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INTRODUCTION
Km 129.12 etc.).
Tarangavatī escaping with her spouse reminds us of Suvarnadevā going out with prince Tosala, though the circumstances are somewhat different. A Sabara chief looting the caravan and retiring to his pallī is referred to in both the texts; and so also therein figures the deity Katyāyanī. Relatives dissuading one from taking to renunciation are introduced in both the works. That a woman is not to be taken into confidence is a common idea in both (T 54, Km § 364). Some striking points of difference in both the works may as well be noted. The T is essentially a mănuşi katha with a few characters introduced, while Km is divya-mānuṣī kathā, and the number of characters is too large to be easily managed. The T has a compactness; and its descriptions are so worldly, natural and catching that it is these which appear to have made T so memorable. Uddyotana's canvas is vast; and his descriptions are grafted as pieces of style and beauty, at times even in a detachable manner. The geographical background of Km is far wider than that in T. As the original T is no more available, verbal agreements here and there carry no special significance.
Uddyotana refers to the Kadambarī1 of Bāṇa whose well expressed style is complimented for its grace. He imitates Bāņa in his descriptions of town etc. loading them with similes and sleșa. The description of Vinītā in Km (§ 14) resembles that of Ujjayanī in K. The pratihārī ushering in Sabarasenǎpati in Km (§ 20) reminds one of the entry of Caṇḍāla-kanyakā in K; and even some expressions are common (See Notes at the end on 9. line 21.) Uddyotana's details at Km 27.30 f. reminds one of Bāņa's pattern of description of the Vindhya: kahim here corresponds to Bāņa's kvacit; and even some expressions are common to both (See Notes on 27.30 f.). The context in Km at 127.7 f. resembles the parrot episode in K; and there is close agreement in some words as well (See Notes on 123.14).
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Uddyotana is Dākṣinya-cihna just as Vimala is Vimalanka; and he has great praise for Vimala's sweet Prakrit style and clarity of meaning seen in the Paumacariya (P)2. Narration of earlier lives and jātismaraṇa are common to both. Sections on Jaina dogmatical topics are found in both. The conventional sakunas are common to both (P 94.35 f., Km 184.10 f.). Different acts lead to different grades of existence (P 14; Km 185.21 f.). Certain episodes and tales closely resemble in both the works. The context of Kuvalayacandra concealing
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1 P. PETERSON, Bombay 1883, and subsequent Reprints and revised editions. P. M. UPADHYE: Influence of Vimalasūri's Paümacariya and Bāņa's Kādambari on Uddyotanasūri's Kuvalayamālā, J. O. I., XVI. 4, Baroda 1967. Still there is scope for a more detailed comparative study in this regard.
2 Edited by H. JACOBI, Bhavnagar 1914. Edited by Muni PUNYAVIJAY. Published in the Prakrit Text Society, No. 6, Varanasi 1962, with Hindi Translation and an Introduction in English by Dr. V. M. KULKARNI. Lately, a good deal is being written on this work. P. M. UPADHYE: The Sect of Vimalasuri, Oriental Thought, pp. 17-27; Some Glimpses of the Society and Culture as Reflected in the PC, J. of the Uni. of Bombay, XXX. 2, pp. 81-105 Bombay 1961; Paūmacariya and Padmapurāṇa, Ibid. XXXI. 2, Bombay 1962; Geography Known to the Paümacariya, pp. 46-51, J. O. R., XIV. 1, Baroda 1964; Maxims and Pithy Sayings in the Paümacariya, J. of the Uni. of Bombay, XXXII-XXXIII, 2, pp. 165-76, Bombay 1963. K. R. CHANDRA: New light on the Date of PC, also Sources of the Rama-Story of PC, J. O. R., XIII. 4, pp. 134-47 and XIV. 2, pp. 378-86, Baroda 1963-64,
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