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107
the Rama-stories are fewer and often more isolated that those in the sandhi's analysed by Bhayani.
Many of the apparent verbal agreements between the two Ramastories, especially those concerning words which are found very frequently throughout both poems and which are part of the basic vocabulary, are not to be considered as evidence of borrowing from the part of Puspadanta. As Bhayani17 already pointed out, these similarities are rather due to a certain degree of standardisation in the vocabulary and stylistics in the Apabhramsa epic than to instances of borrowing. Nevertheless, some other similarities in wording concern words which are not frequently used throughout the poems and are not part of the basic vocabulary. There are also instances of similarities which occur in many subsequent verses. They may be all ascribed to willing or unwilling borrowings from the part of Puspadanta. I have put together a selection of contextually similar verses containing these verbal agreements which indicate borrowing.
Paŭmacariu
1. After the birth of Dasaratha's sons:
21.5.1b-218
ṇāi mahā-samudda mahi-bhāyaho. ṇāī danta givvāṇa-gaindaho
ṇāī maṇoraha sajjaṇa-vindaho.
3.
Mahāpurāṇa
69.13.1b-319
nam tuhinagirimdamjanasihari. ṇam gamgājaūṇājalapavaha ṇam lacchihi kīlāramaṇavaha. ṇam puņņa maṇoraha sajjaṇaham ṇam vammaviyāraṇa dujjaṇaham.
2. Description of Rama before Sītā is given to him in marriage:
21.12.7-820
70.12.1321
miliya ṇarähiva je jage jāņiya dhanukodicaḍāviyaghaṇaguṇahu sayala vi dhaṇu-payāva-avamāṇiya.
darisiyavaīrivirāmahu.
ko vi ṇāhi jo tāï caḍāvai jakkha-sahāsahū muhu darisävaī.
Jain Education International
Hanumat visits Sitä in order to persuade her to come back with him to the mainland. This passage in the Mahāpurāṇa contains many echoes, although spread over three kaḍāvaka's, from the corresponding passage in the Paūmacariu:
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