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vi THE EXTANT ÁGAMAS OF THE JAINAS
163 Kappăsia' can be rendered as Kārpāsika or Kalpāśika in Samskrta. In the former case it may be a work dealing with cotton and in the latter case with permissible food etc.
Nāgasuhuma stands for Nāgasūkşma. It may have something to do with serpents or the Nāga tribes. Its date etc. are unknown.
Kanagasattari (Sk. Kanakasaptati ) can be equated with īśvarakrsna's Sānkhyakārikā which is also known as Sankhyasaptati. It is based upon Sastitantra and is commented upon by Māthara and Gauda. This īśvarakrsņa was once identified as Vindhyavāsin, a Sankhya leader?; but now a days he is looked upon as different from him. Some place him in the second century A. D., and some say his period ranges from 340 A. D. to 390 A. D.3
Vesiya (Sk. Vaisiksi) is said to be some work on Kāmaśāstra.
Vasesiya probably refers to either the Vaiseșika system of philosophy or some standard work of this name of this school.
Buddhasāsana for which in Nandı (s. 42) we have Buddhavayana appears to be a Bauddha work by that name. If not, it means the Bauddha school of thought.
Kāvila seems to refer to the system of Kapila, the propounder of the Sankhya system or to a standard work so named hy this school or some one else.
Logāyata (Sk. Laukāyata) seems to imply the Lokāyata system the Cārvāka darsana or a work of this school.
Satthiyanta (Sk. Şaştitantra ) is supposed to be a work of the Sankhya school composed by Vārşaganya or Varşagaņa, guru of Vindhyavāsin. He is assigned a period from 230 A. D. to 300 A. D. This work is referred to in Viāhapannatti (II, 1;
1 There is a variant foarffen in D.C.J.M. (vol. XVII, pt. II, p. 292). 2 He is assigned a period from 250 A. D. to 320 A. D. Vide Foreword (p. xcv)
to Tattvasangraha. 8 Ibid. See also Jagadīšacandra Jaina's edition (p: 425) of Syādvadamañjari.
