The Adipurāṇa and Brhatkatha
Summary
The Adipurana (Indore ed. with Hindi commentary, 1973), composed in 825 CE by Jinasena, details the life of Rishabhanatha (Adinatha), the first Jain Tirthankara. The text references a source described as a "great story" (brhat-katha) composed of many "lambhas" (chapters or verses), suggesting parallels to Gunadhya’s Brhatkatha, a well-known narrative collection. Jinasena praises this source as vast, rich in virtues, and comprehensive, containing stories spanning diverse themes and moral teachings. However, scholars debate whether he directly references Gunadhya’s work, as it was considered non-Jain and profane compared to sacred texts like the Ramayana and Mahabharata. Later Kannada texts, such as Pampa’s Adipurana (941 CE) and Camundaraya’s Trigastilaksena-malkdpurana (977 CE), attribute the Tirthankaras’ life stories to Jain authors like Kiici-bhattaraka and Nandi-muni, not Gunadhya. These works suggest a tradition of Jain narratives predating Jinasena, raising questions about his use of "brhat-katha." While the term might metaphorically indicate a grand, virtuous compilation, its exact source remains unclear. The Adipurana and related texts highlight evolving accounts of Tirthankara legends, blending historical and literary traditions across Jain and non-Jain contexts.
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Conclusion
This analysis of the Adipurāṇa and Brhatkatha reveals a significant interplay between Jaina and broader Indian literary traditions. The text establishes that the "Brhat-katha" referenced in Jinasena's work likely corresponds to Gunadhya's Brhat-katha, despite initial interpretive challenges, supported by structural parallels and historical context. The passage underscores the cultural permeability between Jaina and Brahmanical traditions, noting the esteemed yet profane status of Gunadhya's work compared to sacred epics. Additionally, the Kannada sources highlight evolving narratives of Tirthankara biographies, emphasizing oral transmission and textual compilations across centuries. These findings illuminate the dynamic transmission of religious and literary heritage, demonstrating how Jaina authors engaged with and adapted pan-Indian storytelling frameworks while maintaining distinct doctrinal identities. The document thus contributes to understanding cross-cultural literary influences and the fluidity of religious narratives in pre-modern South Asia.