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Study: Curriculum: a The Vasudevahindi by Sanghadasa states that after the initiation novice had to equip himself with the knowledge of the sutta (ahigayasuttattho) ³. The study comprised the kaliyasuya 4 ( texts meant to be read at a prescribed time) and 1. Vasudevahindi by Dharmadasa, II. 105. The term limgi connoting a mendicant has been referred to in yet another context. A courtezan is advised not to get involved in an affair with a mendicant (limgi). In this connection it has been further stated that every mendicant had his own preceptor (dhammovadesaga), sacred book (dhammasutta) and saviour (titthiya), which shows that limga meant any regular school of asceticism; Vasudevahindi by Dharmadasa, 178a. 2. Ibid., I.llb. 3. Vasudevahindi by Sanghadasa, 20. 4. Ibid., 2540 According to Schubring 'the Kaliya list is an extension of what is prescribed to the monk in the Vavahara 10.20 ff and elsewhere', Die Lehre der Jainas b. 78.

the elevan Amgas, samaiya and others (samaiyamaiyani ckkarasa amgaIm)¹. 497 The Puyvas : The study of the Duvvas was undertaken at a very late stage by the monk. Monk Jugamdhara knew fourteen Durvas 2. There are references to several monks who had the knowledge of Duvvas, such as Sagaradatta ³, Namdivaddhana Jugamdhara 5. Vairanobha 4 16 who was destined to become a Titthayaya in his next birth, and Vajjauha 7. The historicity of all these, however, is not certain. 1. Vasudevahindi by Sanghadasa, 16, 76, 176, 258, 344. Usabha and other Tirthankaras upto Vasupujja are said to have preached twelve Amgas, Vasudevahindi by Sanghadasa, 264. 2. Vasudevahindi by Sanghadasa, 172. Rassivega is said to have studied nine Duvvas, Vasudevahindi by Sanghadasa, 258. The Duvvas were initially fourteen in number. The last person to know all the Duvvas was Bhadrabahu who taught them to Sthulabhadya with a condition that he will teach only ten Duvvas to others. By the time of the Valabhi Council the twelfth Amga i.e. the Ditthivaya incorporating the knowledge of the Duvvas was found to have been lost, Deo, Op.cit., TH.21. 3. Vasudevahindi by Sanghadasa, 23 5. Ibid., 172. 7. Ibid., 258. 4. Ibid., 85. 6. Ibid., 179.

498 The Anuyogas : Along with the prescribed study of the kaliya 2 suya and the elevan amga texts the monk was expected to recite and learn by heart the anuogal, or Badhamanuoga and to pass it over to the next generation (anuogadhara guruparamparagaya)³. This anuoga is said to have comprised the or the present biographies of the eminent personalities such as the Titthayaras, Sovereigns (cakkavatti) and the heroes of the Dasara family 4. Vasudeva being one of the eminent Dasaras, his biography, the Vasudevacariya Vasudevahimdi was also included in the anuoga. That around the nucleus of such biographies were knit other biographies of the ancient heroes also, becomes very clear from the example of the Vasudevahimdi itself in which we find incorporated small cariyas like that of Bahubali 5 and Migaddhaya 6 1. Ibid., 1. 3. Ibid. 2. Ibid., 2. 4. Vasudevahindi by Sanghadasa, 2. 5. Bahubalisamino lkkhagaxzasahassa annesim ca anagaranam cariyam vannei; Vasudevahindi by Sanghadasa, 274. 6. Ibid., 268.

499 The importance that was given in later period to such biographies of the heroes, becomes very clear in the light of the remark of the author of Vasudevahindi by Dharmadasa that the Vasudevahimdi is the essence of the Ditthivaya (Ditthivayani samdam) the lost twelfth Amga of the canon 1. 1. Vasudevahindi by Dharmadasa, I.la. Such a claim on the part of Dharmasenagani, the author of Vasudevahindi by Dharmadasa, does not seem to be justied fiable, for much earlier than the period of the composition of Vasudevahindi by Dharmadasa it was found that the knowledge of the nature of the contents of the Ditthivaya, which comprised the contents of the fourteen Duvvas, was lost. Even the conjectures of modern scholars regarding the contents of the Bitthivaya are not unanimous. Jacobi (SBE Vol.XXII, P.XLV) suggests that the Ditthivaya contained philosophical discussions while Leumann holds that it was full of magical spells and ritual (cf. Shah, C. J., Jainism in North India, Pp. 230-31). Thus when no_body knew the nature of the contents of the Ditthivaya even at the time of the Valabhi Council the attempt of Dharmasenagani, who is later in time, is sheerly to endow status to his work. It is significant to add that such a claim is nowhere to be found in Vasudevahindi by Sanghadasa