पृष्ठ:पउमचरिउ.djvu/५२

INTRODUCTION 11 Unlike Puşpadanta who was a highly sensitive and lonely spirit reminding, us of Bhavabhūti, Svayambhū appears to have fully basked in the colourful sunshine of the family happiness, the affection of relatives, the adoration of pupils, the patronage of leading Jain magnates of his time and the appreciative admiration of the contemporary literary circles' and in this point he recalls to our mind Kalidasa whose writings give us a similar impression. But Tribhuvana repeatedly draws our attention to the fact that none of the sons and pupils of Svayambhu came forth to continue his literary tradition. As he puts it, others accept wealth as their paternal inheritance; he, on the other hand, inherited the poetic faculty and carried on the great literary traditions of his family. PC. was composed at the request and under the patronage of one Dhananjaya", while during the composition of RC., Svayam- bhū was patronized by Dhavalaïya'. Tribhuvana wrote his sup- plement to PC. under the patronage of Vandaïya". Who was his patron when he completed RC. is not stated, but it is probable that Dhavalaſya extended his patronage to Tribhuvana also for that purpose. Whether there was any relationship between these Dhanañjaya, Dhavalaïya and Vandaiya we simply do not know. From the similarity of the phonetic pattern of the last two of these names with that of the names like Ammaïya, Dangaïya, San- taſya and Silaïya mentioned by Pușpadantaº and from the -avva- ending feminine proper names mentioned by Svayambhu (Amiavvă, Svayambhu's wife) and Puşpadanta' (Kundavvặ, the mother of Puşpadanta's patron Nanna) we can safely infer that these two flourished in the same region. Further in view of the fact that avve, abbe are Kannada words“ meaning 'mother' 'woman', that masculine proper names ending in -aïya and feminine proper names ending in-abbe, -avvā were common in old Kannada", and that Puşpadanta lived and wrote at Manya- khcța modern Mālkhed in Hyderabad State, we can assume that Svayambhū carried on his literary activity staying in a Kannada- speaking territory. It is true that we have no direct statement from the poet relating to his domicile. But the above inference finds indirect support from the following facts: (1) In a simile in RC. the five Pāņdavas, Draupadi and (1) Appendix I. 1-5, 13-15, 49; Puşpadanta refers to Svayambhú as 'surrounded by thousands of friends and relatives' (Mahapurana, 69/1/7). At PC. 1 3 96. according to the reading rayadāvuttu in P., S. and the gloss thereon in P.. Svayambhū undertook to compose PC. at the instance of some merchant- prince (rąjaśreşthi). (2) Appendix I, 46, 48, 49, 88, 84. (3) Appendix I, 7, 8, 9 etc. (4) Appendix 1, 58, 66, 68 etc. (5) Appendix I, 20, 25 etc. (6) Małāpurāna, 1 4'70. 102 13 7; Nayakumaracariu 1 3 12; from the Kannada inscriptions of the 8th-10th cent. cf. Atavarmmayyam, Kannayam. Kolgali- varayya, Govannayyam, Govindayyam, Cathayya, Devayyam etc. (Gai, 1946, 230) and Charengayya, Chavundayya, Viddepayya etc. (Narasimbachar, 1923, Inscription Nos. 4, 39, 42). (7) Ņāyakumaracariu, 112, stanza 2. (8) Kittel gives avve 'A mother, used also as a title of respect and love, 2. a grandmother; 3. any elderly woman' and abbe 'mother'. (9) Kā)-abbe, Kanci-abbe, Nagiabbe are atteste the Kannada inscriptions of the 8th-10th century (Gai, 1946, 24) and Guņamati-avve (C. 700 A.D.), Seviyabbe, Vaijabbe (C. 950 A.D.) and numerous others from old Karuan inscriptions (Narasimhachar, 1923, inscriptions Nos. 112, 139, 68). -abbe is a latter development of avve; the change of v to b was in a transitional stage in the 9th century A.D. (Gai, 1946, 16).