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PREFACE
In the third sataka, there is a description of the Custodians of Sakra, the chief and the king of Saudharma Heaven. In the present (IV) Sataka, there is a short description of the Custodians of īsāna, the chief and king of īsāna Heaven (2nd heaven). Custodians are available only among the Mansion and Empyrean gods. They are absent among the Forest and the Luminous gods.' Like the Custodians of Sakra, those of īsāna have the relationship with the human world.
The present Sataka is very concise. It has ten sections which deal with their topics very briefly. The first eight sections are concerned with the Custodians, the remaining two refer to the Pannavaņā for description of colouration (lesyā).
The method of reference to other texts has raised some questions-Were the referred subjects originally a part of the Bhagavaī or Pannavaņā or of both? Had they been originally in the Bhagavai, they would not have been referred to as belonging to the Pannavanā, the conjecture that they belonged to the Pannavanā would be tenable. Had they been both (the Bhagavai and the Pannavanā), then what would be the logic of omitting the text in the Bhagavai (and referring to the Pannavanā for it)? A final and definite solution of the problem is difficult.
A conjecture can however be made that to assign authenticity to the contents of the text of the outer corpus (uvungus), like Pannavanā (authored by Syamācārya), Jīva., Jambū., etc., extracts from them were incorporated in the Bhagavai which was a text of the inner corpus (angas), and as such enjoyed absolute authencity. These insertions were plausibly made at the time of the third synod presided over by Devarrddhiganī (c.450 A.D.).
A very important addition to the Viāha. is found in the fifth Sataka. The abridged text
Samsāramamdalam neyavvam-which occurs expanded in Samavāo.
In Samavāo also, the text appears to be inserted from Prathamānuyoga which is mentioned in the Nandī as Mūlaprathamānuyoga along with Gandikānuyoga. Kālakācārya (Kalkacharya) composed Lokānuyoga and Gandikānuyoga (containing expositions on sentences uniform in senses).
The Mūlaprathmānuyoga contains the biographies of the Tirthankaras, while Gandikānuyoga describes the life of Kulakaras, etc... According to Kasāyapāhuda, the Prathamānuyoga is the third among the five arthādhikāras of the Drstivāda, there being in all 24 arthādhikāras of Prathamānuyoga. The Purānas, related to the Tirtharkaras, do not have Gandikānuyoga separately, because all types of Puranas are included in the former.7
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