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Life and Stories of Pārçvanātha
ary bibli
Daçakumāracarita, p. 54, refers to extreme cases in which sterile queens are proffered to the male world in general, in order to procure an heir to the throne.
Additional note 25, to p. 88: Dohada, or pregnancy whim. This is one of the most constant and fruitful of fiction motifs. It ranges all the way from a desire on the part of the woman to eat her husband's entrails, in Pradyumnācārya's Samarādityasamkşepa 2. 361, or to eat flesh off her husband's back, in Ralston, Tibetan Tales, p. 84, to the desire to hear the instructions of a great Saint, especially common in Buddhist and Jain texts; e. g. Pārsvanātha 6.793. In Çatrunjaya Māhātmyam (Indian Antiquary xxx. 299) Kunti on the occasion of her third conception sees, in her dreams, Indra, and consequently longs to kill Dänavas with arrows. In the rebirths of the principal personages in the Samarādityasaṁksepa, as doubtless, in its Prākrit prototype, the Samarāïcca Kahā, pregnant women are afflicted with dohada in nearly every instance: see 2. 13, 361; 3. 15; 4. 444; 5. 10; 6. 388. A prelimin
bibliografy, subject to indefinite increase is as follows: Kathas. 22. 9; 30. 46; 34. 31; 35. 117; 46. 27; Jātakas 292, 309, 338, 342, 389, 400, 445 1; Dhammapada,Commentary 4. 3o; 5. 15“; 6. 50; Pārçvanātha 6. 793; 7. 275; Kathākoça, pp. 43, 53, 64, 177; Çālibhadra Carita 2. 56, 60; Pariçiştaparvan 1. 246; 2. 61; 8. 231; Māhārāşțrī Tales (Jacobi, Ausgewählte Erzählungen), p. 34, 1. 26; p. 41, 11. 25, 27; Çatrumjaya Māhātmyam (Ind. Ant. xxx.), pp. 297, 299 (pluries); Jülg, Kalmükische Märchen, p. 31; Ralston, Tibetan Tales, pp. 84, 247. See Benfey, Das Pañcatantra, vol. i, p. 539; Hertel, Das Pañcatantra, pp. 5, 108, note, 196, 284; Translation of Pariçistaparvan, p. 41, note 2. See the interesting article on Doladuk' dohada, by Goonetilleke in The Orientalist ii. 81 ff. Schmidt, Beiträge zur Indischen Erotik, p. 393, discusses the etymology of dohada, citing opinions of Lüders, Jolly, Aufrecht, and Böhtlingk. Additional note 26, to p. 89: Horse with inverted training.
This feature of narration is a great favorite with Jain writers. Such an animal does the unexpected, because its rider does not know its peculiarity: when he checks it with the reins the horse
Here
showing a fancy for sour and strange tastes.'
