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THE EXTANT AGAMAS OF THE JAINAS
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of them was threatened by one god or another, with the loss of the life, relatives, health and property respectively.
The 6th deals with the life of Kuņdakoliya whose faith remains unshaken in Lord Mabā vīra's teachings, though they are denounced by a god while propounding the tenets of Gosāla to him.
The 7th supplies us with a story of Saddālaputta, formerly a devotee of Gosāla. Lord Mahāvīra convinces him by arguments that the doctrine of Gosāla is faulty. Thereupon he becomes a staunch convert, so much so that an attempt made by Gosāla himself to make him re-embrace his faith, fails.
The 8th illustrates as to how Revai (Sk. Revati) harasses her husband Mahāsayaya by subjecting him to temptations to enjoy sensual objects. He however remains firm, and Revai suffers for rejecting Jainism.
The 9th and the 10th ajjhayanas deal with the quiet and peaceful lives led by Nandiņīpiya and sālibipiya, the two great devotees of Lord Mahāvïra, out of 10.
On the whole, this 7th Anga furnishes us with materials which give us a vivid picture of the social life of those days. Incidentally I may note that s. 184' mentions some of the vessels used in those days, and the suttas 94-95, 101-102 and 107 supply us with a graphic description of Piśāca, an elephant and a serpent, the 3 forms assumed one after another by a god who had come to verify the statement of Indra regarding the unflincting faith of Kāmadeva, one of the Mahāśrāvakas of Lord Mahāvīra. 1 "तत्थ णं बहवे पुरिसा दिण्णभइभत्तयणा कल्लाकर्लि बहवे करए य वारए य पिहडए घडए य अद्धघडए य कलसए य अलिअरए य जम्बूलए य उट्टियाओ य करेन्ति ।"
Abhayadeva Sūri, while commenting upon this says: "करकान-वाटिकाः, वारकांश्च-गडुकान्, पिठरकान्-स्थालीः, घटकान् प्रतीतान्, अर्द्धघटकांश्च-घटार्द्धमानान्, कलशकान्-आकारविशेषवतो वृहद्घटकान् , अलिञ्जराणि च महदुदकभाजनविशेषान् , जम्बूलकाश्च लोकरूढ्याऽवसेयान्, उष्ट्रिकांश्च-सुरातैलादिभाजनविशेषान्."
Other vessels such as कडाहय (s. 129), कडिल्ल (s.94), कलन्द (s. ), किला (s. 94 ), afgan (g. 94) are mentioned. Further Belt (s. ), PETITETUT (s. 94 ) and FAETOTE (s. 94 ) occur in this Anga, and they mean a crushing stone, a broad rectangular piece of stone and a cylindrical piece of stone respectively. The last two are spoken of, as far and Galati in Gujarāti and as पाटा and वरवंटा in Marathi.
