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N. M. Kansara
ledge of the UP, especially because in his story of Kṣemaśrt in the GC and the KC he follows Gunabhadra's version of the story of Kṣemasundart in the UP. In the CC, however, this story is narrated in a different way. At the same time the new episodes that are introduced in the GC and the KC are not found in the UP, but they are found in the CC, much in the same manner as they are narrated in the GC and the KC. R. Vijayalakshmy has classified such similarities into two sections, namely (i) the new episodes and incidents which are not found in the UP and are met with in the CC, the GC and the KC, and (ii) similarity in manner and style of descriptions encentered in the GC, the KC and the CC." She has closely compared 14 such incidents and episodes falling under the first section, and 25 instances of similarity in manner and style of description. Moreover, she has extensively quoted six instances of similarities of the phrases used in the descriptions. And she has also observed, as a result of her intensive comparative study, that where the descriptions in the CC proceed on the lines of Tamil literary and cultural tra ditions, the GC simply omits them. For instance, the descriptions of five kinds of lands, the meeting and love episodes of Patumai and Crvacan, though found in the CC, are but conspicuous by their absence in the GC and the KC. But indirect influence of such descriptions is found in the GC, and in these the latter shows Vādībhasimha's indebtedness to the CC. Vijayalakshmy has further discussed. such examples under two sections: (i) the examples which show that the knowledge of the CC is necessary to understand what is said in the GC; and (ii) those in which one can see the Tamil literary traditions in the GC which came through the CC. In the light of the following discussion, she has shown the indebtedness of Vadībhasimha to Tirutakkatevar. More significantly, she has pointed out that the term 'Cintamani' has been used only by Tirutakkatevar while referring to Crvakan. It is the name by which Vicayai, Crvacan's mother calls him at the time of his birth."1 Tirutakkatevar also refers to CTvacan by the word 'cintamani' when he says that he has narrated the life-story of Cintamani (i. e. CTvakań) Thus, Vijayalakshmy too feels that Vädrbhasimha is reffering to only the CC in his phrase 'cintamanir ivä parah. Vadībhasimha's works do not contain any references similar to the CC, which would justify the word 'Cintamani' in his title 'Gadya-cintamani' (the prose Cintamani), which thus appears to presuppose the existence of a Padya' (verse)Cintamani. And it is with the view to avoid confusion with this latter that he was further compelled to choose the title 'Kastra' for his metrical work treating the same story. But, instead of calling this later work 'cintamani' he roped in the very popular title 'culamani' of a famous Tamil classic and amalgamated it with. this metrical work, bestowing on it indirectly the halo of fame as a sort of 'Padya' -Cintamani comparable to the famous Tamil classic of Tolämolittevar, namely the Culamani. And the title 'Ksatra-cüḍamani' (the crest-jewel amongst the warriors) fitted well with the hero, more commendably in this way. In her opinion, thus, the works of Vädrbhasimha are not of earlier origin than the CC, which was
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