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Introduction
texts as deal with, or allude to the 23d Arhat. Thus, in the Kalyāṇamandira Stotra of Siddhasenadivākara,43 the congenital hostility to the Lord on the part of Kamatha is alluded to. In stanza 2 Pārçva is designated as kamathasmayadhūmaketu, which Jacobi, with the aid of the commentary, renders by,' verfinsterer des liebesgottes' (Comm. kamathasmaya = smara). It seems to mean primarily, he who clouds (obscures) the smile of Kamatha, i. e., ' changes his smile to grief,' or the like. More in accord with the legend is stanza 31: rajānsi roşād utthāpitāni kamathena çathena yāni chāyāpi tāis tava na nātha hatā, the dust which the rogue Kamatha from anger cast up did not as much as hit thy shadow,' alluding to Kamatha's (Meghamālin's) final efforts against the Lord, when he attacked him with a great storm, from which he was saved by the serpent-king Dharaṇa. Again, in the Kathāmahodadhi of Somacandra the story of Kamatha's unholy fire-practice with the serpent 44 is told briefly, along with Meghamālín's conversion, to wit (with some corrections): vārāṇasyāṁ nagaryām pañcāgnisādhanarūpas tapaḥ Kamațhas tapati | anyadā gavākşasthena çrī-Pārçvakumāreņa tāpasapūjāvyāprtaḥ pūrjano bahir dadrçe avadhinā | kāșthamadhye prajvalan bhujamgaç ca, tatra gatvā prajvalakāșthamadhyāt sarpo bahir karşitaḥ | namaskāro dattah | sa (sc. sarpo) Dharaņendro jajñe re mūrkha kim ajñānarn tapas tapasi | dayādharmam na jānāsi 'tyādivākyāis tāpaso janasamakşam dhikcakre | svāmino dikşāgrahaņānantaram kāyotsargasthasya tāpasajīvo Meghamālī musalapramāņadhārābhir nīropasargam cakāra | tam sahamānasya Dharanendraphaņāmandapādhaḥsthitasya svāminaḥ ke
** See Jacobi, Ind. Stud. xiv. 378 ff. for this collection of perfervid bhaktastanzas.
* Extracted in Weber, Handschriftenverzeichnisse, vol. ii, p. 1102 ff.
