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INTRODUCTION
18
abhiyoga). Real poets were required to be miniature pundits. Hence it is no wonder to find a good amount of learning and erudition in a poet of Svayambhu's eminence. His works and reputation both show that he occupied a lofty position as a poet as well as a scholar. Attention has been already drawn to the big titles like Kaviraja, Chandaścüdāmani etc., enjoyed by Svayambhū. His reference to "five spics', to Bāņa and Harsa, to Bhāmaha and Dandin, to Bharata, Pingala and Indragomin is indicative of his familiarity with various disciplines like Rhetorics, Merics, Dramaturgy, Music and Grammar as also with the Sk. Kāvya and Nätaka. Citations from about three scores of Pk. and Ap. poets in his Svayambhūcchandas provide a concrete evidence of his comprehensive and critical knowledge of both these literatures. It is therefore quite natural that numerous later poets and authors have paid glowing tributes to Svayambhū.
The Tippana on MP. 1 9 5 gives a note on Svayambhū aspămthadi-baddha-Rāmāyana- kartā Apalisarghiyah. From this reference we understand that Svayambhū belonged to the Yāpaniya sect. Premi' and Upadhye have collected together various literary and inscriptional references to the Yāpaniya sect and have brought forth its importance, mostly in the South in and about the Karņāțaka region, as a Jain schism worthy of being mentioned alongside the “vetāmbara and the Digambara sects. It shared some tenets and beliefs characteristic of either.
In this case also we do not have any direct or indirect statement from Svayambhū. But in one point, I think, this can be supported from his voluminous epics. The Yapanīya sect was comparatively tolerant of other religious beliefs and held that not absolutely giving up all possessions (sagrantha) and allegiance to a non-Jain denomination did not disqualify one from attaining salvation'. Such a catholic outlook on religious matters is found to be characteristic of Svayambhū from what we gather from several passages occurring in his three extant works.
The following passage is taken from the Ritthanemicariu, the occasion being the last moments of Abhimanyu on the battlegrounds'.
सउहण एम चवन्तऍण, सो सुमरिउ देउ मरन्तऍण॥ जो सव्वहँ देवहँ अग्गलउ, तइलोक्क-सिहरे जसु थावल। जें अटठ वि कम्मइँ णिज्जिय', जे पञ्चेन्दियइँ परज्जिय।। जं धरिवि महारिसि मोक्खु गय, जसु तणएँ धम्मे थिय जीव-दय ।। f of 773-57T-
FI, Hani faqet TUTTI जो वहइ णिरजण परम छवि, जसु सोउ (वि)ओउ विणासु णवि ।। जो णा इव णउँसउ णइव तिय, , पय ट एक्क-वि जासु किय॥ जो णिक्कल सन्तू पराहिपरु ।। णारायणु दिणयरु वइसवणु, सिउ वरुणु हुवासणु ससि पवणु। जो होउ सु होउ थुणन्तु थिउ, एक्कन्तें करेप्पिणु काल किउ ॥
-Riţthanemicariu 55 30 1-10 "While speaking thus, Abhimanyu, who was dying called to his mind that deity, who is foremost among all, whose abode is on the (1) Premi, 1942, 41-60. (2) Upadhye, 1933, 224-231. (3) para-sasane sa-granthānām mokşam cà. (4) cf. Sagara's prayer to Ajita in Vimalasūri's Paumacariya!
näha! tumaṁ Bambhāņo, Tiloyano, Sarkaro, Sayambuddho. Nārāyano, Ananto, Tiloya-pujjăriho Aruhá. V. 122.
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