________________
N-8
(Trans. by Jacobi, SBE, Vol XLV, p. 34). S. No. 12: Is based on Uttariādhyayana Sisyahitä (Uttarā s)
(pp. 213-216). Agaladatta (or Agadadatta) literally means 'a son given by Well', probably connected with'nágaloka' or ‘nāga' tribe. Compared with Devendra's story this is much shorter. If Devendra's story is in verse, this version given by Säntisūri is in prose. For a detailed study regarding the versions of the story of Agadadatta readers are referred to Alsdorf's essay mentioned
above. (S. No. 7). S. No. 13: This legend is based on Näyā. Ch. XVI (pp. 162-200).
Winternitz (p.448)calls it a monkish corruption of the legend from the Mahābhārata of Draupadi's marriage to the five brothers." In a footnote he adds: "E. Leumann. ... believes that an archaic tradition is embodied in the Jinistic form of the legend. That is certainly not the case." (p. 448, f. n. 2). It is worth noting that various explanations are offered to account for the strange custom of one woman having many husbands (polyandry) : (i) As the Pândavas were incarnations of gods ordinary mortals should not try to imitate or criticise their actions. (ii) Draupadi, in her former birth propitiated the god Siva and asked for a bridegroom, five times, and Siva said : "you will have five husbands"; and as a result she got the five Pandavas for her husbands. (iii) The Pandavas attended the svayamvara in the garb of Brāhmanas. When all the Ksatriyas failed Arjuna performed the feat of archery which was the condition that the aspirants to Draupadi's hand had to fulfil. When the Pandavas returned home Dharma said to his mother Kunti that he had got'a special alms' on that day. Kunti unwittingly said "Divide it equally
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