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KUVALAYAMALA
What Uddyotana elaborates poetically is narrated by Ratnaprabha in a nutshell. The fourfold Dharma, detailed compliments to literary predecessors, references to sajjana and durjana (§§ 11-12), miseries of samsara in four grades of existence (§§ 75-85), enumeration of kalās (22.1 f. & *8.34), types of horses (23.22 f. & *9.17), details of rasi-phala (19.12 f. & *8.14 f.), religious, philosophical (203 & *71), dogmatical and technical discussions like those on kaṣāyas (81.1 f. and *30.8 f.), lesyas (245.6 f.), arādhana(269.23 ff. etc. are duly curtailed in Kmk. Ratnaprabha just refers to garbha (*7.26-7), but the Prakrit text describes it elaborately, along with the activities in the palace (17.15 ff.: one has to compliment the wide range of information of Uddyotana).
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As contrasted with Uddyotana's elaboration of religious ideas and ideals throughout his work, Ratnaprabha's exposition of them in Kmk has to be called 'moderate', because he has not been able to avoid them altogether in his Campu. In one or two contexts he has added them to such an excess (*36-*38.5) that he should have avoided them altogether in a stylistic Campu, so ably attempted by him.
Here and there one finds some differences in details between Km and Kmk. In Km Tārācandra was initiated under Sunanda (100.5), but in Kmk he is called Dharmanandana (*42.31). While contracting the details Ratnaprabha describes Bhogavati as janani of Kuvalayamālā (*64.13), but the Km correctly describes her as janani, dhai etc. (161.26 f.). In one case the confusion of details noticed in Km (244.24) is duly set right in Kmk (*79.36): possibly Ratnaprabha could have better control on his details, because his work is smaller. Ratnaprabha tries to stick to the conventional list of four kaṣāyas (*12.23), though Uddyotana adds moha in a separate verse (44.16). It is interesting to note that the scheme of illustrations of anantānubandhi etc. has reference to four kaṣāyas only (44.24 f.). The Km has five ascaryas following the tradition, but Kmk has six of them (*62.17-8). The Km has casual reference to Settumje (80.18), but Kmk adds a few verses on it (II.162-72). May be that Satrumjaya became more famous as a kşetra by the time of Ratnaprabha. The Kmk adds what is called Vratadṛṣṭānta (*31.40 ff.) which is absent in Km. This story of four daughters-in-law is an old one, found in the Nāyādhammakahão VII. The Kmk has also an additional discourse on vinaya and tale of Vinītā (*33.32-9, *33.40-*39.33). The Jaina dogmatical details added by Ratnaprabha (*36.1-*38.5) may indicate his learning, but they are a positive hindrance in the narration of events in a stylistic
manner.
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Some words and expressions in Kmk look like back-formations of their Prakrit counterparts: they could not have been used by Ratnaprabha, if he did not have Uddyotana's text before him. Some of the words etc. used by Ratnapraba may be just listed here with their counterparts in Prakrit: koti-sastra (*14.16) for the Pk. komți of komki (§ 92); krayāṇakam (*46.30); khaṭikā-khamda (*45.30, Pk. khadiya-khamḍalaya 104.3); caccara (*42.11, *45.17, the same in Prakrit 99.22); poṭṭala (*21.2, poṭṭalao in Pk. 63.5); bohittha (*46.36); bhāṭakena (*46.31, Pk. bhamdeyavvaim, P tāḍeyavvaim for perhaps *bhadeyavvāim, 105.27); bhāra (= bāra) patte (*45.36, Pk. dare or the reading might have been even bāre, 104.3) vaha-keli (*9.7, Pk. vāhiyali 23.7 for which the usual Sk. word is vāhyāli).
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