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XIV 6
substances lacking one (or several, Abhay.] of their units (egapaes'ūna davva).
Abhay. refers to the Tīkākāra and the Cūrnikāra but we do not hear any further details.
? (644b) a. How Sakka establishes a place of pleasure, ref. to several varņakas. b. The same with Īsāņa and the other gods up to Accuya. * *
7. SAMSITTHA.
1a (646b) * Mv. informs Goy. that since a long time he, Goy., has been his friend (cira-s a msiļķho si me Goyamā etc.) and follower (cirânugao etc.) during [an] uninterrupted [series of] divine and human rebirth[s] (anantaram deva-loe anantaram mānussae bhave). After our present life, Mv. says, we both shall be equal: kim param maranā? (probably thus) kāyassa bheyā io cuyā dovi tullā eg'atthā avisesa-m-aņāņattā bhavissāmo.
When My, was Triprstha (the first Kanha Vāsudeva) Goy, was his charioteer (sārathi), Abhay.; cf. Hemacandra's Trişaşțiśalākāpuruşacaritra translated by Helen M. JOHNSON, vol. III (Gaekwad's Oriental series 108, Baroda 1949) p. 28. In connection with the second part of the sútra Abhay. tells a legend: One day, as he returned from a pilgrimage to the sanctuary on Mount Aştāpada, Goy. met 1500 ascetics who had already reached omniscience. Unaware of that fact he urged the sādhus to come and honour Mv. When their leader accused him of having offended (āśātanā) the Omniscient, Goy. grew very dispirited (yān aham praurājayāmi teşam kevalam utpadyate, na punar mama!). Then Mv. comforted him, explaining that there are four kinds of mats (kata) viz mats made of cords (sumba - ś. = sulva), split bamboo (vidala) leather and wool (kambala), that likewise there are four kinds of disciples, and that he, Goy., belonged to the best kind (kambala-kata-samāna). The four kinds of kada (= purisa-jāyā, Thāņa 271b) derive from Av. nijj. 387a: tumam ca mama Goyamā kambala-kada-samāno, kim ca --- cira-samsitho si me Goyamā Pannatti-ālāvagā bhāniyavvā jāva avisesa-säma-ņāņattā (!).
1b (647b) Answering Goy's question My. declares that, besides the two of them, also the Aņuttarôvavāiya gods know (jānanti pasanti) that fact because the substances grouped in their inner sense are infinite in number (Anuttarôvavāiyāņam anantāo maņo-davva-vaggaņāo laddhāo etc., cf. V 411).
2 (648a) There are six kinds of equality (tullaga), viz equality
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