and other worldly matters. They see their naval points cleverly. They always think of their accomplishments, because religious accomplishment is protected by travelling to holy place, bathing, purifying body in the holy rivers. At this point, Gāṅgila asks that those who do not even perform daily purification do not obey the rules of householders, disposers, foolishand those who do not have sons or father, according to the law, how they could be free from the debts of father? However, Devasūri answers him that those who are engaged daily in religious acts, no other act is necessary for being free from the debt. Again, he continues that if son offers śrāddha to please his father, then anyone could offer śrāddha oblation to please anyone from whom he is not born at all. Hence, it is not necessary that only son should offer śrāddha to his father. By performing śrāddha, any person could be free from the debt.

Because it is said that beautiful women are naturally attracted to the twice born, i.e. Brahmin, Kṣatriya and Vaiśya, because they are elegant:

“dvijātīnām rāmāramaṇarasikatvam”
  –(3.14).

Kumudacandra becomes impressed, hearing the arguments between Devasūri and Gāṅgila. He appreciates the knowledge of Devasūri. At last, Gāṅgila accepts that he is unable to argue with Devasūri and leaves the place and then Devasūri and Māṇikya leave.

Fourth Act:

In the fourth act, the poet Śrīpāla comes to the palace of Siddharāja Jayasiṃha, to know as to what Gāṅgila informed the king and what the king replied to him. Entering the palace, Śrīpāla inferred that the king might not have arrived, because the attendants were pleasant and chatting. Śrīpāla then asked Pratīhārīs as to whether they knew what minister Gāṅgila informed the king about the matter of debate. Pratīhārīs replied that Gāṅgila told the king that Śrīkara did not consider the matter with jealousy; because he thought that Śvetāmbara is unfit for any debate. The king could not understand that why these people are so jealous. Then the king scolded Gāṅgila that he has always underestimated the demon like minister. Then Gāṅgila surrendered and agreed that it was his mistake. But the king did not accept that it was his mistake, because he has appointed him in accordance with royal policies. Indeed, it had to be asscerted. However, he had neglected it thinking that they all are learned men and they would not go against him.

It is necessary that the good ministers are appointed to clean the king who is stained with the sin of bad policies:

“ayamavanipatīnām nītipaṅkaḥ kalaṅkoghaṭitasadupasargo yadbhavenmantrivargaḥ”.

However, it is the goodness of him that he has not punished anyone by the fragment of the stone art. Perhaps, he has been cursed recently for accomplishing sin by an ascetic who is sincere, pure and sharp; otherwise, it is difficult to listen to the blame of his own philosophy. He knows the person, who is fit and who is unfit. He sent back Gāṅgila, because he knows that these Digambaras are corrupt. They can do anything. Then Pratīhārī told Śrīpāla that Kumudacandra and his men have bribed the person to change the matter of debate, fearing the loss. Even Śīlāṅka, the judgeand Yaśodhara were bribed to support Digambaras. Then Śrīpāla replied to Pratīhāra that it was him who has given new matter of debate to the king.

At this moment, Vaitālika declares that the king had to perform the evening worship. Śrīpāla then leaves to inform Devasūri, about the incident that how Digambaras bribed Śīlāṅka and Yaśodhara for their support and changed the matter of debate. However, when Devasūri came to know this, it did not bother him. He was firm and strong and had great confidence.

Fifth Act:

In the fifth act, Śrīpāla comes to meet Siddharāja, who was in the harem. Pratīhārī requests him to wait. In between Pratīhārī informs Śrīpāla that the king had agreed with the condition was kept by the judge Śīlāṅka. His condition is that if the Śvetāmbara would be defeated, then the king should surrender to himand he would lose his state and it would be the end of the Śvetāmbara rule. Śrīpāla tells Pratīhārī that he should not worry and should keep hope in the intellect of Devasūri. He would not disappoint the Śvetāmbaras. He will definitely win the debate.

In the afternoon, people started gathering. Bandī was showing them their seat. At this moment, Kumudacandra entered the hall with his three Keśavas. Bandī welcomed Kumudacandra with the dual form, i.e. “kumudacandrau.” One of the Keśavas asked Kumudacandra as to why Bandī used both subject and object in the same form?

Kumudacandra smiled and replied that it fulfills his wishes, because his speeches nullified the advantages of win and brought the rise of Kumudacandra; and hence the females appreciate him through their eyes:

“madvācastaralāyante………pānam mṛgīdṛśām”.

Kumudacandra’s eyes were moving without watching Devasūri in the debate hall. He was worried. In the mean time, Devasūri entered the hall with his wellwishers, such as Thāhaḍa. Thāhaḍa wanted to win corruptly by bribing the judges but Devasūri refused the bribe and told Thāhaḍ that he had love, fame and wonderful applications of rules as the best donation. Thus, he told that he had confidence in himself. Thāhaḍa immediately replied that undoubtedly the good result would come. At this moment, the king Siddharāja came to the hall with the prominent persons such as Śīlāṅka, Yaśodhara, Gāṅgila and some others. When the king took his seat, Devasūri recited a stanza praising the king. The king is pleased and appreciated Devasūri. Afterwards, Kumudacandra recited a stanza at the end of which (stanza) the word that “vācastato mudritāḥ” was included.

The king, however, intervened and stated that the use of the word “mudrita”, indicates his own defeat. However, the king did not disclose his interpretation and ordered the Pratīhārī to introduce the members who were present. Pratīhārī introduced all the members except the members of Kumudacandra. However, then Kumudacandra himself introduced the three Keśavas. Then the king ordered to start the debate. Kumudacandra was selected as the disputant (vādī) by Maharṣi and therefore, he tried to become disputant. However, Devasūri took objection on the ground that two things should be done by the disputant. First of all, he should not become the defendant and secondly, he should emphasize his own side.

Thus, Devasūri asked Kumudacandra to accomplish the liberation of woman and read the matter. Kumudacandra could not get it; and hence requested to read the matter again. Devasūri read again; still Kumudacandra could not understand and hence he felt that there was something wrong in it and again requested to read the same. Still it was not clear to him; and thus without understanding the proper meaning, he showed the fault. Devasūri stated that his answer implies that he could not understand it. Then Maharṣi stated that if he showed the fault, after the given time, it was also acceptable.

Hearing the word of Maharṣi, Kumudacandra immediately requested to write the application on the slate:

“likhyatām kaḍitre prayogaḥ”
  –(p.46).

However, Devasūri objected to this and told Maharṣi that the writing of application on the slate is not proper for a teacher and a pupil:

“so’yam guruśiṣyanyāyaḥ”
  –(p.46).

Hearing the question of Devasūri, Maharṣi, without wasting any more time, declared that the debate was over and the Śvetāmbara won the debate and Digambara lost in the debate:

“deva! samāptā vādakathā, jitam śvetāmbareṇa, hāritam digambareṇa……”
  –(p.46).

However, Śīlāṅka, the judge, raised the objection on the resultand stated that Maharṣi always steps ahead to break the rule and never allows to open the matter of discussion. Śīlāṅka was ridiculed indirectly by the kingand is said to have left the place dejected. However, they were wiped away by the hurricane of the Śvetāmbaras. Śīlāṅka leaves the place with dejection. Then the king requested Maharṣi to write the matter on the slate, though the truth was already known. Keśava wrote the application on the slate; however, Kumudacandra found the fault in the writing of application. Devasūri however, removed the fault, which was identified by Kumudacandra and established his own side by using the word “koṭākoṭi”. Seeing the “koṭākoṭi” word, Kumudacandra stated that it was wrong-expression (apaśabda), however, Utsāha replied that it was not a wrong expression as Pāṇini has ruled that the words koṭākoṭi, koṭikoṭi and koṭīkoṭi are same. Therefore, there is no mistake in the word “koṭākoṭi.” Then Devasūri reminded Kumudacandra that there was a rule in their scripture, which allows the same word, i.e. “antaḥ koṭākoṭisthitike sati karmaṇi”. Kumudacandra saw that there was no other way and hence tried to justify the expression by saying anything in his mind. Even Yaśodhara, another supporter of Kumudacandra, tried to support but Devasūri had also offended him. At the end, Kumudacandra accepted his defeat in the presence of the king.

Thus, Utsāha declared the defeat of Digambara; and according to the rules, all the Digambaras had to leave the country. Thus, the Śvetāmbaras could rule the country. The king Siddharāja was now very happy. He showered all the praises on the head of Devasūri. Because of him, the Śvetāmbaras could breathe freely and the country was free of Digambaras. In the mean time, Yoginī, viz. Vajrārgalā, a female ascetic of goddess Kāmākṣā, entered the hall and blessed the king Siddharāja for his prosperous future with an assembly of learned scholars, as disputants, who were difficult to defeat by any defendant. Vajrāgalā blessed the king for the same and left the place by her magical power. Then Devasūri was welcomed by the king and taken to the royal palace by Brahmins with religious ceremony, reciting auspicious chants for his win over Digambaras. The king also declared the celebrations in the country for the great win.