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XI 9
kanta in Rāyap. 115b). The king wants to leave the world, ref. to Tāmali in III 12a. He goes to the ascetics (forty-two kinds of vānapattha tāvasa, see comm.) on the banks of the Gangā, decides to become a disā-pokkhiya tāvasa and therefore orders the royal consecration (rāyâbhisega) of his son Sivabhaddaya; ref. to Jamāli in IX 332 and to Kūniya in Uvav. 53. Siva's departure, ref. to Tāmali as above. He practises the disācakkavāla tavokamma (see comm.), performs certain sacrifices and oblations (caru) and worships Bali Vaissadeva (: B. Vaisvānara, Abhay.) and the guests (aihi-pāyā).
The list of vāņapattha (= vānaprastha) ascetics is nearly the same as that in Uvav. 74 (and Pupph. 3,4: see my note on that place) and Abhay. gives the same explanation as in his vịtti on Uvav. For more details see JAIN, Life p. 203 seqq. For pottiya (potika) Abhay. adds the v.1. sottiya (sautrika?) and of the dantukkhaliyā (dantólūkhalika ‘using the teeth as a mortar', eating unground grain) he only says that they are phala-bhojinah. For vakka-vāsi he reads vakkala-vāsi; cela-väsi obviously must be read vela-v. A few names are missing in Uvav, as well as in Abhay.'s comm., namely uddhaand aho-kandūyaga 'ascetics who scratch only the upper resp. the lower half of the body, above resp. under the navel' (PSM), ambu- and vāu-vāsi 'ascetics who live in the water (but the list also knows a jala-vāsi) resp. in the open air' (not in PSM), mandaliya 'living in groups ?' and vana-pāsi 'living near (or maybe 'in': vana-vāsi ?) a wood'.--In the main the disā-cakkavāla tavokamma consists in breaking a first, second, third and fourth fast (in our text it is a chattha-khamaņa fast) by eating the fruits gathered resp. in the eastern, southern, western and northern direction. This seems to be the ascetical practice of the disa-pokkhi(ya) tāvasa who, according to Abhay., gathers flowers and fruits after having sprinkled (prókşya) the cardinal points with water. In the description of this practice the text quotes two ślokas: aggissa etc. and danda-dārum etc. On other disā-pokkhi ascetics see JAIN, Life 1.c.
(5170) As a result of his ascetical practices, good qualities and other circumstances (besides the disā-cakkavāla tavokamma also the practices etc. described in IX 31 a2) the royal rishi (rāyarisi) Siva acquires the negative ohi-knowledge (vibhange nāmam annāņe) and sees (pāsai), within this world (assim loe), seven continents and seven oceans. Because he does not discern anything beyond these (tena param na jānai na pāsai), he thinks that the continents and oceans come to an end there (tena param vocchinnā dīvā ya samuddā ya). He goes to Hatthiņāpura proclaiming what he calls his aisesa nāna-damsana. People are
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