________________ occasion, size of the body. This type of presentation culminates with works such as Somatilaka's Saptatisatasthanaprakarana (1330 C.E.) which is a remarkable and extreme instance: it covers everything relating to the maximum possible number of Jinas (cf. Bruhn 1983). An intermediate representative of this taste for exhaustivity in the Svetambara tradition is provided by Nemicandrasuri's Pravacanasaroddhara, a classic of Jain dogmatics, which covers the following topics: Names of the Jinas: dvara 7 Names of the ganadharas of the 24 Jinas of the present in Bharata: dvara 8 Names of the chief-nun of the same: dvara 9 Names of the fathers and mothers of the same: dvara 11 Number of ganadharas of the same: dvara 15 Number of monks of the same: dvara 16 Number of nuns of the same: dvara 17 Number of those possessing vaikriyalabdhi : dvara 18 Number of debating monks (vadin): dvara 19 . Number of those possessing avadhijnana: dvara 20 Number of Omniscien: dvara 21 Number of those possessing manahparyayajnana: dvara 22 Number of those knowing the 14 Purvas: dvara 23 Number of laymen: dvara 24 Number of laywomen: dvara 25 Names and characteristics of their yaksas and yaksis: dvara 26 and 27 Size of the body and identifying symbol: dvara 28 Colour and number of people who took dikna along with them: dvara 29 Life duration and number of people who reached Emancipation along with them: dvara 30 Place of Emancipation: dvara 31. Information of a similar type is integrated in the narration in works such as Hemacandra's Trisastisalakapurusacaritra, where, however, the names of the chief-nuns are never mentioned. Thus, on the one hand, the tradition on topics relating to the Jinas' lives is fairly well established, on the other hand, some of the headings are probably less commonly known than others: names of the yaksas and yaksis are more familiar than the names of the chief-nuns; information relating to Mahavira, Rsabha and a few others is more familiar than what concerns, for instance, Padmaprabha. Thus discrepancies in names and numbers can occur, as the comparison of our document with parallel sources shows. In case of names, they are sometimes orthographic/phonetic variants, which might have been favoured by the coexistence of Sanskrit, Prakrit and vernaculars, or variations of a type that might suggest a form which has undergone modifications during the transmission. When they are radically different from one source to the other, to account for this difference is almost impossible (e.g., name of the chief-ganadhara of Jina No. 6). In the case of numbers, difficulties in the written transmission (inversion of figures or misreadings or even misunderstandings resulting from the way of listing figures in verses which can provoke ambiguities) could be the explanation (for instance 105 in the Ladnun document instead of the usual 102 for the number of Sambhavanatha's ganadharas, 80 instead for 88 for those of Suvidhinatha). In fact, the textual tradition itself is aware of such divergences, which are recorded, for instance, in Siddhasenasuri's commentary on the Pravacanasaroddhara with some embarrassment, as in one case the conclusion is: tattvam punah kevalino vidanti, see the annotations to the chart below. पटदर्शन 125
