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INTRODUCTION
4.5
Svayambhu's Ritthanemicariu is likely to contain various clues and suggestions significant from the point of view of his date or personal account. For instance consider the following line describing Mount Urjayanta :
As are past for Foint, we sa 3CEF-BiaT quatı (Rc. 95 11 1)
These are quite obviously based on Sisupälävadha 4,20 which dercribes Mount Raivataka.
The following passages are important for the consideration of Svayambhū's creed :
(1). o ElEcTHMIR PER A TETORE ACT Fred Y5 I (71, 2 Ghattā) which directly alludes to the trinity and the ocean-churnig episode of the Hindu mythology.
(2). In 67 i Ghattā, Janārdana (i, e. Krşņa), Sātyaki, Bībhatsa (i. e. Arjuna) and VỊkodara (i, e. Bhimasena) are compared to Paramātman, Pitămaha (i. e. Brahmā), Hari and Hara.
(3) qual taka fere, for i go for at RRI (RC. 48 12 6) has a clear reference to the Digambara sect.
Caturmukha and Svayambhū In the paper referred to in footnote 7, I have attempted to show Caturmukha's works on Rāmāyaṇa and Mahābhārata as the probable sources of some of the citations in the Svayambhūcchandas. This view can be further strengthened by a careful scanning of Svayambhū’s Ritthanemicariu for parallels. In a casual reading I have been able to spot a few more parallels. (1) Ko mahũ jiantahũ mei dhanu' (SC. IV 4) cited under the name of Caturmukha; and 'mahu marai puramjau, jai-vi dhanamjau, sahu govimdem nei dhanu' (RC. 30 i Ghattā b). (2) 'Nila ņa [d]īsai, paramappam jiha viņu ņāņem' (SC. VI 65); and “kaha va ņa dīsai, ņikkalu jiha viņu jāņem' (RC. 71 13 Ghattā e. f.) (3) kotthatthālēņa (koţtuggālēņa), saņņı havi dasāņaņa niggao' (SC. VI 68), and “Macchāhivai...kottuggālem ņīsariu' (RC. 29 4 Ghattā). (4) 'suvvai dūre samkhu, haņumanta na disai/saccai saa[da )-vūhe, ekkaraha paisai' (SC. VI. 155), and kaicindhu na dīsai rahu(? vu), para suvvai mahumahajalayarah/Saccai patthaviu (RC. 64 opening stanza). (5) The rhymie Ajjunu/kahim piņu (for 'puņu') of Sc. VI 5819 is found at RC. 51 20 Ghattā:
19 This passage has been considered in § 17 of my above-mentioned paper on Caturmukha. There I had suggested to amend 'kahim pişu' of the text. to 'kaheppinu' and had translated the passage accordingly. In the light of the RC. passage cited above we can now suggest 'kahim puņu' as a more probable emendation. The corresponding translation would be .but (he may be somewhere in heaven,'
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