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XVIII 1
sequently as such they are paḍhama. The same is true with beings beyond the notions consciousness (no-sanni-no-asanni) and self-control (no-samjayano-asamjaya).-pajjatti 'development' scil. of the faculties of attracting matter (āhāra) and building up the body, the sense and breathing organs, speech and the inner sense.
2. VISÄHĀ.
(737b) In the sanctuary Bahuputtiya near Visā hā Sakka approaches Mv. (ref. to XVI 22) and takes his leave. Goy. thereupon questions Mv. on Sakka's former existence (ref. to the kūḍagārasālā-diṭṭhanta in III 12a). In his former existence Sakka was the merchant (seṭṭhi) Kattiya in Hatthiņāura (sanctuary Sahassambavana). He was converted and ordained by Munisuvvaya; ref. to Sudamsana in XI 11 and to Gangadatta in XVI 5. His fasting to death and rebirth as the god Sakka in the Sohamma-vaḍemsaya vimāņa in Sohamma. * *
CUNNINGHAM (The Ancient Geography of India, Reprint of the original edition of 1871, Varanasi 1963, p. 338 seqq.) identifies Visākhā with Ayodhyā, i.e. Ajodhya QIM 63 J/1/9 (T.I., p. 204).
3. MAYANDIYA.
In the sanctuary Gunasilaya near Rayagiha Mv. answers five questions (1-5) of his disciple Magandiyaputta for whose qualities ref. is made to Mandiyaputta in III 31a.
1 (739b) a. An earth-, water- or plant-being with a dark spiritual hue (kāu-lessa) may in its next existence (aṇantaram uvvaṭṭitta) be a human being, reach the kevala-knowledge and consequently attain liberation. b. (740a) The other monks (samana niggantha) do not believe Magandiyaputta when he expounds this doctrine. They question Mv., who confirms it, adding that the same is true for earth-beings with a black lessā (kanha-lessa) or a blue 1. (nīla-l.) and [consequently] for earthbeings with a dark 1. as well as for water- and plant-beings.
2 (740b) a. When a monk who has cultivated his spiritual faculties dies (anagarassa bhāviy appano savvam kammam veemāņassa s. k. nijjaremāņassa s. māram maramāṇassa s. sarīram
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