Cultural Study .

iot more, than with some life - comes into a )orate, and the tales like the rm ground and .sised .

vrasvdswakrMd 7 : A cuc 4tw~ ~ tkJ.n(O<As ka*~ , r R g( .

APPENDIX A THE VIDYADHARA-S

Vidyddharas To convince Vasudeva of the noble origin of Princess Nilajasa, who bad attracted the attention of Vasudeva in the guise of a matamga maiden, Queen Hira>Znavati tells the story of the genesis of the Vidyddhara race of which Nami and Vinami were the founders .' The story tells that Nami and Vinami who hailed from the family of Usabha were not present at the time when Usabha before his renunciation, distributed his kingdom among his hundred sons . After coming to know of the distribution, both the princes attended Usabha while he was practising penance, with deep devotion and a conviction that the lord would give them their share in some form, though it was pretty late . Dharana the lord of serpents, seeing the futility of their service but at the same time pleased _with their devotion towards the lord, gave them the overlordship of the two rows of mt . Veyaddha . As it was not possible to asecend these on foot, he bestowed - upon them lores which enabled them to $y in the air . He also advised them to bring, with the help of ]ores, people from various countries, as their subjects . . The various ]ores which were wielded before them by the Gamdhavvas and Pannagas were forty eight thousand in number and included Iores like Mahdrohini, Pannatti, Gori, Vijjumaf and others . ` After the investiture_ of lores, Nami and Vinami got constructed Rahaneracakkavdla and other -forty nine cities on the southern slope of Veyaddha and Gagat}avallaha and fifty-nine on the northern slope respectively . For these cities, citizens were brought from different countries (janavy) after which the new countries on Veyaddha were named . The princes also divided their subjects, according to the lores they wielded, into different n'kyas . Such sixteen nikdyas named after the ]ores were ; (i) Gorika, (ii) Manupuvvagd, .(iii) .Gamdhdrd, (iv) Mdnavd, (v) Kesigapuvvagd, (vi) Bhmitumdagd, (vii) Mlavi'riyd .(viii) Samkukkd, (ix) Pamdugd, (x) Kdlageyd, (xi) Mdyamgd (xii) Pavvaeyd, (xiii) Vamsalayd, (xiv) Parnsumidigd, (xv) Rukkhamaliyd and (xvi) Kdlakesd . These sixteen nikdyas were divided into two groups each consisting of eight nikyas (vibhattd atlha-allha ya nikaya) . . In every city of the Vidyddhara kingdom the image of lord Usabha along with that of the respective deity of the ]ores (vljjdhiva) was consecrated in the general assembly hall. (Sabhd) . This, however, never meant that Vidyddharas had a sort of a monopoly over the magical lores_2 ' These were within the reach of Jaina monks,$ and sometimes even of thieves .4 The division of the' Vidydharas into various nikdyas, according to the ]ores they mastered, has also been referred to' in the Vh(M) . In fact Dharmasenagapl, thd ,

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Vasudevahimd4 - A Cultural Study

author of the Vh(M), refers to the passage of the Vh(P) which is called `Pa4hamelluga Kamda.5 He, however, misinterprets the passage. As seen earlier, the sixteen Vijjan1kdyas were divided into two groups, each one of which comprised eight nikdyas. Dharmasenagar}l enumerates eight nikdyas as Gorika, Gmdharika, Mdnaviyaka, Kesigapuwaga Shu'mitumdaga, Mulavfriya and Samkuya-the eighth one missing-and says that the Vh(P) gives a sub-division of each one of these eight nikdyas into eight nikdyas and thus making the number of niki~nas _sixty-fourg The sixty-four groups according to the author of the Vb(M) had different emblems and ways of practising austerities for the Someof the glimpses of the life of acquirement of ]ores (vijjdna puraccaranavihf) .7 Vidyddharas can be noted in the Vh(P) and the Vh(M). As noted earlier the Vidyddharas formed themselves into various nikdyas. played an important role in These nikdyas, as can be seen from the story of Nflajasd, the k ngdoms of the Vidyddharas . The elders in the nikdyas, (nikdya-vuddha) in cases of disputes even in royal families, were referred to as judges . A dispute pertaining to matrimony was taken to the elders and their judgement on the matter was taken to be finals The Vb(M) also refers to the assembly where a Vidyddhara king presiding over a sabh of the Vdddharas solved disputes brought before the sabha . Such a sabh has been described in one place as painted in white and having inside it an image of the god Dharana. Any one who supposed himself to be wronged, beat a drum (bheri) placed in the hall with a stick (thna) to call the members of the assembly (sabhdsada) to listen to his case and give judgement .9 It has been noted elsewhere that the Vidyddharas were generally beautiful and Vasudeva was so much beautiful that he was taken to be a Vidydhara by strangers . Some information about the outward appearance of the Vidyddharas can be had from the Vh . A Vidyadhara dressed himself in such a fashion that he sometimes looked Amitagati has been described to wear a yellow Vidyadhara like a juggler (1mdajdliya) . 10 while ;11 -Vidyddharl . Mehaml, like and some ornaments garment (pyambara) Amitagati, was wearing only one garment (ekkavasand) of red colour (rattarhsuya) and had covered the rest of the body with sprouts of Asoka tree1 2 The Vh(M) takes them virtually on par with gods (suralogasamdnabhavo Vijjdharajano) 13 the Vidyadharas have been described in one place to be so much beautiful as to create an illusion that they were nagakannas1 4 The dress of the Vidydhara depended on the nikdya of which be became a member. Dresses of Mdyamgavijjt 5 and Kesiyavijjd 1 s have been referred to . Vasudeva, as a KesiyaIn earring in his left ear, a crest on his head, a garland, a blue garment, . Vijjahara, wore an and a golden necklace . He had also besmeared his body with white paste (dhavalakadamgarga) .17 The ornaments of the Vidyddhara princesses were not different from those worn by the princesses from the royal families . A Vidyadhara princess has been described as wearing a sprout of Rattaso on the ear as a kannapara, fragrant flowers in her mass of hair and a tilaka of gold on the forehead 18 One detail, very characteristic about the Vidyddharas and to be noted in the sculptures, is the way of their flying in the air. The Vidyddharas have been described as putting .their band round the neck, of their beLoyeds (kamthavalagg&)19 or as putting the hand on the shoulder of their partner2O after

Appendix .A

227

resting on his loins (kakumdare) . Vidyadhara couples are depicted in a similar way in Indian sculpture of contemporary period . In the story of Nami and Vinami of the Vh(P) given above, it has already been made clear that the Vidyddharas worshipped Usabha, and Dharana, the king of Ndgas. In the same story it is related how after attaining conciousness, Amitagati bathes in a pond and pays salutations in the direction of north;21 it is not made clear in the story as to whom he adored by such an act. Reference is also made to a Vidyadhara couple which visited the mt . Sammeta to pay reverence to Jaina monks .2 2 The Vh(M) gives more details about the festivals celebrated by the Vidyddharas . Vidyddharas celebrated an althdhiya-mahimd on the simanaga mountain in celebration of investiture of the lores. The ]ores, according to the Vh(M), were first given on this . mountain (vijjd padhamapaydna-bhmi) 23 The description of the celebration of this festival is similar to that of the mahdkorrud celebration held in Savattbi . Another festival was that held in honour of Samjayaulta the king of serpents (i.e . Dharana) on the confluence of five rivers (Pamcanadf-samgama) .24 Still another was held on mt . Harikda in honour of monk Hari, whose nisihiyd was on this mountain ; and of Jipama daua .25 The Vidyadharas are said to have worshipped regularly a pool resided in by a naga deity. The story behind this tradition was that in ancient times there was a king by name Sammadadeva. He, at the end of his career, deposited his magical sword and shield with the ndga deity. He also asked the deity to give his weapons to the `hero' (uttarnapurisa) who worshipped the pool . Vasudeva, in the Vh(M), is described to have got them .28 As is clear from the story of Gamdhavvadatt, the Vidyddharas were human beings (manussamitta) and still could have contact with gods and demi-gods . As, the Vidyddharas joined the gods in their praise of Vinhukumra, Tumburu and Nrada were very much pleased with them ; as a result of which they were bestowed with proficiency in music (gamdhavva) .27 Sometimes, as is known from the story of cakkavatti Bharaba, certain Vidyddharas were helped by gods . The Cilada Vidyddharas were helped by cloud-faced gods (mehamuha deva) who showered rains over the army of king Bharaha 28 The Vidyddharas equipped themselves with medicinal herbs of four types which very instantaneously cured the wounded warrior of his wounds .29 The Vh(M) refers to the incident of Bharaha's encounter with the Cildtas helped by the mehamuha gods, while describing a similar incident in the case of Vasudeva . The version of the Vh(M) about the Bharaha-Cildda battle, however, specifies that the shower sent by the cloudfaced gods was of serpents (sappavarisa).a0 their fight with Vasudeva the Kirtas have also been described as bearing different faces such as of elephant, tiger and bear 81 The Kirtas themselves have been described as mechas and helped by an army of kkhasa (-senna) 32 In still another description of a battle fought by Vasudeva with an adversary Vidydhara king the latter is said to have been supported by Vedalas, Pisyas, Rakkhasas and warriors bearing faces of wild animals s3 In the same battle a bhuta has been described as multiplying. itself in number after every blow of sword from Vasudeva 34 Because of their hold on various magical ]ores the Vidyddharas have been described to . accomplish many feats which were difficult for a human being. The

22 8

Vasudevahim41 : A Cultural Study

Appendix A

229

was unable to do naga)57 or the sight of god or a Jaina monk (Sdhu) -or a hero (uttamapurisa) during the Vidyddharas could fly in airs5 and could carry another person who being by puraccarana was supposed to bring the attainment of the lore with less effort .5s so .a e They could not only change their form,a 7 but could elude a human They could also take the form of The Vb(M) offers detailed information on this topic. The most simple way showing a third person as bearing different form 38 their of acquiring ]ores was through marriage. Veruliyaml, one of the wives of Vasudeva, animals" and sometimes create a new body through magic (mdydmaya)40 In spite of own gave him mahdmdnasf lore when the marriage rites were being performed . 59 ability to Existence change their forms, while spleeping, the Vidyddharos had to bear their . But of cruel practices to attain Vijjds can be very well imagined from an incident from the form . Vasudeva was married by Vegavati after showing herself as Somasiri of such a Vh(M). To please the Samkugd-vijjd king Vyuradha was prepared to kill Vasudeva Vasudeva could notice her original form when she was sleeping 41 Because the as a victim so The Vh(M) also enumerates places and constellations auspicious for the superiority over human beings many Vidyddharas took liberty with women from bad fulfilment of lores. Places visited by saviours, liberated souls (siddha) and monks were human world. In the Vh(P) it has b:en described how Mehasena, a Vijjdhara, The himself.4 2 fit for the performance austerities . Among these the best was the temple of Usabha approached one of the wives of Dhammilla in the form of Dhammilla are numerous in in the Namdana forest . The auspicious constellations were Miyasira, Addd, three examples of Vidyddharas kidnapping maidens from the human world also should be Puvvds ; Mla, Assess, Hattha, Cittd, and especially Pusso.s1 the Vh(P)4s An example of a Vidyddhara couple acting as benefactors back to life by a was brought had died of serpent-bite The nature of austerities performed differed from lore to lore . For Gori one noted . Agadadatta's wife who The Vh(M) informs had to perform reticence (mono) and act like a log (katlhomona) ; for Manu, it Vidyddhara who was moved by the lamentations of Agadadatta . 44 Vdyuwas required to behave like a parivrdyaga ; for Gamdhdrf. of a talyara (?); for, Vdnavl that the Vidyddharas could fly as high up as the seventh aerial path (Sattama persons (Ma-?) a hero (uttamopayatiyamnascrva) ; for Mahdrehini, one had to accept the paha). 45 The Vidyddharas could remain invisible or show themselves only to the deceive guise of Kdvatfya or Pdsuvata, or perform austerities on burning fire (katthrdsi-hutavahc) of their liking 46 or could change their form .47. However, though they could pr jaliti (?), or gdlakuva, (?) or commacoko)nana (?). While accepting the dress of a the eyes, they could not do so with touch. A Vidyddhari presented herself as Vasudeva not that of kdvdliya or pdsuvata, or while observing katthomona for the purpose of ]ores; a to Gamdhavvadatta who embraced her to find that the touch was male performer had to accept the dress of a female and vice=versa 82 Vasudeva4s Austerities to acquire !ores The way of the performance of austerities has been described in the Vh(M) in the case of some of the ]ores. Those are Gori, Pannattf, Kesiyd and Mahdrohfn. Vasudeva had performed austerities for the acquirement of this mohdvijjd. For fourteen days he was asked to recite the sacred syllables and observe a complete fast (nirdhdro) . During the above period he was expected to observe indifference towards friends and foes, heat and cold, and keep his eyes open both during the days and the nights . When Vasudeva was performing this partance, his beloved, knowing the convention, put on his body the dress of a young wman. 63 Vasudeva was also initiated for the ]ores of Kesiyopuvva group. He bathed, wore a pair of paltasddayas, sat on a dabbhdsana which was purified by hymns and flowers, and recited the vijjd. The mantra which was recited was as follows

to. To acquire the lore the Vidyddhara had to pay a very high price. He had the undergo very severe austerities . When Vasudeva was initiated by a Vidyddhaia for acquisition of lore enabling him to fly in the air (goganagamnajogga vijjd) he was asked to repeat the sacred syllables for a day and a night.' He was asked to observe reticence and not to be carried away by the amorous gestures of hindering spirits (vigghd) which came in the In another instance wherein Vasudeva was form of beautiful wdmen.49 initiated to get an aerial car, the preceptor asked him to go alone on the fourteenth night of the black fortnight (kalachaddasi) to a lonely place on a mountain . ~ The preceptor performed the preliminary rites which included offering a Bali to the gods . Then Vasudeva was asked to recite the sacred syllable (vijjd) for ore thousand and eight times Sometimes (atthasahassavattiyd) . 50 the aspirer had to accept the form of an ascetic (parivvdyaga-vesadhdri) and perform austerities in the river water,5 1 or swallow smoke of Kanaka tree 52 or worship a dhcmakumda 5a To acquire Mahdjdlavati vidyd one had to worship the images of Jayamta (i e. Dharapa) and samjayarnta with a sattararmdiya 54 Sometimes padimd and observe a fast for a period of one month (mdsiya bhatta) they could be had with a very easy procedure wherein they were to be transferred from` To one friend to another.55 of lores.

Reference has already been made to the gods who - hindered the acquirement Some of the Vidyddhara families were more unfortunate as in the case of the family of Princess Blacamd . She was entwined by n rgas- (ndgapdsa-bamdha), during her austerities as a result of a cursebyjhe,god Dbara.5B Performane of. austerities 4i ,tip auspicious, .place like mt . Sima4arA (Sima-

namo arahomtna, namo siddhdna, namo bhagavato ddikarassa Risabhassa mahdsetassa setakutassa, namo bhagavato Dharanassa ndgardfno abhirakkhadu cchddd .s4 Vasudeva is also said to have performed austerities for kesiyavijjd. The course of austerities consisted of three instalments, each of which had a duration of seven days. These three fasts, accompanied by the recitation of lore, were to be observed in (i) a deserted house (sunnaghara) full of darkness, (ii) in chest-deep water and (iii) in a padima .e5 start with, Vasudeva performed the the benedictory rites, i.e ., the worship of the gods . After determining not to eat any food (kayabhattapariccdii) be sat on a seat of darbha grass and started reciting the vijjd.B6 Vasudeva with a view to attain Pannotti bad to remain in water for three days reciting the vijjd. He bad besmeared his shoulders and forehead with yellow orpiment, worn a ring (siddhattacliya) on his shoulders as an auspicius amulet and a white btfacelet on the right hand.e7

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Vasudevahirnll : A Cultural Study

Appendix A

Pabhvati, to regain her lost lores, when initiated for Pannattf observed austerities for seven days during which she remained in water. She first of all worshipped Dharana and then entered the water, where she stood with stretched hands (lambiya bhuyd,juyold) reciting the pannotti lore . On the next day she was intimidated by evil spirits like Dhdturakkha (so?) and Pisdyas.se Vasudeva, to facilitate her getting the lore earlier, slept for one night with an image of Sdlabhamjikd, as directed by his other wives.s 9 Decline (bharhsa) in the power of a lore A Vidyddhara had to abide by certain rules, failing which he had to suffer a decline and to return back to his original state of a human being. Dharana, the king of Ndgas, had declared that if Vidyddhara failed to pay respect to Jaina monks, and Jaina temples, or attacked a person when in the company of his wife or made advances to a maiden against her wish was to suffer the loss of lores.70 The Vb(M) in addition to the above7l states that failure in attending festivals in honour of sages Samjayamta and Hari was an equally serious offence.72 A person who adopted the form of the presiding deity of his lore was sure to die. 73 following is the list of the various' lores referred to in the Vb(P) and the Vb(M). A-bhogini-(.4ho ... ...) : The lore was helpful in tracing the whereabouts of a desired person who was at a distant place.74 In the Vh(M), Pabhvati is said to have employed this lore to know the where-. abouts of Vasudeva who was captured by Mnasavega .75 This lore also helped one to know conversation done in the past by other persons. 75 a Osovani : Pabbava, a chief of thieves, had employed this lore to make the persons in the house, which he wanted to rob7s, sleep . Use of this lore by a female ascetic (parivvdlyd) has been referred to in the Vh(M) .77 Kdlagi : One of the group of lores after which the Vidyddhara-nikdyas were named.78 Kdliy : The same as above .79 Kesiga (-ya) : One of the sixteen vidya-groups after which the groups (nikaya) of Vidyddharas were formed .e0 The procedure of austerities to attain the Kesiyavijjd has been given in the Vh(M) .8 1 Gamdhari : One of the sixteen vidy-groups after which groups (nikdya) were formed among the Vidyddharas .s 2 God : One of the sixteen groups of vidyas which were responsible for forming groups of the Vidyadharas.83 In the Vh(M), Vasudeva is described to have destroyed the cloud-faced (mehamuha) gods with the help of this lore 84 The procedure to attain this lore has also been given85 See also Mahdgori. Chdyokkaminl : The Vidyddhara king of the city of Ruppa4Abha, jealous of , Vasudeva, killed his friend king Athsumarpta when the latter had been on a visit to the

_231

pleasure-garden outside his city .es This lore has also been referred to as 4kaliyokkdmini or KdyominY vijja . 87 Jalavomti : According to the Vb(P), this lore was superior to the rest of the :ores (savvavijjdccheyoni) . Rdma4a, seeing that he was sure to face a defeat, started austerities to attain this lore .ee Probably this was the same as Mahajdlavati referred to elsewhere in the Vh . Tlugghddani : Pabhava, a chief of thieves, opened the door of Jambu's houses with this lore . In the Vh(M) a female ascetic entered the palace of a king after opening the locks with this lore .9o Tirakkhamani : One of the several lores given to the Vidyddharas by Dharana.91 As the name suggests a person could disappear with the help of this lore . See also Tirakkharani. Tirakkharani : Vidyddhara queen Kanagamdl -declared that she had concealed the foetus in the womb with this lore . 92 Reference to a Vidyddhara moving invisible in the palace of Dhamilla is also made in the Vh(P) 93 In the Vh(M), a Vidyddhara princess is said to have been made capable to enter an image of Sdlabhamjika with the help of this lore .94 Thambhini : This lore enables a person to stupefy any person whom he sees .95 Ndgamuhi : Vasudeva employed this lore to arrest the Vidyddhara king Mahdsihara .9s Nisumbh : This was one of the two complimentry ]ores, the other being Sumbhd . A person endowed with these two ]ores possessed an aerial car. When he wanted to `take off' (uppayana) be employed the Sumbhd lore and at the time of descend ing (nippayana) he employed Nisumbhd lore . These ]ores are described as easy to attain (suhasdhand) .97 Pamdugi : One of the sixteen important ]ores after which the Vidyddharas were divided into various groups .9s Pamsumliyd : One of the important group of ]ores after which the sixteen nikdyas of Vidyddharas were named.s 9 Panpattf : It was counted as one of the important lores which were given by Dharana to the Vidyddharas 100 Narada remarks that because of Pajjunna's hold over Pannatti, Pajjunna was able to fight all the kings of Bharahavarisa . The various exploits of Pajjunoa and Sarpba show that Pannatti enabled a person to change his form, create animals and insects, stupefy another person, destroy something and create it again, and know about incidents happening at a distant place.1o1 The Vh(M) gives the procedure in which Pabhvati could attain the Punnatt1 lore.1o2 Pattalahu : As the name suggests, the lore made a person's body as light as a leaf. Vasudeva was taught this Vidyd by Smali?08 Pavvaf : One of the sixteen ]ores after which sixteen groups (nikyd) of Vidyddharas were formed .104 Pahorandvaraai : This lore was attained by Sirivijaya after reciting a sacred formula for seven nights.1a6 _ . .. _ ,_ . . . . . .

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Vasudevahimdi : A Cultural Stud 23

_Appendix A

Bamdhavimokkhani : This lore was mastered by Sirivijaya like the Paharanavarani in seven nights .106 This was given to Vasudeva by Princess Samali 107 Bahurv : Given to the Vidyddharas by Dharana,l08 As the name shows, the lore enabled a person to assume various forms . Bhdmarf : A lore wielded by Vidyddhara Asanivega .109 Bhmitumdagd : A group of ]ores after which a nikdya of Vidyadharas was - named . There were other fifteen nikdyas named after, lores .110 Manu : One of the sixteen groups of ]ores . The wielders of this .type of Vidyas were called Manupuvvag .111 Madasamjivani : Vasudeva revived Amsumamta with this lore . 1 12 Mahdgorf : This lore made the wielder unconquerable . 113 See Gori. Mahdkdl : A lore wielded by princess Anilayasa, one of the Vidyddhara wives of Vasudeva .114 Mahdjdlavati : Also referred to as Mahdjdlalls or Jdlinf118 This lore has been described In as superior to the rest of the ]ores (savvavijjdceheyani) . 117 the same context the Vh(P) prescribes Sattardimdiyd padimd and -mdsiyovavdsa as the means to acquire this lore . In the Vh(M) a Vidyddhara is described to spread a web with this lore all over the city to catch Vasudeva who was there . Vasudeva cut the inescapable web of this lore with Vijjamuhilore . 118 Mahdmdnasi : One of the minor lores given to Vasudeva by his wife Veruliyaml, who was a Vidyddhara princess . Vasudeva became able to create things and fly in the Air (MiM.7dgitsagamana) with the help of this lore .119 Mahdrdhin ; One of the important lores given by Dharapa to the Vidyddharas .120 The details See of attaining this lore have been given in the Vh(M) . 121 Supra p . 229 . Mahivajjamuhf : One could dig a tunnel in the earth with the power of this lore .122 Mdnavapumdaga : Vasudeva's friends Namda and others were initiated in this lore by queen Hirannavati and sage Bbaraddayal2a Mdltavl : One of the sixteen important groups of ]ores . The weilders of. this group of lores were called Mdnava Vidydharas .1 2 4 Mdyamgi : One of the sixteen groups of ]ores. The welders were called Mdyamga Vidyadharas .12 5 Mlavfriya : Wielders of this group of )ores were called Mlavrriya Vidyddharas.1 26 Moyanf . This lore was complimentary to Thambhini lore. Persons stupefied with Thambfn were brought to senses with this lore.127 Rukkhamligd : One of the sixteen important groups of ]ores after which the sixteen nikayas of Vidyadharas were formed . 128 Varhsalayd : Similar to the above .129 Vajjamuhf : This lore could cut the magical web of Mahdjalavatf.l 30 Vijjamuhi : When Asapighosa, an adversary Vidyddhara . king of Amiyate, started fleeing from the battle field . Amiyate let loose this lore on him . As a result of this, Asanighosa surrendered to Amiyate . 181

VVjjamuhf : One of the important ]ores given by Dbarana to the Vidyddharas.1t Vimohanf : Vasudeva, influenced by the powers of this ]ores, saw princes Lalitavega as a creeper .133 Veydla (-li) : Influenced by this lore, princess Sutimaliy saw the dead body o her husband .134 King Sirivijaya was shown an antelope and the dead body of hi wife by his foe who wielded this lore .135 Reference to queen Hirannavati employin g ; Veydla to fetch Vasudeva from his palace has been made in the Vh(P) .136 In the sam, context it is further explained that such Veydlas were known as `cold' (siya)-so caller because of their touch . The others were called 'hot' (unha) and were utilised to kil an antagonist. Pabhvati working under the influence of Veyli lore was shown a false decapitated head of Vasudeva .137 In the Vh(M), Vidyddhara Vecittaga is said to have created a heap of bones with this lore .138 A Veydla employed to kill Vayuvega, ayddh vi, arang,aseenescribec ki h b d in the Vh(M) as brandishing a sword in one of his hands and moving very fast in the air to his destination .13s Samkuyd : One of the sixteen groups of ]ores after which the nikdyas of Vidya . dharas were named .140 The deity presiding over this lore has been described to be cruel and was tc be pleased with a human Victim .141 Sumbhd : A lore complimentary to Nisumbha lore . A Vidyddhara coulee 'take off' (uppayarta) his aerial car with the recitation of. this lore .142 See Nisumbha. Sfhamuhl : War-drums were charmed with this lore, as a result of which the drums put-forth a terrible sound which intimidated the hearts of soliders of the adversary . This ultimately ensured victory for the wielder of this lore .143 Vasddeva utilised this lore at the time of his war with king Mamdaradeva .144 The lore was supposed to protect the periphery of the army .145 Sutancchdyanf : Princess Anilayas covered the mouth of a tunnel, dug by ' her, with this lore 146 REFERENCES AND NOTES 1 . Vh(P), 163-64. 2 . Any magical lore, e .g . of controlling a serpent, was called vijfa, Vh(P), 123 . 3. Vh(P), 128; Jambusml, even before becoming a monk, was having some lore. 4 . Vh(P), 7; a servant in the palace of king, Vairasma could fly in the air ; Vb(P), 173. 5 . Vh(M), I . 126. 6 . Alth ayha Mead vans casaithi bhedd padhamellage %arpVa ravite; Vh(M), I. 126 . 12 . 13 . 14 . 15 . 16. 17 . 19 . 20. 21 . 22. 23 .
18 .

9. Vh(M), I . 29a. 10. Vh(P),195. 11 . Ibid., 139.

7. ]bid. 8. Vh(P), 180, 181.

Vh(P), 73. Vh(M), I. 3 . Ibid., 11. 232b . Ibid., II . 26a . Ibid., II . 110b . Aid. Ibid., II. 2b, 3a . Ibid. IL 26b . Ibid., I. 23a . Vh(P), 139; See also the story of Jayamta and Samjayaznta; Vh(P), 251-253. Ibid., 21415 . Vh(M), I 26a, the Vb(P) (p . 163-64) which describes the incident of the investiture does not refer to the place . .,

234 24 . Vh(M), IT. 169a; see also the story of Samjayamta and Jayamta in theVh(P) (p. 251-53) 25 . Vh(M), IT . 118ab-119a . 26 . Ibid ., II. 107a . 27. Vh(P), 130. 28 . Ibid., 186. 29 . Ibid., 138. 30. Vh(M), II . 143b . 31 . Ibid ., II . 143b-144a. 32 . Ibid. 33 . Ibid., Il . 1 . 34. Vh(M), II . 1. 35. Vh(P), 71 . 36. Ibid., 71, 359. 37. Ibid., 352, 359. 38 . Ibid., 175. 39. Ibid., 355. 40. Ibid., 140. 41 . Vh(P), 226. 42 . Ibid., 73 . 43 . Ibid ., 68, 227, 243. 44. Ibid., 47 . 45. Vh(M), 11 . 99a . 46 . Ibid ., 1. 6a . 47. Ibid., I. 66 . 48. Ibid., I. 6a . 49. Vh(P), 229-30. 50 . Ibid., 195. 51 . Ibid., 229. 52. Vh(P), 179. 53 . Ibid., 67 . 54. Ibid., 324-25. 55. Ibid., 324-25. 56 . Ibid ., 251-53 . 57 . Ibid ., 364. 58 . Vh(P), 179, 251, 364. 59 . Vh(M), 11 . 29b. 60 . Ibid .., II. 27a. 61 . Ibid., I. 39 . 62. Vh(M).1 .126. 63 . Vb(M), 11 . 124b . 64 . Ibid .., It . 19a. 65 . Vh(M), II . 93b; on p. 94b, however, the instalments are said to have been observed in a cemetery (masitnasattaratta) . 66. Vh(M), II. 93b. 67. Ibid., 198b . 68. Vb(M), I. 42b-43a . 69. Vh(M), I. 42b-43a . 70. Vh(P), 125, 227. 71 . Vh(M), 1. 6ab; II. 50a . 72. Ibid., I. 16a; II . 119ab. 73 . Ibid., I. 33b; It . 27 . 74. Vh(M), 1. 19a.

Vasudevahimdf " . A Cultural Study 75 . Vh(M), 1. 19a; see also Jain, J. C., Life in Ancient India as Depicted in the Jain canons, p. 230. 75a. Vh(M), 1. 47b. 76. Vh(P), 8. 77. Vh(M) , 11. 15a; see Jain, op . cit. , p. 232. 78. Vh(P), 164. 79. Ibid. 80. I6 id. 81 . Vh(M), 11 . 93b. 82 . Vh(P), 164. 83. Ibid. 84. Vh(M), II . 143b' 85 . Ibid., II . 124a . 86 . Vh(M), Il . 123a 87 . Ibid. 88 . Vh(P), 244. 89. Ibid., 7. 90 . Vh(M), 1. 115a . 91 . Vh(P), 164. 92 . Ibid., 84 . 93 . Ibid., 73 . 94 . Vh(M), I . 45a. 95 . Vh(P), 7. 96. Vh(M), II . 104a . 97 . Vh(P), 195. 98 . Ibid., 164 . 99 . Ibid. 100. Ibid. 101. Vh(P), 92, 94, 96, 98, 125, 240, 308. 102. Vh(M), I.42b-43a : see also 11. 198b; see Jain, op. cit., p. 232. 103 . Vb(P), 125. 104. Ibid., 164 . 105. Vh(P), 318. 106. Ibid. 107. Ibid., 125. 108. Ibid., 164. 109. Ibid., 319. 110. Ibid., 164. 111. Ibid. 112. Vh(M), 11 . 123a . 113. Ibid., 11 . 155a; See also Vh(M), II . 155b . 114. Vh(M), II . 30a. 115. Vh(P), 318. 116. Ibid. 117. Ibid. 118. Vh(M), II . 104a . 119. Ibid .., II . 29b. 120. Vh(P), 164; see also Jain, op . cit., p. 232. 121. Vh(M), II . 18b-19a. 122. Vh(M), II . 21a. 123. Ibid., II . 106b. 124. Vh(P),164.

Appendix .4 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. 135. Ibid. Ibid. Vh(P), 7. Ibid ., 164. Ibid. Vh(M), 11 . 104b . Vh(P), 319. Ibid., 164. Vh(M), II . 42b. Vh(P), 150. Ibid., 317. 136. 137. 138. 139. 140 . 141 . 142. 143. 144. 145. 146 . Ibid., 178-79 . Vh(M), 1. 36b. Ibid., II ., 46a. Vh(M), II . 118a . Vh(P), 164. Vh(M), II . 27a. Vh(P), 195. Vh(M), II . 145b. Vh(M), II . 145b . Ibid., II . 143a . Ibid., II . 22b .