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narrated are as follows. In the account of Madhusudana,¹ the
King is Harsa, not Bhoja, and the cause of Mayura's leprous
condition is given as the composition of a licentious description
of his own daughter's charms. Besides, there is no mention at all
of the Jain Manatunga, a fact which makes it clear that Madhu-
südana was not a Jain, and adds more weight to my supposi-
tion (see above, p. 18) that Mänatunga has been brought forward
by his fellow-religionists from the third century, where he prob-
ably belongs, and made the contemporary of Bāṇa and Mayūra
for the purpose of his own glorification. The fact, too, that
Madhusudana calls the king Harşa, while all the other versions
name him Bhoja, may indicate that he is following a tradition
free from Jaina influence.
In the account taken from Hall's first commentary on the
Bhaktämarastotra, the cause of Mayüra's curse and leprosy is
similarly given as due to a licentious description of his daughter's
charms, but we are here vouchsafed the further piece of informa-
tion that the name of this poem was the Mayürāṣṭaka. Bhoja
is represented as a patron of literature, surrounded at his court
by five hundred men of letters, among whom Mayūra and Bäāṇa
were not the least.5
GENERAL INTRODUCTION
The Jaina tale as given in the Prabandhacintamani of
Merutunga. It would seem that the manuscripts of the Pra-
bandhacintāmaṇi must differ, since the account of our tale as
given in Tawney's translation of this work is different from the
¹ Given by Bühler, On the Authorship of the Ratnavali, in IA, vol. 2,
p. 127-128.
2 This composition was the Mayaraşṭaka, which is translated and edited
on p. 72-79 of this volume.
F. Hall, Vasavadatta, introd., p. 7-8.
See above, note 2.
5 This is reminiscent of the Bhojaprabandha, which also states that Bāṇa
and Mayüra were to be found among the five hundred savants that
thronged the court of Bhoja; cf. below, p. 43.
C. H. Tawney, Prabandhacintamani, p. 64-66. For the date of this
work-about 1306 A.D.-see Tawney, ibidem, introd., p. 7, where it is
given as Vikrama 1361; cf. Duff, Chronology, p. 210, and Krishnama-
charya, Sanskrit Literature, p. 122.
narrated are as follows. In the account of Madhusudana,¹ the
King is Harsa, not Bhoja, and the cause of Mayura's leprous
condition is given as the composition of a licentious description
of his own daughter's charms. Besides, there is no mention at all
of the Jain Manatunga, a fact which makes it clear that Madhu-
südana was not a Jain, and adds more weight to my supposi-
tion (see above, p. 18) that Mänatunga has been brought forward
by his fellow-religionists from the third century, where he prob-
ably belongs, and made the contemporary of Bāṇa and Mayūra
for the purpose of his own glorification. The fact, too, that
Madhusudana calls the king Harşa, while all the other versions
name him Bhoja, may indicate that he is following a tradition
free from Jaina influence.
In the account taken from Hall's first commentary on the
Bhaktämarastotra, the cause of Mayüra's curse and leprosy is
similarly given as due to a licentious description of his daughter's
charms, but we are here vouchsafed the further piece of informa-
tion that the name of this poem was the Mayürāṣṭaka. Bhoja
is represented as a patron of literature, surrounded at his court
by five hundred men of letters, among whom Mayūra and Bäāṇa
were not the least.5
GENERAL INTRODUCTION
The Jaina tale as given in the Prabandhacintamani of
Merutunga. It would seem that the manuscripts of the Pra-
bandhacintāmaṇi must differ, since the account of our tale as
given in Tawney's translation of this work is different from the
¹ Given by Bühler, On the Authorship of the Ratnavali, in IA, vol. 2,
p. 127-128.
2 This composition was the Mayaraşṭaka, which is translated and edited
on p. 72-79 of this volume.
F. Hall, Vasavadatta, introd., p. 7-8.
See above, note 2.
5 This is reminiscent of the Bhojaprabandha, which also states that Bāṇa
and Mayüra were to be found among the five hundred savants that
thronged the court of Bhoja; cf. below, p. 43.
C. H. Tawney, Prabandhacintamani, p. 64-66. For the date of this
work-about 1306 A.D.-see Tawney, ibidem, introd., p. 7, where it is
given as Vikrama 1361; cf. Duff, Chronology, p. 210, and Krishnama-
charya, Sanskrit Literature, p. 122.