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story is sure to have something to deal with: the pre-birth stories of its hero. Even substories in the First Birth and the Second Birth of Samarãiccakahı indulge so much in speaking about previous births that sometimes, one forgets the main story as well as this number of births. Prof. Jacobi has bitterly remarked about this in the introduction to his edition of haar “ The story-literature of the Jainas is over-rich in such forehistories. Mostly they are the productions of a barren priestcraft-phantasie.”
Another point ab sut PATIESEFET is the introduction of parables for religious instruction-e. g. the parable of a man in the well (103. ;2-107. 8 ), an underdeveloped parable of a serpent, a frog, a kural bird and an old serpent (113, 10-114 1.) This is not only the case with FATETET, agfails of serata is also full of many fables of this sort. e. g. (1) rate foortig Thya Eropei P. 4 (2) AgnetaAIS HETaEra P. 8, which is the same as the parable of a man in the well in Samarãiccakaha. (3) TEHTAP oyupi P. 9. Moreover at many places in agentése, the actual mention of vifaransa (=a popular story) is noticed (P. 33) (P. 132) etc. [ See aggaris ed. by.
