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A good story or a katha is defined by Kutuhala as that which does not give

21 much emphasis on grammar and is easily understood 66 In Dashavaikalika-niryukti, it has been defined as that which is narrated by a person with a pure consciousness being endowed with penance (tapas) and self-control (samyama) and which is meant for the welfare of all beings of the universe 67 A katha is classified into i. Atrhakatha iii. Dharmakatha ii. Kamakatha _68 iv.Samkirnakatha Haribhadra Suri has discussed the classification of stories in detail in his work _69 Samaraiccakaha Arthakatha induces one to earn wealth, kamakatha satiates one's carnal passions, dharmakatha inspires a person to move on the spiritual path and samkirna karua has the combined effect on the listeners. But the ultimate goal of all these stories is dharma only 70 Arthakatha: Haribhadra Suri considers arthakatha as the best. In his opinion kama and dharmakatha occupy the second and third positions respectively" 72 71 " He describes in detail the various ways of attaining artha' In Dashavaikalika-niryukti, this has been dealt with in course of the narration of stories' 73 In these kathas we often come across the + merchants" adventurous travelling through sea and land, business partnership various

22 types of business men, markets, commodities and their bargaining purchasing and 74 selling. Dr.J.C.Jain opines that since most of the followers of Jainism were merchants, the Jaina stories told stories related to trade, business etc. 75 Kamakatha: These stories deal with appearance, the ways to maintain it, dress and cosmetics, various arts and expression of those which have been experienced through 76 seeing, hearing and feeling". According to Haribhadra Suri, Kamakatha have kama as the main element besides descriptions of the activities of love-messengers (duti), amorous enjoyments, influence of Kamadeva, various aspects of love etc. 77 Dharmakatha: Udyotana Suri gives prominence to dharmakatha 78 It is of four types such as aksepini (pleasant, catching), viksepini (unpleasant, distracting), samvedini (leading to knowledge and entertainment) and nirvedini (leading to detachment and 79 renunciation)". Minds of men be first captivated by catching topics; secondly they should be disillusioned; then only they should be enlightened or made to renounce the world 80 Through some popular stories the Jaina authors show the people the right path and teach self-control (samyama), penance (tapas) and sacrifice (tyaga). For this

23 they use examples (udaharana) illustrations (drstanta) and similes (upama). These stories are mainly concerned with religion and ethics and are known as dharmakatha. In niryukti, bhasya, churi and fika of Agamagranthas, these dharmakathas are abundant. Among these natrdharmakatha, Upasakadasa, Antakrddasa, Vipakasutra are worth mentioning. In order to make the stories interesting the Jaina authors had to incorporate love stories also. The author of the Vasudevahindi says, "I am narrating dharmakatha by way of telling kamakatha just as a quack gives his patient the medicines of bitter .81 taste along with that of good taste". Similarly Udyotana Suri in kuvalyamala says that his religious stories are related with Kamasastra. The readers should not think it to be useless because for the attainment of dharma, kama is the instrument 82 Samkirna katha: A story which may be in Sanskrit and Apabhramsa or Dravida Paisaci, endowed with all merits, embellished by the erotic sentiments having all elegant constituents and kalagamas is called a samimakatha ³. These stories have .84 83 combinations of prose and verse and Sanskrit and Prakrit. These stories deal with all the three ends of life - dharma, artha and kama.

24 Kuvalayamala is considered as Samkirna-katha as it has the combination of all characteristics of various types of stories. The kathakosas have praised such stories. This type of stories are considered as most interesting and entertaining even though dharmakathas are considered as useful.