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incidents, the written records (which are not earlier than
the third and twelfth century A. D. respectively) contain
the legend in the most perverted versions. Such, for
instance, are the stories about the teaching of the science
of taming elephants through a curtain by a so-called
leper to a lame maiden. There is a difference of opinion
among competent scholars as to whether Pradyota was
the king of Avanti or of Magadha, and whether Pradyota
and Mah膩sena were the names of the same person, owing
to contradictory statements in the various accounts of the
legend. It may, however, be mentioned that Bh膩sa
alone speaks of the identity of the two. Bh膩sa differs in
the genealogy of Udayana, makes Udayana quite
indifferent in the beginning with regard to his marriage
with V膩savadatt膩, and uses a real elephant as a ruse
instead of the mechanical elephant containing soldiers in
its body. effect,
Minor changes introduced for dramati
such as the madman's apparel, the meeting of the two
rival ministers, the proposal to celebrate the marriage of
the pictures of the two lovers, etc., are Bh膩sa's own
creations. We hold that for his Udayana dramas, Bh膩sa
employs the floating mass of tradition handed down
orally in his time. Though the generally accepted dates
of Udayana, Pradyota, etc. make them contemporaneous
with Buddha, Dr. S. V. Ketkar places the former
couple of centuries before Buddha's death. In any case,
Bh膩sa is not far removed in time from the central figures
in the Udayana legend, and we may safely conclude that
he bases his dramas on the oral accounts.
2 a
Type of drama. As already stated, Dr. Winternitz
mentions the Pratij帽膩 as 'belonging to the Prakara峁嘺 type',
and Dr. Keith also casts his vote in favour of Prakara峁嘺,
as according to him, the Pratij帽膩 is styled in the
prologue as a Prakarana and it resembles in part that form
of drama. But the word Prakarana used in the prologue
simply means 'dramatic composition' in a generic sense
(osz煤 Guazz膜fa冒); and further, "not a single essential
8 1 Cf. Prachin Maharastra, pp. 140-142, and the various references given
therein. 2 Prachin Maharastra, pp. 132, 142-148. It should be noted in this
connection that all Brahmanical, Buddhist, and Jain traditions unanimously
proclaim the contemporaneity of Pradyota, Buddha, Bimbis膩ra, and Udayana.
Even the recently discovered Arya Ma帽ju艣r墨 M奴lakalpa in its Tibetan and Sanskrit
versions as given in Dr. Jayaswal's Imperial History of India (Lahore, 1934) confirms
the tradition. 3 Problems, p. 113; SD, p. 102.