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A Recent Study of the Bhagavamsaira Reviewed
grouped together-even in case thelr contents happen to bo sharply different Viewed thus the whole lot gets divided into the followlag subgroops
(1) 21-23 () 24 (iu) 26-30 (iv) 31-32
(v) 33-34 (v) 35-40 (VII) 41
This is the same division as that proposed by Schubeing but with two exceptions Thus Schubring detaches the fataka 30 from the group 26-29presumably on the ground that the two are sharply different in contents, similarly, be detaches the Satakas 33 and 34 from cach other-again, presumably on the very same ground But in viow of what has already boco said the differences in question will have to be ignored, for it is rather & strong point of a list of Items' that it can be used to handle questions which sharply differ in contents
Perhaps, it needs no arguing that discussing questions in terms of pre formulated list of Items 18 & relatively late phase in the progress of systematic thought On this ground, not only are the Bhagavan Jalakas 21-41 (minus 25) proved to bo relatively modern but so also are those carlier catalogued passages which occur somewhere in the Jalakas 1-20 and which make use of this or that list of stoms However, in the Bhagavan Jatakas 21-41 (minus 25) the process of list-formulation itself appears in a rather advanced form and that would prove that these fatakas are in any case particularly modern This aspect of the situation deserves special consideration
That discussions conducted in terms of a pro-formulated list of Items represents a relatively late phase in the progress of systematic thought might be easily granted, but that taken by Itsell will not prove much For It Is Just possible that these discussions are the outcome of some way ward tendency exhibited by some stray group of Jalna theoreticians at some obscure period of history So what has to be proved is that those discussions are possessed of somo gerlous significance for the history of Jaina theoretical speculation Fortunately, that can be proved and as follows The Jaina theoreticians of the classical period, particularly the Karma specialists among thom-that 18, those who have composed special treatizes devoted to the doctrine of Karma-had got ready with themn 1 standard list of 14 items-technically called mürgaşasthanas ( = points of lavestigation)-in terms of which they would discuss quotions of all sorte,
