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KUVALAYAMĀLA
of Uddyotanasūri the distinctive signs (lamchaņa-lamchiya) of Tīrthakaras (line 11) had come into existence. They did not exist on the image of the Kushan period but appear to have been introduced in the religion and art of the Gupta period.
Page 128.17-8: There is a reference to a Sabara and his wife who knew the desi-bhāsā, probably a reference to the dialect of the Sabaras. There is also a reference to Patra-sabaras or Parna-sabaras who were foresters living in much greater wilderness.
Page 132.1-3: The special cult-practices and beliefs in Mantras amongst the tribes of Pulindas, Kāpālikas, Mātangas, Rākşasas, Vānaras on hilltops and forests formed part of the Sabaravidyā. This was a cult involving occult practices like the muttering of sabara Mantras and uttering the same through the ear (133.5). It appears that during the 8th century, in the time of Uddyotanasūri, Jaina occult religion and mysticism brought into close touch such practices as Sabaravidyā of which Vidyādhara godlings were considered medium of transmission (133.9-10). The shrine of Rşabhanātha became a centre for performance of sādhanā and for the perfection of Vidyās.
Page 134.32-33 f.: There is a description of a caravan with a large number of camels, bullocks, horses and donkeys. It had come from Vindhyāpurī and was going to Kāñcīpurī.
Page 135.6: There is a reference to Vijayā Mahāpurī which was situated on the sea shore and the same as Nagarjuna Kunda, the famous capital of the Ikshvāku kings as stated in their inscriptions. It seems to be a historical fact that the monument of Vijayapurī stood intact and the place enjoyed wide celebrity. The leader of the caravan was one Vaiśramaņadatta. There follows (lines 27 f.) a description of the attack on the Sārtha and its plunder by wild Bhillas.
Page 150.17 f. & 151.1-5: There is described an educational institution (mahamtam madham) which included students from Lāța, Karnāṭaka, Mālava, Kaņņujja, Godāvarī (Nasik), Mahārāstra, Saurāṣtra, Srikantha (Thanesvar) and Sindha. The courses of study comprised Vyākarana, Buddhism, Sāmkhya, Nyāya, Anekānta or Jaina and Lokāyata or Cārvāka philosophies. At another place (151.6-11) the prince came across persons who cultivated the seventytwo arts and sixtyfour sciences, such as, Nimitta, Mantra, Yoga, Añjana, Black magic, Dhātuvāda, Yakṣiṇīsiddhi, Military Science, Yogamālā, Yantramālā, Jyotisa, Rasabandha, Rasāyana, Metre, Vrtti-nirukta, Patraccheda etc. Further (12 f.) there is a caricature of the fattened Vedic students (dālivațță cațțā) committing to memory the Vedic texts, who were of robust, sturdy body with developed muscles, living by rough exercises a care-free life and were of violent dispositions. And they were a set of fools (vijā-vinnāna-nāņa-viņaya-virahiyā) and bereft of upright morals (para-juvai-darsana-manā).
Page 152.24 ff.: Here we have a specimen of eighteen Deśī dialects spoken in: 1) Region of Godāvarī (Nasik), 2) Madhyadeśa, 3) Magadha, 4) Antarvedi (region between Ganges and Jumna), 5) Kīra (Kullu Kangra), 6) Dacca, 7) Sindhu, 8) Maru, 9) Gujarat, 10) Lāța, 11) Mālava, 12) Karņāțaka, 13) Tāpti, 14) Kosala, 15) Mahārāștra, 16) Andhra, 17) Khasa, and 18) Pārasa. These different idioms of speech were spoken by the shop-keepers in the market
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