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Vol. XXI, 1997
REVIEWS
143
would indeed seem to prove that these two works have a common origin. In agreement with the Jain sense of parallelism Pupphiyão discusses only male (Bahuputti becoming Soma in the end), and Pupphculão only female gods. The sequence Canda-Sūra-Sukka of Dihadasāo has been maintained in that work; this might explain the curious interruption of the parallel legends Pupphiyão 1-2 and 5-10 by two legends of different contents. (e) The origin of most of the other ajjhayana titles in both works added to restore the decimal (subdivision) can only be guessed at.
(f) Nirayāvaliyāo is connected with Antagadadasão 8 by the names Kāli etc. and Kappavadimsiyão (good deed leads to heaven) has been added to Nirayāvaliyao (bad deed leads to hell) as Vivāgasūya 2 has been added to Vivāgasūya 1. It is hard to decide whether it is or is not a coincidence that the theme of the last vagga of Anga 8 (Kāli) is taken up again in Uvānga 8, and that both Anga 9 and Uvānga 9 discuss people earning a divine birth. (h) Likewise Vahnidasão is connected with Antagadadasão 1-5 (and with Nāyādhammakahāo 1,5) by the names Aritthanemi etc. The scribal tradition of the proper names heading the first few ajjhayanas of this work is quite uncertain. Moreover the number of ajjhayana (twelve) disagrees with the title Vahnidasão.
(i) Nirayāvaliyão and Kappavadimsiyāo respectively Pupphiyāo and Pupphacūlāo belonging together as shown above, the five texts seem to have been placed in the reverse chronological order of the Tirthankaras playing the converter's part in them. Mahāvīra (Nirayāvaliyão and Kappavadinsiyão), Pāsa (Pupphiyao and Pupphacūlāo) and Aritthanemi (Vahnidasão). Suvvayā, the stereotypic female converter, is another proper name that links up the narrative Angas and Uvāngas, viz., Nāyādhammakahāo 1, 14 and 16, and Pupphiyão 4. Her name nearly always takes the honorific plural form. (1) The Jaina and Buddhist records of the legends dealing with Kuniya largely agree except in point of the circumstances of Seniya's death. In this matter some authors will suspect the Jain texts of partiality for Kuniya. Nirayāvaliyāo and Viyāhapannatti (300-304 = 315b seqq.) clearly prove that, at least with respect to Kuniya's war against Cedaga of Vesālī, the Jain texts obviously side with the latter. (k) List of jīvas are repeatedly referred to by the texts. At the end of this summary, Deleu has advised that for all the details the text
