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desires (Kama) and their control, this goes back to the story of Addaga, which Silanka renders with regard to Suyagadanijjutti 190-200 (edition 387a). There we read that insight into the transitoriness of worldly treasures led Ardrakumāra to monkhood. If Sajmaya (39) and Divāyaṇa (40), the reciters of the epic Sanjaya and Dvaipāyana, were not standing side by side intention. ally, it would be a strange coincidence. We are however not concerned with the epical Sañjaya, but with the kingll known from Utt. 18 and sanskritized as Samyata. At least in 39, 4 this great huntsman is described. But in the commentary to 39 and 40 a conjucture will be ventured regarding the places of origin of several passages. No bridge leads to the motto from the narrative of Isim. 119, which is exclusively concerned with Samyata. From the pattern of the above-mentioned monstrous forms, one feels tempted to find Samjaya's teacher (Utt. 18, 22) as well as that of Khandaga (Viyahapannatti 2, 2), Gaddabhāli by name, in Dagabhāla (22), whose section is entitled the Gaddabbiya. As now regards Divāyaṇa, we know him best, as already stated, from ZDMG 42, 495 ff.12 as parivvāyaga, risi and muni, who cannot abandon bis anger about a bodily maltreatment. His buitam in our text, however, deals with the giving up of desire, and though each thirsting for revenge does contain a desire, yet the destruction of Dväravati is surely not thought of with regard to the iccha. The conclusion of this survey makes Indaņāga (44). Dressed in red, he accepted the gifts of many who announced themselves by a drum signal, thus the story to Isim. 95 reports. Under his name, though his motto remains withheld from us, our text is justified in making its reflections about the professional ascetics,
Now let us throw a glance on the metrical material of the Isibbasiyaim. They have 452 complete stanzas, and the extent of the adjoining prose can be called large, while the Dasaveyaliya contains 550 stanzas and little prose, the Uttarajjbāya 1-14 501 stanzas and almost no prose. The four and a half hundred stanzas would lead upto the middle of the 9th chapter in the purely metrical 1st half of the Sūyagada. Thus, as far as quantity is concerned, the Dasav, stands closest to the new text; the diversity of the metres connects Isibhas, with it as well as with Utt, and Suy., yet, again like in Dasav., the ślokas form the overwhelming majority. Besides them, there are only 13 stanzas of Vaitālıya and Aupacchandasaka-pădas, 9 epic Triştubhs, and 11 Āryās. Some, on the whole unessential, findings regarding the sloka, will be mentioned below in the remarks to chapter 26; regarding
1.
12
Jacobi has conjectured in SBE 45, 80 that this is a wrong rendering of this very same name Sanjaya or Srnjaya 495. 19 he is called Päräsara, and Divāyana only after his love-affair on an island (dvipa), from which his connection with Krsna Dvaipāyana Pārāśārya Mbh. 1,63 becomes clear. Uvav $ 76, Parāsara, Kanha, and Divāyana are three persons.
