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harm both to children and adults. The fourth śataka has little of interest. In the fifth there is a reference to the famous Purnabhadra shrine of Campā,87 which was often visited by Mahāvīra. A beautiful and detailed description of this yaksa temple is given in the Aupapātikasūtra, which will be discussed later in this chapter. We also have an exhaustive list of various types of musical instruments in this śataka.88 The god Hariņegameșī, who is generally identified with Kārttikeya, and who was responsible, according to the Kalpasūtra, for transferring the embryo of Mahāvīra from the womb of Devānandā to Trišalā, is conspicuously mentioned.99 Among other interesting references in the fifth śataka we have stūpa, devakula,% etc. The devakulas or the Brahmanical shrines are also mentioned elsewhere in the Bhagavati. There is little doubt that the shrines, dedicated to devas, yaksas, etc., existed in pre-Buddhist days,92 but as they were built of wood, no trace of them remains today. This sataka also refers to the disciples of Pārsva.93 In the sixth śataka there is nothing particular of interest except a reference to various types of measures.94
The seventh śataka is important for interesting information on the political history of the fifth century Bc. Here we have an elaborate description of the war between Ajātaśatru and eighteen confederate kings of Kāśi and Kosala.95 It must certainly have been a bloody war which lasted for a considerable length of time and came to be known as the Rathamusala battle. The ethics of war were scrupulously followed,96 and this reminds us of the ethics of war which were agreed upon by both the parties before the Bhārata war.97 A person called Varuņa, belonging to the Nāga lineage took part in this war, according to the Bhagavatī.98 The account of the war is however very realistic, unlike those in the two epics, and we are told, that king Ajātaśatru, who was helped by the Vaijis, ultimately emerged victorious. A similar account of war is found in the Nirayavalikā, an Upānga text, which will be discussed later.
The eighth śataka has interesting references to the Ajivikas and also the lay followers of the Ajivika religion.99 There is an elaborate account of various professions and this indirectly shows that the struggle for existence had became quite difficult by the sixth century Bc. False weights and measures are also referred to.''! The ninth śataka also recounts the conversion of the followers of Pārsval02 by Mahāvīra, and this once more underlines the testimony of the Acārānga, according to which Jainism reached north Bihar even
