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150
Lord Mahâvîra
with Rsbha (181). So after Niryukti we find it mentioned as an important Vamsa in Jaina literature but question is—if it is a separate Vamsa, what is the relation between it and the Nayakula ? The authors are not unanimous about the answer. In Bhagavati etc. and even in Visesavasyaka as we have seen two are separately mentioned. But Umaswati and other commentators like Abhayadeva (FATO 153) are of the opinion that Naya is a branch of the Ikkhaga : Umasvati says : U stanie facr a ry:1 darf-
och-11 The comm, on this is 'STATTH frama: Art FAQTORISI! 589194: It should be noted here that even familyqura (4.550) mentions Naha Vamsa quite different from Ikkhagakula. It speaks of these Vamsas : Kuru, Naha, Ugga, Yadava and Ikkhaku. Avasyakacurni explains the Nata as—'UIT: THE STORITEV or will à capu' p. 245. Here we can see an attempt to relate the Naya kula with Rsabha.
It will be interesting to note the meaning given to Ugga etc. by the Avasyakaniryukti–Uggas were arakkhi-guards, Bhogas guru—preceptors, Rainnas were Vayamsa-friends and the rest were Khattiyas (193). So the Ava. cu. follows the Ava. N, when it includes relatives of Rsabha in the Nayas.
Commentator Abhayadeva also follows him when he says Stat: 921491f9YAT : (Comm. on Nayadhammakaha, p. 153). Jinasena does not mention Naya or Jnata but mentions Siddhartha, the father of Lord Mahâvîra as belonging to the Iksvakus—(Harivamsapurana, 2, 4, 13), so also is done by the author of Cauppannamahapurisacariya (p. 271).
Observation of the above given table shows that Harivamsa was included in the list of the prominent Vamsas for the first time by Kalpsutra and it is quite clear that after the inclusion of Krsna story in the Jaina Canonical literature it was necessary to include the Harivainsa in the list. The Jaina puranas have it from the beginning.
One more striking fact is to be noted that the Rainna and the Khattiyas are removed from the list and the other ones are included. This also is a deliberate attempt to follow the Vedic North Indian tradition instead of the tradition which was followed by the people of the Bihar-East India, as such practice is
