________________
THE DIGAMBARA LITERATURE
263
It is a simple and beautiful poem in which the glory of SriPañcami has been sung. The work is unpublished and also undated. The Bha'rava-Padmavalikalpa is a remarkable work, and is no y fortunately available in print. It is a work dealing with different types of magical rites and it also gives a very clear idea about Padmāvati, the wellknown yakshi of Pārsvanā ha, who is represented in the Jain mythology as a goddess, connected with magical formulae. Some of the materials of this work have been taken from the Brāhmapical works, and as we know, tie source of all these magical rites, is the Atharvaveda. The author has also shown his acquaintance with the earlier medical texts.
The Neminirvana-kavya"4 was composed by Vägbhata, who was in all probability, a Digambara poet. Nothing has been told in the Prasasti, but a verse in more than one later manuscripts of this mahākāvya, describes him as belonging to the Prāgvața kula of the town of Abicchatrapura, which according to Ojba 5, is the same as Nagaur (or Nāgapura) of Rajasthan. According to Velankare, this Vägbbata is identical with the famous Vāgbbața, the author of the celebrated Vägbhațā.ankara.67 It is significant to note that in the Vagbhațălankāra, at least six verses of the Neminirvāna kāvja occur, and the writer is silent on the authorship of those verses in each case. It is, therefore, quite likely that both these Vägbhațas are identical. According to the commentator of the Vāgbhatalankara, viz. Simhadeva, Vigbhata was also a ma'rākavi, which indirectly supports our contention that these two Vāgbhațas are identical. It has been argued that while the author of the Neminirvāņakavya was a Digambara, that of the Alamkāra text was a Svetāmbara. It is just likely that Väzbhaţa, ia his early life, was a Digambara Srāvaka and afterwards became a Svetāmbara, probably under the influence of one of the Svetā nbara luminaries of Jayasimha Siddharāja's court. It has further been argued that while the name of
