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The Doctrine of the Jainas, Described after the Old Sources c7.s2: The Uvangas

The Doctrine of the Jainas, Described after the Old Sources c7.s2

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The Uvangas

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§ 47. Uvangas 1-3. 1. Uvavāiya (this, not Ova-, is the true old name). Two parts not numbered of which the second gives the name to the whole Uvanga. The first part calls itself Samosaraṇa and describes the preparations made for the approach of Mahāvīra and the sermon he is going to deliver in the presence of King Kuṇiya near the town of Campā. This extensive description in veḍha metre appearing in so-called vaṇṇaga has provided the model¹ for many canonical texts, including Angas 8 and 9 where they are indicated merely by catchwords. The second part deals with reincarnation (uvavāya) and salvation as the reward for certain actions and principles (the story of Ambaḍa and Daḍhapainna), describes the kevali-samugghāya (§ 89), the entrance into Nīrvāṇa (an interpolation), the physical conditions necessary for it, and the abode of the Siddhas. All this, with a few exceptions, is told as being a reply of Mahāvīra to a question of Goyama. The Uvavāiya, accordingly, is of a very composite nature.

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¹ The AUTHOR, Worte, p. 3 ff.

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Comm.: Vṛtti by Abhayadeva.—Ed. (along with the Vṛtti): Ās 12, C. 1880.—Āg. S., Bo. 1916.—Das Aupapātika²Sūtra, 1. Teil (the only one published.). Von Ernst LEUMANN. Introd. with extensive summary of contents, text and glossary. Leipzig 1883. Rev.: H. JACOBI, Literatur-Blatt f.d. oriental. Philologie, 2, 46-49.—Transl. of a number of §§ in Antagaḍa, see Anga 8.

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² Thus tradition wrongly has it instead of aupapādika.

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2. Rāyapasenaijja. The Sanskrit name of Rajapraśnī seems to reflect the original title which may been that of Rāyapasinijja, i.e. "the questions of the king." LEUMANN contents that the name of King Paseṇai (Prasenajit) influenced the title, for it is he who appears in the Buddhist version of the Paesi story which in this Jain text we have before us. Paeṇai once possibly was a figure in that story. We find him Thaṇ. 280 a.

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The god Sūriyābha pays homage to Mahāvīra who gives Goyama a description of his abode and his glory and then of his previous existence as King Paesi. Citta, his charioteer, brings him to Kesi, a disciple of Pārīva’s, who in a discource persuades him to become a layman. He is poisoned by his wife, Queen Dhāriṇī, who feels neglected by him, and he will be reborn as Daḍhapāinna (see Uvavāiya). The discourse mentioned concerns the existence of a soul different from the body. Kesī denies this to be so, but Paesi affirms it and, moreover, says that the soul is invisible and invariably of the size of the body it dwells in.

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Comm.: Vṛtti by Abhayadeva.—Ed. (along with the Vṛtti): AS 13, C. 1880; Āg. S., Bo. 1925.—The Rāyap. was treated exhaustively by LEUMANN, Vith OC III, 2, p. 490 ff.

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3. *Jīvābhigama*. In the introduction and at the end the work calls itself *Jīvājīvābhigama*; i.e. “Classification of Animate and Inanimate Objects”, though it treats no more than the first category. The originators are said to have been the *therā bhagavanto* who obediently complied with what the Lord had meant and taught. This is not in harmony with the conventional form of question and reply as mostly found in the text. It has 2 times 9 *paḍivatti* “meanings” (8a, 463a) where in a non-polemic manner it is being said how some (*ege*) classify the beings from two-up to tenfold. In the Colophon there is no reference made to *paḍivatti*. As to major and minor interpolations see below.

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I. Beings in the Saṃsāra are either immovable or movable (=2). II.: female, male and neuter beings (=3). III. Hell-beings (H), animals (A), human beings (M), and gods (G). the latter in 2 *vemaṇiya-uddesa* (=4). IV. Beings with one up to five senses (=5). V. Earth-, water-, fire-, wind-beings, plants, and animals (=6). VI. H(without sexual differences) and AMG both female and male (=7). VII. HAMG in the first and the last moments of their existence as such (=8). VIII. Beings with one sense (=5) and those with two up to five senses (=4). IX. Beings with one up to five senses as in VII (=10).—The following divisons are no longer confined to the Saṃsāra, but include the Siddhas. I’. Beings in the Saṃsāra and above it having organs of sense, body, activity (joga), etc. etc., and such having not (=2). II’. Beings capable of believing limited (paritta), developed, fine, having the inner sense, capable of salvation, and movable, or either representing the opposite or being subjected to a third condition (=3). III’. Activity, sex. belief, self-control in beings (=4). IV’. HAMG plus Siddhas (=5), or the same five having and not having the 4 passions. V’. Beings having and not having the five senses or the five bodies (=6). VI’. Four elementary beings, plants, movable beings (=AHG) and Siddhas (=7), or beings having and not having the lesa (=6+1). VII’. Beings in possession of the five kinds of right and the three kinds of wrong cognition (=8). Beings as in VI plus the Siddhas (=8). VIII’. A 1-4, (A5:) HAMG plus the Siddhas (=9). The same as in VII (=9). IX’. Beings as in VIII plus the Siddhas (=10). Beings as in VII plus the Siddhas of the two kinds (=10).

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Thāṇ. 126a, 205a says that, apart from the Canda-, Sūra- and Jambuddīvapannatti¹ the Divasāgarapannatti, too, had an independent existence. But we only know it as being an interpolation in the Jīv. where it begins right in the middle of the discussion concerning the star-gods in III (176a). It closes (373a) with the words diva-samuddā samattā, and we find no sections² as is equally the case in Jīv. and Jambudd. (§ 48). For the relation between the latter and the Divas. see below. As indicated by the title, the contents—in question and reply—refer to the ring-continents and oceans. But the description opens with the Jambuddīva. A summary of the Divas. is the Divasāgarapannatti-saṃgahaṇī, 223 Gr., as we are informed by the Jainagranthāvali p. 64, the latter counting it among the Paiṇṇa.³

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¹ For this sequence see LEUMANN, Ubersicht 21 b.

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² Only the Comm. has iti Mandaroddesakaḥ samāptaḥ at the end of the chapter describing the Lavaṇa ocean, 326 b.

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³ The Vihīmagappavā (WEBER, Verz. II, 876) wrongly names the Paiṇṇa Divasāgarapannatti,

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The Divas. are followed (373b-375b) by some small interpolations merely interconnected by the word of *poggala* applied in various meanings. After them the star-gods begin anew.

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Comm.: Ṭīkā by Malayagiri, but making no difference between Jīv. and Dīvas.—Ed. (along with the Ṭīkā): ĀS, Ahmedabad 1883.—Āg. S., Bo. 1919.

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§48. Uvangas 4-7. 4. *Pannavaṇā*, frequently with the addition of *bhagavaī* as found with several Angas. A systematic treatise in the common shape of question and reply, based upon the preparatory work of Ajja Sāma¹ as indicated by Gāhās 3 and 4 (out of 9 preceding the text). There we learn that Ajja Sāma was the 23rd *dhīra-purisa* in the *vāyaga-vaṃsa*, and in Gāhā 5 we are told that the text applied for teaching is qualified as *Diṭṭhivāya-nisaṇḍa*. The subject-matter is divided among 36 *payas*.

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¹ Also Kālaka acc. to tradition, comp. § 24.

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1. Lifeless as well as living things with all their subsections can be the object of "proclamation". 2. Ṭhāṇā. The places where beings reside. 3. Bahuvattavvaya. 27 *dāra* for indicating the relative number of the beings, i.e. place, kind and sex, one-sensed up to five-sensed, one-sensed only (5), activity, sex, passions, *lesā*, standpoint (10), cognition, creed, self-control, distinct spiritual function, taking in of matter (15), speech, individual body, development, fineness, power of reason (20), aptitude for salvation, fundamental facts, place as last or not last, number in the 3 worlds (25), binding and other qualities, number of *poggala* in the 3 worlds, total number of beings. 4. Thīi. Duration of life. 5. Visesa. Conditions (*pajjava*) of living and lifeless objects. 6. Vakkanti. Reincarnation (7 *dāra*). 7. Ūsāsa. Breathing. 8. Saṇṇā. 10 directions of consciousness. 9. Joṇi. 4 times 3 kinds of places of origin. 10. Carama. Objects as being relatively last and not last and their relative numbers. 11. Bhāsā. Speech. 12. Sarīra. The 5 bodies as to their being inhabited either now or previously (*baddhellaga* or *mukkellaga*). 13. Pariṇāma. 10 kinds of changes in living and lifeless substances. 14. Kasāya. The 4 passions. 15. Indiya. The senses, in 2 *uddesa*. In the first *udd.* a few peculiarities.² 16. Paoga. 15 applications of inner sense, speech, and body. 5 kinds of getting somewhere (gai-ppavāya, comp. § 38 footnote) along with their sub-sections; the first of them is the paoga-gai. 17. Leṇā, 6 udd. 18. Kāyaṭṭhii. Remaining in the same shape of a body for more than one life. 19. Sammatta. True, wrong and mixed insight. 20. Antakiriyā. How to reach the end of active being. 21. Ogāhaṇāsamṭhāṇa. Size and shape of the 5 bodies. 22. Kiriyā. 2 times 5 kinds of activity. 23. Kammapagaḍi. The 8 kinds of Kamma, in 2 udd. 24. Kamma-bandha. Binding of several Kamma species when some of them are being bound. 25. Kammaveya. Sensation of several kinds of Kamma when being bound. 26. Veyabandha. Binding (as in 24) when being felt. 27. Veyaveya. (as in 25) when being felt. 28. Āhāra. Attraction of matter. 29. Uvaoga. 2 kinds of spiritual function. 30. Pāsaṇayā. 2 kinds of seeing. 31. Sanṇī. The beings in possession of reason. 32. Saṃjaya. Self-control. 33. Ohi. Its 2 and 6 kinds. 34. Pariyāraṇā. Embodiment and sexuality (with the gods). 35. Veyaṇā. 3 kinds of sensation, four more, three times three more, two times two more. 36. Saṃrugghāya. The 7 kinds of explosive annihilation.

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² The AUTHOR Worte, p. 13 footnote.

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Comm.: Ṭīkā by Malayagiri.—Ed. (along with the Ṭīkā): ĀS, Ben. 1884.—Āg.S., Bo. 1918-19.

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5. Sūrapannatti. The physics of the sky, though chiefly concerned with the activity and the effects of the sun and the moon. In the opening passages we have the usual legendary introduction of Goyama's questions directed to Mahāvīra, but later on either personality disappears completely, and both question and reply are impersonal.¹ The question invariably has tā kaham te . . . āhite 'ti vadejjā with the word of tā invariably introducing a sentence. This style is peculiar to the Sūrap. With the Jīv. the Sūrap. shares the usage of ege in all chapters with the only exception of the main portion of the 10th. These ege following one after the other produce their paḍivatti; but, finally, the true teaching is brought up against them all (vayam puṇa evam vayāmo), a method reminding us of the Kauṭalya. The Sūrap. has 20 pāhuḍa, each subdivided into pāhuḍapāhuḍa, and in 10, 1 we have a *vatthu*, all this being equally reported of the Diṭṭhivāya. The individual *pāhuḍa* bear no names, but instead there are catchwords in the introductory *ślokas*. The contents were rendered by WEBER, Ind. Stud. 10, 254ff. (1868), THIBAUT JASB 40, 107 ff., comp. also his "Astronomie" in the Grundriss p. 20ff., 29.¹ It may be mentioned that these descriptions are based not so much on the text itself but on Malayagiri's commentary.

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¹ Samar'sūras 846 ff. is most exceptional.

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1. The narrower and wider circles (*maṇḍala*) formed by the 2 suns around Mount Meru according to the seasons. 8 *pad.*, of which the 4th, 5th, 6th, and 8th have 3 up to 8 *paḍivatti*. Possibly this *pāhuḍa* is the Maṇḍalappavesa in the list of *aṅgabāhira* texts (§ 40). 2. The horizontal way of either sun through the quarters of the compass (8 *pad.*), their transition from one circle over to the next (2 *pad.*), the distance covered by one sun during 1 *muhutta* (4 *pad.*). 3. The range illuminated by both sun and moon (12 *pad.*). 4. The figure (*saṃṭhāna*) formed by the bright light (*seyā*) of both suns and moons above the earth and upon it (12 *pad.* each, of which the first is accepted). 5. The atoms of the Mandara (sic) are impervious (*paḍihannanti*) to the light of the sun (20 *pad.* exclusively due to the 20 names of the Mandara). 6. The time in which the power of the sun's rays remains constant (25 *pad.* according to the resp. time measured). 7=5, only *varayanti* instead of *paḍihananti* (20 *pad.*). 8. The course of the sun in relation to day, night and other earthly time measures (*udaya-saṃṭhāna*) (3 *pad.*). 9. How the earth-temperature is effected by the sun (3 *pad.*).² The length of the shadow (*porisicchāyā*) depends on the hight and the light of the sun (25, 2, and 96 *pad.*, the latter on the ground of opinions that the shadow has the length of 1, 2 up to 96 *aṅguli*. The truth is that in the first and the last moment of the day it measures 59 *pad.* and a fraction). The shadow has 25 names according to shape

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1. To be exact we will not pass over SHAMA SHASTRY QJMythic Soc. 15, 138-147; 16, 201-212 under the misleading title of "A brief Translation..."

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2. The introductory question is missing; instead we find the one leading up to the next subject.

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and angle. Possibly this 9th pāhuḍa is the Porisimaṇḍala listed among the anga-bāhira texts.

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In the 10th pāhuḍa and in most of the following it is no longer the sun but the moon and the stars that are dominant. We, therefore, venture to assume that it was here where the Caṇḍapaṇṇatti, the so-called 7th Uvaṅga, came in. All we know of it from manuscripts apart from differences in spelling is identical with the Sūrapannatti.¹ Pāh. 10 has 22 p.-pāhuḍa. They contain the list (āvaliyā) of the 28 nakṣatras (5 pad.) according to its begining and end; the duration of their conjunction (joga) with the moon; the portions (bhāga) of day or night when the conjunction starts; the moment when it starts; (5.) the narrower or wider relationship (kula, uvakula, kulvakuḷa) of the nakṣatras with the months; the days of full and new moon in their relation to the kula, etc.; the shape (saṃṭhii) of every individual nakṣatra; the number of their stars (tār’agga); (10). the nakṣatras as guides (netā)² of the months and as the measures of the shadow casted in them by the sun; the position of the nakṣatras to the course of the moon (caṇḍa-magga) and the orbit of the moon during 15 days (c.-maṇḍala); void of n. or not; the gods of the nakṣatras (Bambha-devayā, Viṇhu-d.,etc.);the names of the 30 muhutta; the names of the 15 days and nights of a half-month; (15.) the 5 names recurring three times, of the 15 tithis and their nights; the gotras, of the n. (Moggallāyaṇa, Saṅkhāyaṇa, etc.); the food conducive to trade affairs under a certain n.; the frequency of a conjunction of a n. with moon and son (caṇḍa-cāra and āicca-c.) in the course of the 5 years’ Yuga; the names of the 12 months; (20.) the 5 kinds of years and their sub-species; the gates of the nakṣatras (joisassa dārā), 7 of each opening into a cardinal direction (5 pad.); and, finally (nakhatta-vijaya) the duplicity of sun, moon, and n., their junction with the 62 full moon-and new moon-days in one Yuga, the coincidence of the movements of the 2 moons, 2 suns, etc. 11. The beginning of each of the 5 years of a Yuga. 12. The 5 kinds of years forming the sub-species of one of the 5 years treated in 10, 20; the 6 seasons, the omaratta and 6 airatta, i.e. missing and surplus days; the 5 solstices in a Yuga in their relation to nakṣatra and moon, the tenfold joga. 13. Both the waxing and the waning of the moon, full and new moon, the circles formed by her movement. 14. The bright and dark halves of the month (dosiṇā-pakkha and andhakāra-p.). 15. The velocity of moon, sun, planets, nakṣatras, stars, both relative and absolute. Circles formed by moon and sun both during 1 day and 1 month. 16. canda-lessā and dosiṇā, sūra-l. and āyapa, andhakāra and chāyā are homonymous pairs. 17. For the change of existence (cayaṇbovavāya) of the gods embodied in moons and suns there is no fixed time (25 paḍ. as in pāh. 6), but each of these gods is bound to live his or her time as destined by his or her Karman. 18. The altitude of the stars¹ above the earth (§ 126) (25 paḍ.,) though this altitude does not concern the moral level of their resp. gods. Their attendance and the latter's distance from the Mandara. The innermost, outermost, topmost and lowest nakṣatra relative to the Jambuddīva (Abhii, Mūla, Sāī, Bharaṇī): The shape, the size, and the tractative power (vimāṇa) of the star-gods. The velocity of the stars (as in 15), their power (iddhi), their mutual distance, their princely life, their duration, their relative number. 19. The number (12 paḍ.) of the stars above the human world, with 40 Gāhās mentioning Rāhu as the originator of the moon's waxing and waning, their normal course, their shape, the vacancy of a seat. The fixed stars beyond the human world. The remote ring-continents and -oceans, and the stars above them. 20. Moons and suns are powerful gods (2 paḍ.), and so is Rāhu (2 paḍ.); his 15 names, his vimāṇa, his doings, his twin character as dhuva-R. and pavva-R. The names of sasi and āicca of moon and sun, their princely life. The 88 mahaggaha.

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¹ Malayagiri’s quotation from the Caṇḍap. Sthān. 415a=Sūrap. 173b.

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² Comp. JACOBI ZDMG 74, 258.

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¹ This includes both the moon and the sun.

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Comm.: Ṭīkā by Malayagiri.—Ed. (along with the Ṭīkā),: Āg. S., Bo. 1919.—J. F. KOHL, Die Sūryaprajñapti. Versuch einer Textgeschichte. Stuttgart 1937. Rev. by the AUTHOR, OLZ 1938, col. 562f.

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6. Jambuddīvapannatti. A description of the Jambuddīva, the centre of the physical universe. In the Divasāgarap. (§ 47) we have portions describing the Jambuddīva in the same words, and KURFEL (Z I I 3, 50ff) was right in inferring that once both texts formed a whole and that, when they were disjoined, the position of the Jambudd. were repeated in the Divas. for the purpose of acting as a fundament and a starting-point. The usual costume of question and reply was dropped altogether in the continuous portions; as in the Jiv. there are no sections, but the comm.has 7 vakṣaskāra, an expression occurring in the cosmography (§ 115) only.

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I. The Jambuddīva in general, its enclosure with the gates therein. The continent of Bharaha. II. The division of time in Bharaha, the conditions of life in its different epochs *susama-susamā*, etc. (§ 120). The life of the 1st Titthagara Usabha during the *susama-dūsamā*, etc. mostly in correspondence with Jiṇac. 204-228. The solemn cremation of his corpse. III. Here a *Bharahacakkicariya* is inserted with the intention of showing how King Bharaha came to rule over the world thus giving the Bharaha vāsa its name.¹ IV. The remaining continents of the Jambuddīva and the "benches" separating them. V. How the gods honour a new-born future Titthagara by solemn ceremonies (§ 15). VI. A brief statistic survey of the geographical details of Jambuddīva (*Eravaya* here stands for *Erāv.*), continued at the end of the work, and here followed by VII, an astronomical section. In its contents (though not in its style) it frequently corresponds with the Sūrap., especially so with Sūrap. 18, 19. and parts of 10. New subjects dealt with are: visibility, presence and temperature of the suns (458b=Viy. 392a), circles of the nakṣatras (474a), sun and moon with ref. to Viy. 5, 1 and 10 (480a), the *karaṇa*, the beginnings of the year, the half-year, the months, etc., the mutual distance of the stars (531 b). The statistic survey now proceeds in giving dates regarding the Titthagaras, the Emperors etc. and their state-jewels in Jambuddīva, as well as the latter's dimensions, eternity, duration, contents, and names. Ending up in the legendary frame with which I. had been opened.

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¹ Comp. the AUTHOR, GGA 1991, p. 295-298.

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Comm.: Ṭīkā by Śānticandra.—Ed. (along with the Ṭīkā): DLJP 52. 54. Bo. 1920.

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7. *Candapaṇṇatti*. This work is contained in all lists of the Siddhānta and in the older ones (e.g. Thāṇ. 126a) it marches at the head of the three *paṇṇatti*, comp. LEUMANN, Übersicht p. 26 b ff. But we have reason to assume that it is embodied in the *Sūrapaṇṇatti*, s. a.

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§49. Uvanga 8-12 form 1 *suyakkhandha* called after the first of its 5 *vagga*. There are relations of these texts to Angas 6 and 8, comp. the AUTHOR, *Worte* p. 7 ff. where it is being suggested that it was they that first had been called Uvangas.

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Comm.: Vivaraṇa by Candra Sūri (Śrīcandra).—Ed. (along with the Vivaraṇa): ĀS 19-23, Ben. 1885,—Āg. S., Bo. 1922. Ed. Dānavijaya, Ahm. 1922.—With Introd., Gloss., Notes and Appendices by P. L. VAIDYA Poona 1932.

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8. *Nirayāvaliyāo*. 10 *ajjhayana*. 1. Kālī, a wife of King Seṇiya residing at Rāyagiha, is informed by Mahāvīra that her son Kāla who with his stepbrother Kūṇiya went to war, will fall in the battle and be reborn in one of the hells. Asked by Goyama, Mahāvīra tells him how this war came to pass. Cellaṇā, Seṇiya’s first wife, had felt a *dohada* to eat flesh of her husband, a *dohada* which apparently was satisfied by a trick of her stepbrother Abhaya. She now fears evil consequences for the dynasty from the part of her child and wishes to remove it, but she does not succeed in doing so. Indeed Kūṇiya, scarcely having grown up, puts his father into prison. Cellaṇā, however, makes him understand that when she had exposed him it had been Seṇiya who had saved him, whereupon Kūṇiya hurries to release his father. Tragically enough, Seṇiya, in the wrong belief that his son comes to execute him, commits suicide. Now Kūṇiya, as a king, resides at Campā. Soon after he comes to quarrel with Vehalla, his genuine brother, about some precious objects in Vehalla’s possession. V. seeks refuge with his grandfather Ceḍaga, king of Vesāli, who refuses to surrender him to his pursuer, and Kūṇiya in company with his ten stepbrothers, including Kāla, starts war.—8-10. The same story with reference to Kāla’s nine brothers Sukāla. etc.

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Separate edition: Nirayāvaliyāsuttam, een upāṅga der Jaina’s. Met inleid., aanteek., en glossaar. Van Dr. S. WARREN. Amsterdam 1879. Rev. by JACOBI ZDMG 34, 178 ff.

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9. Kappavaḍimsiāo. 10 ajjhayaṇa. 1. Pauma, son of Kāla (s. a.) and Paumāvaī, becomes a monk (as did Mahabbala, Viy. 11, 11, 1) against his parents’ resistance. He is reborn in the Sohamma kappa (hence the title) and will attain mokṣa later. 2-10 have the same story with reference to the sons of Kāla’s nine brothers, Sukāla, etc.

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10. Pupphiyāo. 10 ajjhayaṇa. The title derives from story 3. 1. The god Canda goes to pay homage to Mahāvīra (as does Sūriyābha, comp. Rāyap.) who when being asked by Goyama gives an account of his pre-existence as a certain Angai of Sāvatthi. He is converted by Pāsa and dies from fasting, is reborn as a god and will find salvation in the near future. 2 and 5-10 are parallels, but in the latter group the converters are the therā bhagavanto. As to their frame, 3 and 4 also are parallels, but the corresponding pre-existences are dealt with in greater detail. 3. The Brahman Somila of Vāṇārasī consults Pāsa (reference to Somila’s questions directed to Mahāvīra Viy. 758a) but does not become converted. He plants trees and decorates the groves with flowers (hence the title of the whole), honours Brahman ascetics and practises asceticism himself. He is finally convinced by a god that the Brahman method is wrong since, after all, he has consulted Pāsa. Somila thereupon allows himself to be converted. 4. Subhaddā, a sterile housewife, on consulting some nuns becomes a lay woman and then a nun herself. As such a one she makes it her hobby to nurse children and to adorn them for their festivities. Though reprimanded for doing so she does not listen and returns home, though still remaining a nun. In her present existence she is a goddess Bahuputtiyā, and in her next life she will be¹ Somā, the daughter of a Brahman. In the course of 16 years Somā will give birth to 32 children, then she will become a lay woman and a nun; after that she will be reborn to live among gods, and finally she will attain salvation.

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¹ The text has the past tense.

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11. *Pupphacūlāo*. 10 *ajjhayaṇa*. 1. The goddess Siri going on a pilgrimage in order to pay homage to Mahāvīra had been Bhūyā converted by Pāsa in her pre-existence. One day she is reprimanded by her lady superior for having thoroughly washed her body, but yet she repeats doing so. That lady is called *Pupphacūlāo ajja* (comp. Nāy. II 1). The duration of Bhūyā's existence and her *mokṣa* are consonant with 2-10 except the name of the goddess.

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12. *Vaṇhidasāo*. Not "ten" *ajjhayaṇa*, but 12. 1. Prince Nisaḍha, son of King Baladeva and his wife Revaī of Bāravai, was converted by laymanship by Ariṭṭhaṇemi. When being asked by Varadatta, one of A.'s disciples for the reason of N.'s bodily perfection, Ariṭṭhaṇemi gives an account of N.'s pre-existence as Prince Vīraṅgaya who was converted by a master called *Siddhantā nāmaṃ āyariyā*. N. later becomes a member of the order; after his death he will be reborn as a god, and, finally, he will gain salvation. 2-12 are of the same tenor, but the princes are called differently. They all belong to the same dynasty of the (Andhaka-) Vṛṣṇi (comp. Nandī 418f.), whence the title of the text.

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