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It becomes evident from this comparative study that ( 1 ) only one incident viz. that of the dancing girl is common to the stories of LPS and PC, where also there is no similarity in wording nor much in the details, the LPS account being very succinct. (2) The capital of king Para marddin (called Para mādi in LPS) is stated in LPS to be Kalyana koti. pura and in PPS as Kalyāņa kata ka, while PC simply mentions him as the king of the Kuntala country. (3) Some of the epithets of king Para marddin are common to all the three versions, being strikingly similar even in their wordings. (4) The fourth quarter of the eulogistic verse Daridrān etc. varies in all the three versions : The reading kasya hasto viramsyati (PC) is the best one, while the readings kaḥ śramena viramsyati (PPS) and katham viśramyate karah (LPS) are not up to the mark. (5) The Bhaväi-yatrā incident and its corrolaries are found only in LPS.
Under the circumstances it is not possible to pronounce any sort of inter. relation of these versions, though it must be admitted that the language of the LPS version is more archaic than that of the rest.
2. MADANABHRAMAMAHĀRĀJA-PRABANDHA
This very interesting story appears in PK as prabandha no. 21 named Madanavarma-prabandha in passage nos. 107 and 108 (pp. 90-93) and in PPS
bandha no. 15 entitled Madanabrahma-Tayasimhadeva-pritiprabandha in passage nos. 51 and 52 (pp. 24-25). Its main incident is related also in prabandha no. 13 of PPS viz. Dhårādhvamsa-prabandha consisting of passage no. 47 (p. 23). Jinama danaganin's Kumārapāla-prabandha (1436 A.D.) also narrates this story (Jaina Atmānanda Sabhā, Bhāvanagar edition of 1915 A.D., pages 8-9); but his version is practically the same as that of PK similar also in the wording. As such it cannot be regarded as an independent version,
A comparative study of these versions is displayed in the following table. Jinama ndana's version, which is practically the same as that of PK, is not included in the present study.
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