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INTRODUCTION
(6) Sanmati does not come in the list of the works referred to in the five compositions. Those Dwătrimsikās in which there is no direct prayer of Mahā vira or others but which contains a mention of the doctrines of rival religions and a reference to the doctrines of the Jaina religion as well, and others, in which there is a refutation of rival religions and the advocacy of the Jaina religion, were regarded as prayers or psalms and found a place in the Dwātrimsikās and got a place of honour in the life of Divā kara. But it is really surprising that Sanmati should not find a place of honour in the life of Divākara, for Sanmati is undoubtedly a work of profound scholarship, a work containing a clear exposition of the doctrines of Jaina religion and a work in no way inferior to the Dwātrimsikās referred to above. One probable reason of this may be that the number 32 of the verses in each Dwātrim śikā was a thing which was peculiarly striking and on the strength of this, the Dwātrimsikās were given an important place in the works and life of Diväkara, and these Dwātrimgikās justified their title of Stutikara given to him. Another probable reason might be this that the works that were written in Saṁskrta came to be included in the Dwātrimsikās. Later on these two factors (each chapter having 32 verses and the language being Saṁskṛta) were regarded as the only two necessarily qualifications for the title of Dwātriṁsikā, though some of the Dwātrimsikās bad no prayer as their subject matter. If the number of verses in Sanmati would have been 32 it would have perhaps found a place in these Dwātrinsikäs in spite of the fact that it
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