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section of the Nāyādhammakahão.147 The Pandavas are however represented as inferior heroes and mere subordinates of Krsna. This section further represents Kṛṣṇa as becoming disgusted with the behaviour of the Pandavas and asking them to leave for the south We are then told the story of the foundation of Madura, called Pamdamahurā in their text, by the five Pāņdavas, a story that has interesting parallels with the story of Pandia or Pandaia, related by Megasthenes, who lived in the last quarter of the fourth century BC. 148 The story told regarding the foundation of Madura in this work was later taken up by the Jaina narrative writers, who did their best to make it as absorbing as possible. 149 The Pāndavas died like many other devout Jainas on the summit of Satrunjaya, according to this work. The other three adhyayanas are less interesting. However, the robber Vijaya once more appears in the eighteenth adhyayana.
The seventh Anga text, 150 the Upāsakadaśā, is also an absorbing and readable work. There is a commentary on this work by Abhayadeva,151 which is practically of no help to us. This work contains stories regarding ten lay disciples of Lord Mahāvīra. The first story concerns Ananda, who was a śramanopāsaka of Vāņiyagāma near Vaiśālī. There is a reference to the Dūipalāsa shrine there. This millionaire disciple of Mahāvīra reminds us of Ananthapindika of the Pāli canon. He is even depicted as superior to Indrabhūti. The second story is told regarding one Kāmadeva of Campā. It is interesting that in this story there is a reference to Lambodara (Ganesa),152 which shows that this god was worshipped even in the pre-Christian period. A newly discovered coin of Hermaeus (first century AD) has the representation of elephant-headed Gaņeśa. The Ājīvikas are referred in the sixth and seventh adhyayanas, of which the latter is particularly interesting. From this section we learn that at the town of Polāsapura there was one Saddālaputta, a famous potter, who had 500 potter shops under him and was a lay Ajīvika votary. The potters, who worked under him are described as bhattaveyaņā,153 which suggests that they received regular wages for their work. Pāṇini's sutra, vetanădibhyo jīvati (4.4.12) suggests that even from pre-Buddhist times the system of regular payment in cash to workers and servants was known. The evidence of the Mahābhārata 51 also shows that the system of vetana was well-known from quite early times. This follower of the Ajīvikas, according to the story, was converted by Mahāvīra. The eighth adhyayana shows one pious
