S. Srikanta Sastri
I have received the first part of your publication "Siri Bhuvalaya", with thanks, and I have gone carefully through the introduction by Sri Karlamangalam Srikantayya, who was also kind enough to show me the photo of the first page of the original manuscript, giving the square of numbers. I am informed that the whole manuscript consists of many pages, which are in an, extremely frail condition, so that it is very difficult to handle them. I had also several talks with Sri Srikantayya about the complicated problems raised by this astonishing work.
From the clues, laboriously worked out by the editors, 1 myself have verified that the readings given by the editors, are substantially correct as far as published and I can say that, however astonishing the results are, there is no proof of deliberate forgery by any modern author. A dispassionate scholar, with no preconceived opinions, should be prepared to accept heuristic method of evaluating historical document until and unless substantial evidence is produced to the contrary.
"Bhuvalaya" claims to be the work of Kumudendu, who says that he was the guru of Amoghavarsha of Manya kheta and a disciple of Virasena and Jinasena of Dhavala. The recent discovery and publication of the 'Dhavala Tikar' constitutes a landmark in Indological studies, essentially for Jainology. Kumudendu's Kannada Bhuvalaya is professedly based on Virasena's work, but is more extensive and perhaps more important. I have scrutinised carefully for any evidence of a later date than 9th century A. D. but in the published portion nothing has been discovered to my knowledge, nor have others been able to point out such evidence, excepting the seemingly modern form of Kannada. Whatever the explanation for this might be it alone cannot outweigh other Considerations.
The importance of this work may be briefly analysed under the following heads:
- For the history of Kannada language and literature, it is one of the earliest works, however much it may upset our present notions of the development of Kannada language, unless it can be proved to be modern.
- For the history of Sanskrit, Prakrit, Tamil and Telugu literatures of the 9th century it is an eye-opener.
- For the study of Jainism in particular and all other schools of Indian Philosophy and religions, it provides new material which may revolutionise our present concepts of the development of Indian thought.
- For the political history of India and Karnataka, it provides fresh material as it mentions Amoghavarsha and Ganga rulers of Mysore.
- For the history of Indian mathematics, it is an important document The recent studies in Virasensa's Dhavala Tika show that Indians even in the 9th century, if not centuries earlier were conversant with the theory of place-values, laws of indices, the theory of logarithms, special methods to deal with fractions, theories of transformations, geometrical and mensuration formulae, infinite processes and theories of infinity anticipating Cantor and other Western mathematicians, correct value of pi (tt), permutation and combination etc., Kumudendu's work seems to be far more advanced than even Virasena's and therefore not easy of comprehension.
- For the study of Indian positive sciences, it is important showing how as early as the 9th century if not earlier, Physics, Chemistry, Biology, Ayurveda, Zoology, Veterinary Sciences, Astronomy etc., had developed in India.
- For the history of the fine arts like Architecture, Sculpture, Iconography, Painting etc., the Bhuvalaya forms an inexhaustible source.
- Special attention should be drawn to the version of Bhagavad Gita and Maha Bharata which have been embedded in the general text in such a way that it is impossible to assert that they are interpolations by some moderns, who should have had extraordinary genius indeed to produce work involving a mathematical combination of letters to fit in the general scheme of numerous other kavyas. There are not less than eight or ten versions of the Githa according to Kumudendu in five languages. Regarding the Mahabharata in which the Bhandarkar institute of Poona is working for the past 25 years and more to bring out a critical edition, the Bhuvalaya professes to give the original nucleus of the Maha Bharata called Jayakhya Samhita. Further it gives three versions of the Rig Veda differing entirely from the accepted versions. The Bhagvad Githa, the Maha Bharata and Rig Veda as well as the Ramayana (which also is included in this kavya by Kumudendu) are acknowledgedly fundamental texts for the study of Indian culture.
- Besides these works of general interest, the Bhuvalaya professes to give the texts of important Jaina texts like Tattavar Thadhigama sutras of Uma swati, The Gandha Hasti MahaBhasya, Devagama Stotra etc., of Samanta Bhadra, Chuda-mani, Samayasara, Pravachana Sara etc., of Kundakundacharya the work of Pujyapada like sarvatha siddhi, Akalamka, virasena, Jinsena etc., of Digambara school., the Angas, and many works considered lost by Digambaras but claimed to have been Preserved by the swetambaras, Technical works like Surya Prajnapti, Chandra Prajnapti, Jambudwipa Prajnapti, Triloka Prajnapti etc.
- The work is also important from the archaeological point-of view as it gives a list of 27 alphabets: including Brahmi, Kharoshtri, Yavanani (Greek), Saindhava (Indus script), Gandhara, Bolidi etc., and languages like Tebati (tibetan), Parasa (Persian) etc
In short the importance of this work can hardly be exaggerated for the study of Indian and world cultures, the editors by undertaking the decipherment of such & difficult work, with very little encouragement from the enlightened public, are really doing selfless work, whose significance can be realised only by a few scholars scattered, all over the world, working in the field of Indological studies now and perhaps years later by the general public unless full publicity is given to this remarkable work.
Even the elucidation of the main text from the cryptic table of numbers requires not only great patience and care but a knowledge of many languages, sciences, arts works on philosophy, religion etc. I am glad to testify that the editors have to the best of their ability discharged their responsibilities, handicapped as they are by the task of financial and other assistance. I sincerely hope that the Central Ministry of Education which has earmarked a grant for the publication of works of national importance will speedily come to the assistance of the editors, so that this previous work may not perish and be forever lost to humanity. It is the duty of every person and institution interested in rescuing from oblivion a great Indian heritage, to help the editors.
The Director of the National Archives, New Delhi, may be approached to get the frail manuscript preserved by Chemical treatment and micro-filmed. A proper editorial board of experts in various subjects should be appointed and the work should be published in Roman letters for the benefit of Indologists all over the world.