करकंडचरिउ और पद्मावत का शिल्प-विधान
Summary
The text examines the structural and narrative techniques (shilpa-vidhana) in two works: the 11th-century Jain text *Karakandacariu* by Muni Kanakamara and the 16th-century Sufi poem *Padmavat* by Malik Muhammad Jayasi. *Karakandacariu* depicts the life of the enlightened being Karakandu, a narrative rooted in Jain tradition but possibly originating from a folk tale adapted by various sects. The author argues that while some scholars see Buddhist influence, the story is more developed in Jain literature, featuring multiple plot twists absent in Buddhist versions. The text highlights how Jain literature both absorbed from and contributed to other traditions, with elements of the Karakandu story becoming folk motifs that later influenced love epics like *Padmavat*. Sufism entered India through Punjab and Sindh between the 11th and 12th centuries, integrating Indian cultural elements to gain acceptance. Jayasi, born in 1505 in Jayas (near Raebareli), was a sensitive, tolerant, and devout Sufi poet well-versed in multiple religions. His *Padmavat* blends worldly love with spirituality, aiming to convey mystical truths through a narrative mixing imagination and history. The text notes that Jayasi, as a syncretist, may have incorporated narrative motifs from the Jain *Karakandu* story into *Padmavat*. The core of the analysis focuses on narrative motifs (kathanaka-rudhiyan) common to both works, such as love at first sight through a portrait, dreams, or a parrot's description; obstacles to love; sea voyages; supernatural elements like flying princesses and demons; and tests of the lovers. These motifs, often seen as Persian influences, are argued to have deep roots in Indian folk tales. The text lists numerous specific motifs from *Karakandacariu*, including the abandonment of a princess due to inauspicious signs, a queen's pregnancy craving, a child rescued by a vidy
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Conclusion
The comparative analysis of *Karakandacariu* and *Padmavat* reveals that narrative motifs, such as those involving magical birds, perilous sea voyages, and tests of love, are not merely borrowed but are deeply embedded in a shared Indian folk tradition. The study demonstrates that Jain literature, particularly through works like *Karakandacariu*, significantly enriched this common pool of motifs, which later Sufi poets like Jayasi adapted to express their own spiritual and romantic ideals. This cross-pollination highlights a dynamic cultural synthesis, where religious boundaries were permeable, allowing for the mutual enrichment of literary traditions. The outcome is a testament to the syncretic nature of medieval Indian literature, where Jain, Sufi, and folk elements coalesced to create enduring narratives that transcend sectarian divides, fostering a composite cultural heritage.