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43. Edited by Pandita Bhagavandas, samvat 1996. 44. Published in Rajanagara, 1938. 45. Edited by UPADHYE
(1974:1). 46. For a list of such texts, see UPADHYE (1943:47-55). 47. For an overview of Kathākośa texts, see UPADHYE (1943:39-47
and 57-72). 48. As argued by UPADHYE (1943:81), the word Brhat “large” may
have been added to the title at a later stage to distinguish it from
other Kathākośa texts. 49. See also GRANOFF (1986:396ff.) for more information on this text. 50. For a survey of Ārādhanā commentaries, see UPADHYE
(1943:55-57) 51. For a table showing which stories of Kathakośa are related to which
verses of Arādhanā, see UPADHYE (1974:12-15). 52. See UPADHYE (1943:59-60). 53. See the table correlating verses and stories in UPADHYE
(1943:73). 54. One of the very early Buddhist collections of biographies is a
lineage-history of Sahaja-teachings found in Lakşmi's Sahajasiddhipaddhati possibly written in the 10th century (see KRAGH, forthcoming). Other early Buddhist biographies include the Sham Sher Manuscript, perhaps written in the late 11-12th century, containing the life-story of Maitrīpada (TATZ, 1987), as well as Abhayadattaśrī's * Caturaśīti-siddha-pravịtti (Tib. grub thob brgyad cu rtsa bzhi'i lo rgyus, Tibetan Peking Tanjur no. 5091) written in the twelfth century giving the hagiographies of the eighty
four Mahăsiddhas. 55. I have not had the opportunity to consider whether the Jaina monks
whose vitae appear in the earliest texts containing personal biographies held any particular importance for the Jaina Tāntric tradition. I have also not had opportunity to examine whether Jaina Mantra and Yantra texts contain their own lineage-histories with biographies. In general, it seems that Jaina Tantric works appeared roughly side-by-side with the Buddhist and Hindu Tantric literature, and these sources may need to be considered for a further study of Saina biography.
