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in the same order beginning with the east, stood the goddesses Jayā, Vijayā, Ajitā and Aparājitā, all having one hand in the position bestowing fearlessness 289 and the others holding noose, goad, hammer; moonstone, ruby, gold, and sapphire-colored, respectively. On the last rampart at each gate stood a Tumburu *0 as doorkeeper, carrying a skull-crowned club, having a garland of human skulls, adorned with a coronet of matted
hair.
In the midst of the samavasaraña, a caitya-tree made by the Vyantaras, rising for three kos.241 indicated the rise of the Three Jewels. Beneath it, they made a platform with manifold jewels; on it they made a dais of incomparable gems. In the center of it to the east, they made next a jeweled lion-throne with a foot-stool, the essence of all the Sris, as it were. Above it were made three white umbrellas like three distinct signs of the Master's lordship over the three worlds. On both sides Yakşas held two white chauris, as if loads of devotion to the Master, kept in the heart, had become external. Then at the gate of the samavasaraña they made a dharmacakra, a wheel with remarkable light. Whatever else there was to be done, the Vyantaras did all that. They are the functionaries in the case of all samavasarañas.
Surrounded by crores of the four classes of gods, the Blessed One set out at daybreak to reach the samavasaraña. Then the gods prepared nine golden thousand-petaled lotuses, and put them in front of the Master in turn.242 The Master put his feet on them,
239 449. The hand held erect with the palm out, abhayada.
240 451. The Tumburus are a subdivision of the Gandharvas, who are a subdivision of the Vyantaras. T. 4.12 and com.
241 452. One-fourth of a yojana. The Jain yojana is eight miles, approximately.
242 460. There must be some significance to the number ‘nine.' Perhaps it represents the 9 tattvas.
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