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370
THE INDIAN ANTIQUARY.
[NOVEMBER, 1891.
which had a right to the title raya Pasênaïyya and which perhaps treated of the relations of king Prasônajit and Pasa? Pasa, it should be noticed, appears as a teacher in up. 10, 11. The seer glorified in our present text is at least called Pasivachchiyya, i. e. scholar of Pisa; and appears in a recital put in the mouth of Mahavira as the teacher of king Paêsi. In the other legends, in which [385] any such Pasâvachchiyyas occur, they are invariably characterized as converts to the teachings of Mahavira. See above, p. 300. Malayagiri attempts to find in this reference to the Pâsâvachchiyyas a special proof of the connection of upâiga 2 with auga 2 which, he maintains, treats of the views of the foreign pashaudas.
We were for some time left in doubt whether the references in the aigas to the Rayapasê naïyyam were in reality all contained in the Rayapasênaiyyam (cf. Jacobi Kalpas. p. 107); but Leumann has shewn that this doubt is without foundation. See above, p. 299. But, granted the actual occurrence of all these citations, this fact only makes for the conclusion, that, at the period of these remarks by the redactor, the substitution, which I assume, was already a fait accompli. Nor does this exclude the assumption that our text originally possessed a contents that was really in harmony with its title.
The subject of the largest portion (almost two-thirds) of the existing text, which after the pamchanamukkara begins with the customary legendary introduction tênam kalênam, is as follows: The god Sûriyabha, who has his throne in the Sôhammakappa, makes a pilgrimage with a numerous retinue to Amalakappa, the city of king Sêa (Sveta), in order to offer his reverence to Mahavira (who is abiding in that city), especially by means of music, dancing and singing.30 Furthermore, the information is treated of which, in long spun-out details, is imparted in reference to Sûriyabha, his synonymous vimâna and all his splendour, by Mahavira to Goyama (Imdabhûti), who questions him on these points. [386] The discussion of the subject consists in reality of a mere heaping together of compounds; and the sentences often extend over several pages. It is idle to talk of this as style, since it exceeds even the widely extended license which is customary in these sacred texts. We recall. Bana's Kidambari in this connection, though the latter possess a wealth of poetic thoughts and images which elevates it above this dreary and insipid hodge-podge. We have however, the right to propound the question whether there may not be a genetic connection between works like the Kadambari and this species of Jain literature, since at least the con-fased style of the Indian novel may have been influenced by Jain legends of this sort.31
On page 205 of the edition39 (of the text of 296 pages printed in India), Mahivira finally comes to the point and informs us how Sûriyabha reached this glory of his, and of his first birth as king Paesi (Pradesi) in Sêyaviya. The latter sent his charioteer Chitta [387] with presents to his vassal Jiyasattu at Savatthi in the land of Knuli.33 At that place Chitta heard the sermon of the "Pasávachchijjê Kêst nimam kumare," and was so much edified thereby that after his return hame he induced his master Paêsi to let him drive him to the sanctuary, where Kêst happened to be preaching at that very timo. Chitta brought about that conversation between Paesi and Kosito which the translation of the name Rayapasêaïyyam by Rajaprasiyam refers. This
30 32 nattavihi, 4 väitta, 4 g'ya, again 4 nattavihi and 4 nattabhinaya are given commentator, Malayagiri, however, offers scarcely any explanation on this point.
in great detail. The
81 It is certain at Indian fables are greatly under the influones of the simple fataka tales of the Buddhists." Likewise, the modern stories as Sinhasanadvitriis ka eto, are without donbt influenced by the kathanakas which were gradually cultivated more and more by the Jains. It is noteworthy, that in Bina as in tho Dasakumfra, the style of which is much better than that of Bêna, the same persons are frequently born thrige. This three-fold birth is the special delight of the Jain legends. Our text, in this very place, affords an example of this fact. Cf the verse quoted, Ind. Stud. 16, page 156 from the Anuyogav. in referencs to the abbhuarasa.
32 This quarto edition contains the commentary of Malayagiri and a gloss in Bhasha. The text gives the year Samvat 1732 (!), the gloss 2732 (1). Iavagrathna is mentioned in the latter as being the scene of the events narrated. ts Reference to this point is found in upinga 8.
54 See Uttarajjh. Cap. 23. See the statements of Dharmaghosha in his Kupakshakausikaditya (1, 7), in my treatise on this subject, page 22, Journal of the Berlin Acad. of Sciences, 1882, p. 812, in reference to modern descen lauts of this Kêsikumara, who themselves claim this title until the end of the XVI century.
