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follows it only in general outline, and I am the more inclined to
this view because he gives information-namely, the account of a
literary contest at Benares (see above, p. 8)—which no one else
has recorded for us, thus showing his independence.
GENERAL INTRODUCTION
COMMENTS ON THE JAINA TALE
Origin of the tale. Having given the story, we are now
prepared to comment upon it. The reader probably noted in the
course of the narrative the statement¹ that the goddess Caṇḍikā
appeared and restored Bāṇa's amputated limbs at the recitation
of the sixth syllable of the first stanza of the Candiśataka. Now
in the first stanza of this poem, though not including the actual
sixth syllable, occurs the following pada :-
ity udyatkopaketūn prakṛtim avayavän präpayantyeva devyä²
'by Devi (Candi), who caused by these words, as it were, the parts of
[her] body that displayed signs of rising anger to resume their normal
state.'
Bühler has cleverly pointed out that in all probability the story
of Bana's self-mutilation had its inception in this sentence, the
Jain commentator taking the words as a reference to the author
instead of to the goddess. And this suggested explanation of
Bühler's is very much strengthened by applying the same line
of reasoning in the case of the Bhaktamarastotra and the
Suryaśataka.
Consider first the Bhaktämarastotra. According to the Jaina
tale, as the reader will remember, Mänatunga was loaded with
42 chains which dropped from him successively, one at the con-
clusion of each stanza, as the Bhaktamarastotra was recited.
The forty-second stanza of this stotra reads as follows:-
1 See above, p. 24.
2 For the text of the Candidataka, see below, p. 267-357.
8G. Bühler, On the Chandikaśataka of Banabhaṭṭa, in IA, vol. 1, p. 115.
Peterson agrees with Bühler; cf. Peterson, Kadambart, introd., p. 97, 2d
ed., Bombay, 1889.
See above, p. 24 and 28.
5 Stanza 42 of the edition by Jacobi in Indische Studien, vol. 14, p. 359-
376, Leipzig, 1876; but stanza 46 of the edition in the Kävyamālā Series,
4
follows it only in general outline, and I am the more inclined to
this view because he gives information-namely, the account of a
literary contest at Benares (see above, p. 8)—which no one else
has recorded for us, thus showing his independence.
GENERAL INTRODUCTION
COMMENTS ON THE JAINA TALE
Origin of the tale. Having given the story, we are now
prepared to comment upon it. The reader probably noted in the
course of the narrative the statement¹ that the goddess Caṇḍikā
appeared and restored Bāṇa's amputated limbs at the recitation
of the sixth syllable of the first stanza of the Candiśataka. Now
in the first stanza of this poem, though not including the actual
sixth syllable, occurs the following pada :-
ity udyatkopaketūn prakṛtim avayavän präpayantyeva devyä²
'by Devi (Candi), who caused by these words, as it were, the parts of
[her] body that displayed signs of rising anger to resume their normal
state.'
Bühler has cleverly pointed out that in all probability the story
of Bana's self-mutilation had its inception in this sentence, the
Jain commentator taking the words as a reference to the author
instead of to the goddess. And this suggested explanation of
Bühler's is very much strengthened by applying the same line
of reasoning in the case of the Bhaktamarastotra and the
Suryaśataka.
Consider first the Bhaktämarastotra. According to the Jaina
tale, as the reader will remember, Mänatunga was loaded with
42 chains which dropped from him successively, one at the con-
clusion of each stanza, as the Bhaktamarastotra was recited.
The forty-second stanza of this stotra reads as follows:-
1 See above, p. 24.
2 For the text of the Candidataka, see below, p. 267-357.
8G. Bühler, On the Chandikaśataka of Banabhaṭṭa, in IA, vol. 1, p. 115.
Peterson agrees with Bühler; cf. Peterson, Kadambart, introd., p. 97, 2d
ed., Bombay, 1889.
See above, p. 24 and 28.
5 Stanza 42 of the edition by Jacobi in Indische Studien, vol. 14, p. 359-
376, Leipzig, 1876; but stanza 46 of the edition in the Kävyamālā Series,
4