INTRODUCTION 41 (13) With alfausts of a Furserna i Svayambhu's Paümacariu 80, 4, 2a and वोल्लिज्जइ जं णिवइह वक्कु को अन्तरे (रु) जइ विहि मरइ एकु(कुकु) Svayambhu's Ritthanemicariu 24, 7, 4 cf. तं बोल्लिअइ (v.l. बोल्लिअइ)जु निज्यह Hemacandra's Prakrit Grammar 4 360 (2). It is not unlikely that for some of these illustrations which Svayambhủ himself has taken from others, Hemacandra may have used directly the original sources. It should be noted that the citations as found in Hemacandra's works appear to preserve the language of the original as contrasted with their compara- tively modernized language in the published text of the Svayambhucchandas. 5. THE PAUMACARIU AND ITS SOURCES The Pa ümacariu The narrative of Rāma, who is also known as Padma (Pk. Paüma) in Jain mythology and who along with Lakşmana and Rāvana makes up the eighth trio of Baladeva, Väsudeva and Pra- tivāsudeva' respectively was related by many Jain poets. Sva- yarnbhū's Païmacariu is such a Rāma-epic in Apabhramśa. In most of the colophons of various Sandhis of PC. the title appears alternatively as Paümacariu or Pomacariu equivalent to Sk. Padmacaritam. At the end of the work it is called Pariyana- purāņa. The donor's colophon at the end of MS. S. refers to the work' as "the Šāstra called Rāmayaņa.” The Jinaratnalcosa describes the work under the name of Ramiyanarurama and in the colophon stanzas of Sandhis 88, 89 of PC. it is called simply Rämayara. In the upper corner of the margin of folio 222 verso of MS. S. we find FTTHET TOT 797 In the colophon stanza of the 18. and the 84. Sandhi (the latter written by Tribhuvana) the poem is called Rāmaevacariya, Sk. Rāmadevacarita, and once, in the colophon of the 86. Sandhi it is referred to as Ramacariya, Sk. Rāma- carita. In the body of the work Svayambhū mentions it as Rāmāyaņa- krāva (1 1 19) "The Rāmāyaṇa Poem', Rậmayana (23 lb) or Rahava- cariya (23 1 9b, 40 16), Sk. Rāghava-carita, while the subject matter is generally called Rāma-kaha (1 1. 1 2 1), Sk. Rūma-katha. Of these titles Paimacariu is the most frequent and evidently one intended by the poet. PC. has a roundly estimated extent of 12,000 Granthägras. It contains a total of 1,269 Kadavakas, distributed among 90 San- dhis which are divided into five books (called Kaņda, Sk. Kánda) in the following manner: 1. Vijjahara-Kaņda (Vidyadhara-Kõnda): 20 Sandhis. 2. Ujjhā-K® (Ayodhyā-K°): 22 Sandhis. 3. Sundara-Kº: 14 Sandhis. 4. Jujjha-Kº (Yuddha-Kº): 21 Sandhis. 5. Uttara-Kº: 13 Sandhis. According to this account and also according to the actual con- tents, the Yuddha Kanda is finished with the 77. Sandhi and in- deed at the end of that Sandhi we find a statement to this effect-- (1) According to Jain mythology there flourished in past sixty-three great per- sons, Salākāpuruşa, which included twenty-four Tirthankaras, twelve Cakrins. nine Vasudevas, nine Baladevas and nine Prativasudevas. Krşna, Balarama and Jarasandha make up the ninth group. (2) The extent in Kandas is given in the colophon stanzas 37-38 (Appendix I).
