 Biographies of the 63 great men, the Shalaka Purushas, are referred to already in the canonical scripts of the Shwetambaras. In cause of time, these biographies become more and more extensive, adding various former existences of the heroes, be it as a god, a human being, an animal, or even a denizen of hell. Quite interesting cases are lives of Shalaka Purushas, which intersect with existences of future Shalaka Purushas. One well-known example is Marichi. He's the son of Bharata, the first Shakravartin, and the grandson of Rishabha, the first tier tankara of our current world age. According to a prophecy, he was to become Vadamana Mahavira, the last tier tankara of our era. Furthermore, it was predicted that he would become a Shakravartin in the Videhas, and Marichi would become Tiwitu in Sanskrit Triprishta, the first Vasudeva of Bharata. The life of Tiwitu is another example of the intersection of one Shalaka Purusha with a future great man. Tiwitu's son-in-law, Amiyateya, is a former existence of Santi, or Sanskrit Shanti, the 16th tier tankara, and simultaneously the fifth Shakravartin. How do the texts about Jain universal history deal with such an intersection? The first Vasudeva Tiwitu is a contemporary of Sijamsa or Sanskrit Sriamsa, the 11th tier tankara. But part of his life overlaps with the former existences of Santi, the 16th tier tankara. Is his biography, for this reason, told twice in the texts? Are his heroic deeds, as the killing of a murderous lion with his bare hands, the slaying of his enemy, Asagiva, and the conquest of the southern half of Bharata, narrated elaborately in his biography, and then referred to again in the context of Jina Santi's former birth? This is definitely not the case. Tiwitu's detailed biography is either embedded in the narrative of Sriamsa's life, as it is the case in Himachandra's Trishastrisha Laka Purushacharita, or told immediately afterwards, as in Sri Lanka's Chalpanna Mahapuri Satcharya, Gunabhadras Uttara Purana, or Pushpadantas Mahapurana. So for the sources, please look at my handout. In all these words, after some chapters, Tiwitu is appearing again. In the narrative of Jina Santi's former life, she's referred to as the husband of the beautiful Siampabha, as father of two sons, Srivijaya and Vijayabhada, and of a fair daughter, Jyoti Bhabha. Tiwitu's brother-in-law, Akkakiti, begot one son, Amiyateya, and her daughter, Sutara. Sutara married Tiwitu's son, Srivijaya, and Amiyateya married Tiwitu's daughter, Jyoti Bhabha. And from this point on, Tiwitu is not appearing again. As his heroic deeds have nothing to do with the story of Amiyateya, the future Jina Santi, they are not even mentioned in this context. That is, they are not mentioned in the works I refer to above, but there is one text that presents the story of Tiwitu in a totally different way. And here the story of our first Vasudeva is really told twice. It is in the Vasudeva Hindi of Sangha Dasa, probably composed in the 5th century in Jain Maharashtri. Contrary to the texts mentioned above, the Vasudeva Hindi is not a work dealing with the whole of Jain universal history. Its main narrative centers around the adventures of Vasudeva, the father of Vasudeva Kanha, or Sanskrit Krishna, and is mostly borrowed from Gunadya's Brhatkatha. This main narrative is wrapped in several layers of pure Jain origin and interspersed with many secondary stories, often narratives about Shalaka Purushas. Here the biography of Tiwitu is quite striking, as it is the only narrative that is told twice. At a first glance, this fact indicates an interpolation. And there are some parts in the Vasudeva Hindi that are conspicuous to be later additions. But at a second glance, both stories make sense, not only in the narrative surrounding, but also in the way how they are told. The first version of Tiwitu's biography occurs in Vasudeva Hindi page 275, line 9, till 278, line 30. The story is told for the following reason. Vasudeva, the hero of the Vasudeva Hindi, reaches in the course of his wandering, the city Savati. There he notices in a temple the stature of a three footed buffalo. He asks a Brahmin for the reason why this buffalo has only three legs. The Brahmin tells Vasudeva the following story. Long time ago, there lived in Savati a harmless buffalo named Badaga. The king had granted him freedom from fear, and Badaga was roaming about the city the whole day without harming anyone. Once, Prince Megadaya noticed the harmless animal, drew out furiously his sword, and cut his foot with one stroke. The king was angry for the disrespect towards his decree and ordered to execute Prince Megadaya. Instructed by the king's minister about the karmic results of committing violence, the prince decided to renounce the world. In cause of time, he attained kevalagnyana, perfect knowledge. He remembered the previous lives of him and the buffalo, leading to their enmity in the present life. He, the former Prince Megadaya, had been Asagiva, overlord of all Vidyadaras. His minister, Harimamsu, was a nastika and tried continuously to convince Asagiva of his materialistic worldview. At the same time, there lived in Poyanakindakka, who had a son, Ayala, and a daughter, Miyavati. Enamored in his beautiful daughter, he took her as a wife, earning thus the nickname of Payavai, or Sanskrit Prajapati, master over his offspring. To bend her to his will, he used not only sweet words and gifts, but he referred also to the materialistic teachings of Harimamsu, Asagiva's minister. Finally, she obliged. He begot with her a son, Tiwitu, who grew up together with his elder half-brother, Ayala. There lived another Vidyadara king, Jalanajadi, of Rahaneura Chakavala, whose gorgeous daughter, Siampaba, had come of age. He had pondered to give this beauty to Asagiva, the overlord of the Vidyadaras. But his fortune teller, Sampinasoya, had advised him against this marriage, as Siampaba would become the wife of Parahas' first Vasudeva Tiwitu. At the same time, Asagiva consulted his own fortune teller as well, putting him the question if he had an enemy, which his fortune teller answered in the affirmative. And how should he recognize him? He will mistreat the envoy Chandraseeha and kill unarmed Alayan. Immediately, Asagiva sent his envoy Chandraseeha to all royal courts. In brief, Chandraseeha was abused by Tiwitu and Ayala, whereupon Asagiva asked them to go and kill a ferocious lion who pestered the people in the western part of the country. As the lion was unarmed, Tiwitu considered it as a matter of honor to attack him without weapons. He teared the lion apart and sent the terrified Asagiva the two pieces. Asagiva asked for Siampaba's hand, but her father, King Jalanajadi, married her off quickly to Tiwitu. A war began, and after six months, Tiwitu managed to kill Asagiva with his chakra and became thus the first Vasudeva. Asagiva went to the seventh hell. His minister, Harimamshu, had joined him after his death. The former Asagiva was convinced that this Harimamshu has come to destroy him and a deep enmity involved. They tormented each other for 33 sagaropamas, and as we know, that is a very long time. The monk Ligadaya, the narrator of this story, pursued the further lives of Harimamshu. The Fermanastika lived alternating between a birth in a hell and a birth as an animal, till he was born as the harmless buffalo Bhadaga. His former master Asagiva suffered similar rebirth till he gained a birth as Prince Migadaya. Because of this former enmity, he became furious and harmed the innocent animal. Enlightened by his father's minister, he became a monk and attained omniscience. Bhadaga, also instructed by the minister, refused food and gained after his death a rebirth as a god. This is the story as it was told to Vasudeva Bhaya Brahmin. As we can see, the focus lies on the first Prativasudeva Asagiva. It is his life that is traced and not that of the first Vasudeva. The biography of Tiwitu ends with Asagiva's death, neither his further deeds nor his offspring are mentioned. While Tiwitu vanishes into oblivion, Asagiva's story continues even after his death till his last rebirth as Prince Migadaya. The second version of Tiwitu's biography in Vasudeva Hindi page 310, line five till 323, line 24 is told by two monks who have just returned from the mountain Samaya where they have worshiped the place of the Parinirvana of the Tietankaras. As they mentioned the Kodi Seela which is connected with Chinasanti's Ganadhara Chakauha, Vasudeva begs them to narrate the story of Chinasanti and his Ganadhara. The monks agree. This time the narration does not start with Asagiva which does not surprise us very much. But neither it starts with Tiwitu. It is King Jalanajadi, his son Akakiti and especially his daughter Sayampabha who are mentioned first of all. As the time passed, Sayampabha grew up to become as beautiful as a goddess. Contrary to our first version where Jalanajadi consulted only his fortune teller Sampinasoya, in the second version he summoned his ministers to discuss about an appropriate bridegroom. After a long discussion, Minister Suya Sagara suggested a Svayambara in view of Sayampabha's extraordinary beauty so that nobody could be a grudge against the successful candidate. King Jalanajadi accepted Suya Sagara's suggestion, honored his ministers and called his fortune teller Sampinasoya who predicted as in the first version that Sayampabha would become the wife of Parahas first Vasudeva Tiwitu. King Jalanajadi sent immediately a messenger to King Payavaii, so Prajapati and the proposal was accepted. At the same time, Asagiva consulting his fortune teller came to know that he had an enemy and as in the first version he could identify Tiwitu as his foe, as he mistreat the envoy Chandaseha and killed unarmed a lion. Asagiva asked for Sayampabha's hand but her father, King Jalanajadi, married her off quickly to Tiwitu. The following battles and the duel between Tiwitu and Asagiva are described much more in detail as in the first version. Tiwitu managed to kill Asagiva who is not mentioned anymore, not even as an inhabitant of the seventh hell as in the first version. The story goes on with Tiwitu's coronation, his lifting of Mount Kodisila and his marriage to 16,000 maidens with Sayampabha being his principal queen. She got two sons, Srivijaya and Vijaya Bhadda, a daughter Jyotipabha and a daughter Jyotipabha. So for this family connections you can look at my handout. Tiwitu's brother-in-law Akakiti begot one son, Amyateya and a daughter, Sutara. Some years later Tiwitu arranged a Swayamvara for his daughter, Jyotipabha and for her cousin, Sutara. Sutara chose her uncle Tiwitu's son, Srivijaya while Jyotipabha elected her uncle, Akakiti's son, Amyateya, so a cross cousin marriage. After enjoying pleasure till his end, Tiwitu died and went to hell. His brother, the Baladiva Ayala, renounced the world. In the course of time he attained Kevalanyana. The following narrative sent us on the former and present lives of Amyateya and Srivijaya, culminating in Kevalin Ayala's prediction that Amyateya will in his ninth birth become Parahas' fifth Chakravartin and at the same time 16th Tiattankara Santi and Srivijaya will become his first Ganadhara. If we look now closer at both versions, we can see that they deviate in some minor variations. The most conspicuous differences, however, are closely connected with the narrative embedding and thus with the reason why these stories are told. The narrator of the first version, Monk Megadaya, wants to explain his enmity with the Buffalo Badaga. His narrative focuses thus on his former self, Asagiva, first Prativasudeva of his world age, who had been devoted to the dharma but was won over to the materialistic worldview by his minister Harimamsu, the future Buffalo Badaga. Not only Asagiva became infected with this materialistic ideas, they spread also to the royal courts of his subordinate kings. As Miyawai pointed to Daka, her father, that a relationship between father and daughter would be a great sin, Daka refuted her assertion, referring to Harimamsu's teachings. So as we can see, Harimamsu and his materialistic teachings have a firmly established role in Monk Megadaya's narrative, a fact that is totally lacking in the second version. The focus on Asagiva and his minister becomes particularly obvious regarding the striking end of the story. After Tivito's victory over his adversary in the battle, it is the loser we follow through Varaya's rebirths, not the great hero and first Vasudeva, Tivito, who disappears completely from our view. It is obvious that the biography of the first Vasudeva of this world age can't be told in this way, or rather, not exclusively in this way. It has to be told again, and this time with an emphasis on the real hero, Tivito. As expected, this time the story does not start with Asagiva, but surprisingly, neither with Tivito, but with his future father-in-law, Jalanajadi. Here we have to keep in mind that Jalanajadi's grandson, Amiyateya, is a former birth of Gina Santi, and it is for this reason that is to relate the biography of Gina Santi, the story is told. Jalanajadi's search for an appropriate bridegroom for his beautiful daughter, Svayamprabha, is much more elaborated, adding a discussion with the king's ministers and giving thus more weight to the future son-in-law, Tivito. Interestingly enough, in this version, Tivito's descent is disregarded. The story of Dhaka, who took his daughter as a wife and begot with her son, Tivito, is completely lacking. It seems that the narrator of the story, of the second version, wanted to ignore silently the somehow derogatory roots of Amiyateya's father-in-law, a family-in-law. Instead, passages that show Tivito's heroism are narrated much more in detail compared to the first version. For example, the fight between him and Asagiva occupy 11 lines, while in the first version it is dealt with in one mere sentence. The deeds and further spiritual development of Vasudeva Tivito and Baladeva Ayala are traced even after Asagiva's death. The main emphasis lays now on Tivito's son, Srivijaya, the future Ganadhara Chakaoha, and on his son-in-law, Amiyateya, the future Tirthankara Santi, who were not mentioned at all in the first version centering on Asagiva. As we have seen in the Vasudeva Hindi, the narrative of Tivito had to be told again. And his connection with Amiyateya, a former birth of Gina Santi, was a good opportunity to retell his biography in the proper way. Or might it have been the other way around that the author of the Vasudeva Hindi has created this connection to retell the story of Tivito? I have found no evidence, and please correct me if I'm wrong, that Tivito is connected with the former birth of Gina Santi in a text older than the Vasudeva Hindi. The later texts dealing with Jain Universal History could have taken over this intersection from the Vasudeva Hindi tradition. Whatever the case may be, in the context of the Vasudeva Hindi and its narrative framings, it is for certain intelligible, if not necessary, to narrate the story of Tivito twice. Thank you.