Sramana 2001 01

SR No.: 525043
Original Sutra Author: N/A
Author: Shivprasad
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 2001
Total Pages: 176
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 8 MB

Page 124

7.
cf. Narasimhachar, D.L. 1939: 575-594; Kulkarni, V.M. 1959: 189204; Kulkarni, V.M. 1960: 284-304; Chandra, K.R. 1970: 265-272. Critically edited by Tomar: Tomar, R.S. (ed.). 1993-1997. Svayambhudeva's Ritthaṇemicariya (Harivamśapurāṇa) (4 Vols.) (Prakrit Text Series No. 25, 27, 30 & 31). Ahmedabad: Prakrit Text Society.
9.
Bhayani, H.C. (ed.). 1953a: 31 (introduction).
10.
Cf. Vaidya, P.L. (ed.). 1940: 368.
11. He first refers to Svayambhudeva and Caturmukha in 1.9.5a: caumuhu sayambhu siriharisu doņu ...
Cf. Vaidya, P.L. (ed.). 1937. The Mahapurāṇa or Tisatthimahāpurisaguṇālaṁkāra (a Jain Epic in Apabhramsa of the 10th Century) of Puspadanta (Vol. I) (Manikchand Digambara Jaina Granthamālā No. 42). Bombay: Manikchand Digambara Jaina Granthamālā: 9. Note that this passage does not contain any reference to Gunabhadra either.
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12.
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the 10th Century) of Puspadanta (Vol. II) (Manikchand Digambara Jaina Granthamālā No. 41). Bombay: Manikchand Digambara Jaina Granthamälä: 368-525.
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Cf. Bhayani, H.C. 1933. 'The Apabhramsa Poet Caturmukha', pp. 195-208 in Bhayani, H.C. Indological Studies: Collection of Research Papers on Indological Subjects. Ahmedabad: Parshva Prakashan: 195. Since none of the works of Caturmukha have been discovered up to this day, I cannot say for certain whether or not he has had any influence on Puṣpadanta's Rāma-story. However, since he probably was a Brahmin, it is unlikely that his influence on the Mahāpurāṇa concerns more than mere details.
Cf. Dundas, P. 1992. The Jains. London: Routledge: 43. Gunabhadra and his gurus implicitly refute the Rama-story of Raviṣena who also belonged to the Digambara-sect. This is probably due to the fact that Ravisena's Padmapurāṇa, modelled on Vimalasūri's Paumacariyam, contained some inconsistencies regarding sectarian doctrine, as Chandra (Chandra, K.R. 1970: 280-283) already pointed out, and that it had the story of Rāma, and not the biographies of all the sixty-three great men, as its central theme. Gunabhadra and his gurus may subsequently have considered it to be too unorthodox..