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( 17 ) vakian Tamil research scholar Dr. Kamil Zvelebil is working on JCi ; and the results of his researches are eagerly awaited.
The authors of the Dharmasarmābhyudaya (DS) and JivandharaCampū have the same name, Haricandra ; both are Mahā kavis; and both the works show striking common espressions and ideas. But it is rather conspicuous that nothing of the biographical details given in DS is found in the other text. Pt. Premi keeps the common authorship an open question. The DS is undoubtedly an eminent Kavya; and its author is steeped in the study of Māgha. Jacobi has further shown (Vienna O. J., III for 1889) that some verses from DS have close resemblance with the gāthās from the Gaüļavaho of Vākpati (who it may incidentally be noted refers to one Haricandra, gāthā 800). Besides, the Veminiryāņa of Vāgbhata and Candraprabha-carita of Vīranandi have parallels with the DS (See Premi : JSI, pp. 303 f.). All this means that DS should be studied in details in the back-ground of Sanskrit Kāvya.
It is well known that strings of names (nā nāvali) and skeletons of stories were current in the circles of Jaina monks who further enriched them with details from their wider studies and elaborately narrated them for the occasion. It is seen how the Samarāiccakabā grew into a grand Campū in the hands of an encyclopaedio genius like Haribhadra, just from a string of names. Many of the tales included in the Mahāpurāņa of Jinasena-Guņabhadra must have grown like this. So far we know only a few sources used by them; but possibly their main source, namely, the work Vāgartha-samgrala (?) of Kaviparamespara (of which only a few quotations only are traced, see Proc. and Trans. of the A.-I.O.C., XIII, pp. 113-4, Nagpar 1946) has not come to light as yet. Under the circumstanges we have before us only two well dated tales of Jivandhara, the one, the earliest known, given by Guņabhadra (4. D. 897) and the other given Puşpadanta in his Apabhramsa Mahāpurāņa (A. D. 965): with these chronological landmarks the growth of the story has to be traced in different directions. One of the concluding verses of Guņabhadra perhaps indicates that he had the skeleton of the story before him.
It is not unlikely that Guņabhadra had some sources, other than those in Sanskrit, either in Prākrit or in Dravidian languages before him : that alone explains a proper name like Prasasta-vanka (the name of a Cāraṇa monk, Uttarapurāņa 75-678, or verse No. 496 in the Tanjore ed.)
