asao (Anuttaraupapatikad.).
10. Panhavagaranaim (Prasnavyakaranani).
11. Vivagasuyam (Vipakasrutam).

The books marked with an asterisk have been translated by Jacobi
(_S.B.E._ vols. XXII. and XIV.), Hoernle and Barnett. See too Weber,
_Indischie Studien_, Bd. XVI. pp. 211-479 and Bd. XVIII. pp. 1-90.]

[Footnote 280: It is called Arsha or Ardha-Magadhi and is the literary
form of the vernacular of Berar in the early centuries of the Christian
era. See H. Jacobi, Ausgewaehlte Erzaehlungen in _Maharashtri_, and
introduction to edition of _Ayaranga-sutta_.]

[Footnote 281: The titles given in note 2 illustrate aome of its
peculiarities.]

[Footnote 282: When I visited Sravana Belgola in 1910, the head of the
Jains there, who professed to be a Digambara, though dressed in purple
raiment, informed me that their sacred works were partly in Sanskrit and
partly in Prakrit. He showed me a book called Trilokasara.]

[Footnote 283: But see Jagmanderlal Jaini, l.c. appendix V.]

[Footnote 284: Compare for instance Uttaradyayana X., XXIII. and XXV.
with the Sutta-Nipata and Dhammapada.]

[Footnote 285: I have only visited establishments in towns. Possibly
Yatis who follow a severer rule may be found in the country, especially
among Digambaras.]

[Footnote 286: In Gujarat they are called Cho-mukhji and it is said that
when a Tirthankara preached in the midst of his audience each side saw
him facing them. In Burma the four figures are generally said to be the
last four Buddhas.]

[Footnote 287: This seems clear from the presence in Burma of the
curvilinear sikra and even of copies of Indian temples, _e.g._ of
Bodh-Gaya at Pagan. Burmese pilgrims to Gaya might easily have visited
Mt Parasnath on their way.]

[Footnote 288: I have this information from the Jain Guru at Sravana
Belgola. He said that Gomatesvara (who seems unknown to the Svetambaras)
waa a Kevalin but not a Tirthankara.]

[Footnote 289: Two others, rather smaller, are known, one at Karkal
(dated 1431) and one at Yannur. These images are honoured at occasional
festivals (one was held at Sravana Belgola in 1910) attended by a
considerable concourse of Jains. The type of the statues is not
Buddhist. They are nude and represent sages meditating in a standing
position whereas Buddhists prescribe a sitting posture for meditation.]

[Footnote 290: The mountain of Satrunjaya rises above Palitana, the
capital of a native state in Gujarat. Other collections of t