Kuvalaya-mālā ("Garland of Blue Water Lilies") is a 779 CE Prakrit-language novel written by the Jain monk Uddyotana-sūri in Jabalipura of Gurjara-Pratihara kingdom (present-day Jalore, India).
It is written in the champu (mixed verse and prose) form, and features dialogues in several other languages, including Sanskrit, Apabhramsha, and Paishachi.
[6] The author identifies the primary language of the text as Prakrit, and states that it follows the "Maharashtra-deshi" patterns.
Besides the literary Prakrit (Maharashtri and Shauraseni), the text features other dialects including Magadhi, Rakshasi (Chulika-Paishachi), Paishachi, Apabhramsha, and a mixture of these.
Subsequently, the five souls follow the path of righteousness in their various rebirths, guided by Jain leaders and mutual-cooperation.
He discusses several religious and philosophical concepts, including the four goals of life: dharma (righteous conduct), artha (material prosperity), kama (pleasure), and moksha (liberation).
One day, his commander Sushena returns from a successful military campaign, bringing the five-year old Malava prince Mahendra-kumara as a captive to Vinita.
[15] Early next morning, the queen sees a dream in which the moon (Chandra) clung to a garland (mālā) of highly-fragrant lilies (kuvalaya).
The five monks are reborn as follows:[21] In the Vindhya forest, the saint (Lobha-deva) explains the situation to prince Kuvalaya-chandra (Mana-bhata).
He prophesizes that the prince will marry princess Kuvalaya-mālā (Mayaditya), and Padma-kesara (Moha-datta) will be reborn as their son.
The prince and the ascetic worship Rishabha, discuss various topics, including Samudrika-shastra, and meet vidyadharas disguised as Shabharas.
He states that he was to be appointed as the king of Ratna-puri, but was forced to go into exile because of a conspiracy by his younger brother: he ultimately reached the Vindhyas, joined the Bhillas, and became a robber.
The prince overhears conversations of people from different parts of India at various places in the capital, including a residential school and a market.
[29] While preparations are being made to fix an astrologically auspicious date for the wedding, prince Kuvalaya-chandra desperately longs for princess Kuvalaya-mālā.
Accordingly, he sets out for Ayodhya on a date recommended by the royal astrologer, accompanied by Kuvalaya-mālā and Mahendra-kumara.
[33] At a valley in the Vindhya mountains, Kuvalaya-chandra comes across some alchemists (dhatu-vadins), who were attempting to make gold, but could produce only copper.
He teaches the correct technique of producing gold, as described in the text Jonipahuda, to the alchemists and Kuvalaya-mālā.
[34] Prince Kuvalaya-chandra receives a warm welcome in Ayodhya, and is appointed as the heir apparent on an auspicious day chosen by astrologers.
[34] On the prince's suggestion, the king invites various religious leaders to describe what they consider to be dharma (righteous conduct).
The king decides that the manuscript agreed with a Jain teacher who preached abstention from five sins and considered Arhat as the divinity.
[36] During the lifetime of the Jain leader Mahavira, Kuvalaya-chandra is reborn as prince Mani-ratha to king Kanchana-ratha, in the town of Kakandi.
One day, in his Samavasarana (divine preaching hall), Mahavira explains the Jain philosophy and religious concepts to several people, including king Kanchana-ratha.
Meanwhile, prince Vajra-gupta arrives at the scene, and Mahavira narrates his life to the audience, introducing him as Lobha-deva reborn.
At this point, a Brahmana boy named Svayam-bhu-deva arrives at the scene, and Mahavira narrates his life to the audience, introducing him as Chanda-soma reborn.
[41] The author explains the purpose of various episodes and characters in the text, stating that they promote the development of the right faith.
He states that a person who sincerely reads or hears the Kuvalaya-mālā develops or strengthens samyaktva (righteousness).
[10] The text is an important source of information about the contemporary society, culture, polity, geography, economy and religion.
For example, according to the author, "those from Andhra like women and warfare; they are handsome and fierce in eating; and they utter ati puti ratim.