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SOURCES, CONTRIBUTION AND INFLUENCE OF PCy.
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device of germinated seeds for testing the real Śrāvakas indicate that the author of the PCV was well-informed of the episode that there were some Śrāvakas who were wrong-faithed. Further the PCV does not explain as to what was the significance of marking the real Srāvakas with the Kākiniratna. In the VH these two points are in their original form. Therein the real Srāvakas are called Brāhmaṇas (mahaņas), because they did not cause injury to any living being. Cakravartin Bharata took their test when he came to know, that there were some unreal Śrāvakas who posed themselves as real ones. Then he marked the real Srāvakas with the Kākiņiratna as many times as the sets of vows were observed by them. Our PCV has given a fanciful mould to this point by telling us that Lord Rşabha asked Bharata not to beat the Srāvakas māhana' hence, they were called Brāhmaṇas i. e. Māhanas.
In the story 'Origin of Animal Sacrifice' it is not mentioned as to what sort of Āranyakas were being studied by Parvataka, Narada and Vasu, whether the Aryan or non-Aryan (Arya or Anārya ). It has been left understood that they were studing Aryan Vedas. But one cannot understand what were these Aryan and non-Aryan Vedas. Secondly it is said that Rākşasa Parvataka composed worng sastras for propagating animal sacrifice. They were composed during the Tirthakāla of Munisuvratanātha ( 11. 39), but at 4.80 it is said in the story of the 'Origin of Brāhmanas' that false Vedas and hymns advocating animal. sacrifice would be composed after the Nirvāņa of Lord Mahāvīra. This is a contradiction. In the VH there is a systematic and well-planned exposition of the subject which gives an impression of its originality. It describes the Origin of Animal Sacrifice under the Origin of non-Aryan Vedas.' The story in its details gives a clear picture of the cause of the origin of Anārya-Vedas and Animal sacrifice. Hence the story in the PCV is a summary of the same given in the VH and Vimalasuri has affected some changes in the story.
All these points establish that the Vasudevahindi belongs to a period earlier than that of the Paumacariyaṁ.
As discussed above, the Rama-story of VH is not followed by Vimalasuri, but the influence of VH is quite apparent on the PCV as we shall discuss below. And if the Vasudevahindi is not an earlier composition then it is sure that both the works belong to a comtemporary period and they might have a common source as regards the following stories and features.
The motive of the whole theme and the planning of the Vasudevahindi have resemblances with the Paumacariyam:
