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Many of the Jaina stories are Lokakathas (or popular origin) and therefore they are full of kathanaka motifs. These lokakathas are of much importance for the researchers of folk tales because in these stories the old motifs are replaced and new motifs are introduced. Winternitz while emphasising on the study of these motifs says "The individual stories in view of specific motifs and details should be selected for intensive study and their gradual evolution should be marked out at its various stages, ..93 religion. These motifs are not necessarily connected with Jaina dogmatic and

31 It is worth mentioning that when a certain motif or story is made popular by a particular religion, same is employed by the leaders of another religion for preaching their own doctrines effecting necessary changes to give it a homely look' 94 95 Bloomfield has taken much interest in the study of the motifs, braided in to Indian narratives. His bibliographical summary of leading fiction motifs with suitable captions is indeed very useful for researchers of Indian narrative literature. We are presenting here the fiction-motifs listed by Bloomfield along with the new ones noticed by us in course of our study. The occurrences of these motifs in Brihatkatha-Kosha are also noted. i. Proclamation by drum: Proclamation or advertising is done by beat of drum. This is found in many Jaina stories. In Brihatkatha-Kosha we find this motif in 57.210; 93.214. ii. Princess and half of the kingdom: The offer on the part of a king, of the princess' hand and half the kingdom is noticed in many Jaina stories. (Brihatkatha-Kosha 70.70) i. Miraculous cures: Miraculous or skilful cures are common in Jaina fictions. Poison is removed by prayers charms or charmed water. (Brihatkatha-Kosha - 10.88-96) iv. Biter bit: Often the harm that one wishes to do to another recoils on one's self, as a ball thrown against a wall. This is a popular fiction-motif, named as Biterbit. (Brihatkatha-Kosha 65.5,72)

32 v. Lecherous Ass: The popular conception that the ass is a lecherous animal is reflected especially in ritualistic texts and fiction. vi. Dreams auguries: The reference to particular dreams and narration of their significance are often found in Jaina stories. Some dreams denote the birth of a noble son og of a son who is quite unexpectedly destined to become a king. Drinking the moon or seeing the moon is treated as an augury of royalty in Jaina stories. It may be noted that fourteen kinds of dreams are elaborated in Jaina literature. (Brihatkatha-Kosha 73.11-17) vil. Wicked ascetics: Kapalikas are worshipers of Siva of the left hand (Sakti), who carry skulls of men as ornaments. They also use these skulls as vessel for eating and drinking. They are engaged in evil and cruel magic. These kapalikas and other similar wicked mendicants often find place in Jaina stories. As a rule, they undergo sufferings in the end. This motif is present in Brihatkatha-Kosha (Stories - 19; 64.32; 93.78; 102.9) viii. Marriage with low-caste person: In many stories we see that marriage or intercourse with low-born person is condemned or criticised or regretted. ix. Childlessness: In stories, we come across the references to childlessness. Also the description of parents being blessed with children because of the merit of prayer and sacrifice, by magic, by asceticism etc. This is a popular motif in Jaina stories.

33 x. Dohada or pregnancy whim: This is one of the most constant and fruitful fiction motifs. In many stories we hear of the peculiar desires of pregnant women. It ranges all the way from a desire to eat flesh of her husband to the desire to hear the instructions of a great Muni. (Brihatkatha-Kosha, 60.23-26; 106.153-157) xi. Human sacrifices: Human sacrifices frequently appear in Jaina stories. The wild folk of the mountains namely Savaras, Bhillas, Pulindas etc. are in the habit of offering men to the mother Goddess. The wicked kapalikas and demons resort to human sacrifice to attain some vidya or some supernatural power. In Brihatkatha-Kosha we across this motif in story 73 and 63.85-89. come xli. Sibi motif: ' It is one of the standard motifs of fiction. The story of King Sibi or Usinara offering his own flesh in order to save other's life is found in many story-books of Indian narrative literature. This motif is seen in the story 85 of Brihatkatha-Kosha xiii. Pistakurkuta: It refers to the sin of sacrificing a dough cock (pistakurkuta). The Jainas believe that it is sinful to injure even the image of a living being viz. a pistakurkuta or a cock made of dough. This appears in many Jaina stories. In Brihatkatha-Kosha we find this motif in 73. 11-19.

96 34 xiv. Elephant selecting an heir This is also an important motif constantly appearing in Jaina stories. To select a successor to the throne the top royal employees release an elephant. In Brihatkatha-Kosha we find this motif in 56.258. xv. Immediate Renunciation: People suddenly developing a feeling of distaste for worldly matters after seeing some transient clouds in the sky, grey heir on their head etc. This motif appears several times in Brihatkatha-Kosha 27. (57.574; 80.53.) xvi. Threat by suicide: 97 Threat of suicide usually by entering into the fire or by starvation is one of the constant motif in Jaina fictions. Love matters furnish the most frequent occasion for the threat. (Brihatkatha-Kosha 33.90) xvii. Intimate Friendship : Friendship between prince and Minister's son or Prince and other youthful friend appears in Jaina stories frequently. xviii. Thieves' trick : The thief's trick of dropping loot or present loot to an innocent so as to avert suspicion also appears in many Jaina stories. (Brihatkatha-Kosha 10.22-23 xix. Use of Mulika : Reference to Mulika used for killing and giving life is found in Jaina stories. This is another fiction motif usually interwoven in Jaina stories.

35 *. Notion of fate : The notion that specific fate imposed by supernatural power is unchangeable is a psychic motif of Indian stories. xxi. Harischandra motif: The story of King Harischandra is another leading fiction motif. The story originally occurs in Markandheya purana and is found in many works of Indian narrative literature now. xxii. Wicked woman : The stories of wicked women is another popular and constant motif braided in to the Jaina stories. (Brihatkatha-Kosha 3.16; 33.5-6; 72.16-23; 86.25-26; 87.32-36) xxili. Lock opening science : Theft by the aid of the lock opening science or charm is seen in many narratives of the Jainas. (Brihatkatha-Kosha 10.14;138.15; 63.182-187) xxiv. Reservation of gift : Some divine personality or king will be offering a gift to someone. He instead of accepting it immediately reserved if for the future. At a right moment (suitable to his own convenience) he would ask for it.