________________
XVIII. 10-11]
NOTES
453
उक्खित्तनाए संघाडे अण्डे कुम्भे ये सेलए । तुम्बे य रोहिणी मल्ली मायंदी चन्दिमा इय ॥१॥ दावद्दवे उदगनाए मण्डुक्के तेयली इय । नन्दिफले अवरकङ्का आइन्ने सुंसु पुण्डरिए ॥२॥
-Devendra cn Uttara. XXXI. 14. It appears that in the Digambara tradition there was also a book of the sacred canon called HE or UTTE; it contained nineteen lessons as in the Svetämbara tradition, but the names of the Nahas with the Digambaras had a different order as can be seen from the list given below :
1. उक्कोडणाग constituted the first अज्झयण. The story as given in T. is as follows:-उक्कोडणाग श्वेतहस्ती। अस्य कथा । उत्तरापथे कनकपुरे राजा कनको, महाराज्ञी कनका। पुत्रो नागकुमारः तपो गृहीत्वा विहरमाणः अटव्यां दावानलेन दह्यमानः समाधिना मृत्वा अच्युतेन्द्रो जातः। तदर्धदग्धकलेवरं दृष्ट्वा तुङ्गभद्रो नाम तत्रत्यो भिल्लो जातपश्चात्तापो मृत्वा तत्रैव श्वेतगजो जातः । सोऽच्युतेन्द्रेण जिनधर्मे ग्राहितः पुनर्दावानलेन दह्यमानं शशकं स्वपादतले स्थितं रक्षित्वा ( दह्य) मानोऽपि दृढव्रतो भूत्वा मृत्वा देवो जातः. If we compare this narrative with the one in the first tra called far of the Svetāmbaia version, we shall see that there is no reference there to a Bhilla being taught by 3784s, although there is agreement in that the elephant saved the life of a rabbit that crept under his foot. It thus appears that the Digambara version of the narrative may have been different from the Svetāmbara one.
2. कुम्म-This is second in the Digambara tradition, but fourth in the Svetāmbara one. T. gives the narrative as follows :-कुम्म कूर्माख्यानम् । यथा कर्मेण मुखचरणसंकोचं कृत्वात्मनो ब्राह्मणामरणं निवारितं तथा मुनिभिरपि पञ्चेन्द्रियसंकुचितैमरणपरंपरा निवारयितव्या..
3. अंडय-This is the third ज्ञात in both the versions. T. says :-अण्डजकथा पञ्चप्रकारा। तद्यथा कुक्कुटकथा माताप्येका पिताप्येकः इति । तापसपल्लिकास्थितशुककथां । चारणाख्यव्याकरणवेदकशुककथा । अगन्धनसर्पकथा । हंसयूथबन्धनमोचक कथा. In the Svetāmbara version we get only one story of the eggs of a pea hen and not five as T. seems to indicate.
4. रोहिणी-This is the seventh story in the Svetambara version while it is fourth in the Digambara one. T. reads : सुपुत्रबलदेवेन सह रोहिणी तिष्ठतीति लोकप्रवादं श्रुत्वा रोहिण्या भणितं यद्यसौ शुद्धा तदा यमुनानदी शौरिपुरं वेष्टित्वा पूर्वाभिमुखं वहत्विति । तन्माहात्म्यात्तथैव जातम् । The story in the ज्ञाताधर्मकथा is altogether different.
5. सेस-This seems to correspond to सेलएं which is the fifth narrative in the Svetambara version. T. •reads: शेषे शिष्यकथा यथा चेलिणीपुत्रवारिषेणप्रतिबोषितः पुष्पडालः. The story in the ज्ञाताधर्मकथा is altogether different,
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