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178
SACRED LITERATURE OF THE JAINS
containing the 14 dreams (§§33-46), with their long complex compounds, as a secondary addition, since it is not in harmony with the prevailing archaic style" of the text. I should prefer to regard the solemnity of the subject as the cause of these stylistic differences. [474] Upon such occasions the angas contain numerous stylistic excrescences, which, it should be remarked, occur not infrequently in other parts of the Kalpasūtra. The differences of this kind in §§ 33-46 (or does J. extend the description of the dreams further than 46 ?) may therefore, I should think, be reduced to a minimum.
The historical kernel of the recital is exceedingly small. Upto § 96 (incl.) the events before the birth of Mahavira alone are treated of. The following §§ to 111 discuss the birth, naming, childhood of M. and his life as gihattha. It is noteworthy that there is no mention of foreign nurses, as is usual in the angas and upangas on such occasions, nor are the 72 kalās etc. referred to. The enumeration of the Brahminical sciences in § 10 is the usual one, which we have already met with in anga 5. The recital as to how Mahavira: anagariyam paivvae (§ 116), and of his further development up to the time of his death (§ 132) is devoid of every particle of life. There is no trace of the many legends concerning him which we find scattered here and there in the angas, etc. They have not been made use of at all; hence the whole makes a most unsavoury impression as regards any biographical information. In §147 the mention of the 55 ajjhayaṇas of the pāvaphalaviväyäiṁ (see p. 271) is of interest, as also that of the 36 apuṭṭhavayaraṇāim, which, according to Jacobi, p. 114, are to be referred to the uttarajjhayaṇaṁ.
We have in the work entitled Kalpäntarvācyāni, a production partly in Prakrit, partly in Sanskrit, and in a mixture of the two [475]. After a self-evident introduction in reference to the ten forms of the Kalpa: ăcelukka (acelatvam), uddesia (auddeśika pirḍa), sijjāyara (sijjātaro (sayya) vasatisvämi), rayapinḍa (presents from the king), kiikamme (kṛti°), vaya (vrata), jittha (jyeṣṭhatvam), paḍikkamane, māsam (māsakalpaḥ), pajjovasanakappe (var şäsu caturmāsāvasthānarupaḥ), in reference to the purvas, out of the ninth of which the śrikalpa of Bhadrabahu, "uddhṛta," etc., is the Kalpäntar., in loose connection with the text of the Kalpasūtra, makes the text of the latter the point of departure for the insertion of a large number of legends and other statements in prose and verse. The frequent mention of Hemacandrasuri and of Manatumgastri, Malayagiri, of the Vamanam, Sarasvatikaṇṭhābharanam (as vyakaranam !!) and Sarasvatam vyakaranam shows that it was composed at a tolerably recent date. In general it may be said that there is a large amount of citations collected here. Of especial interest is the
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