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8 1 abāhā prefixed to Avvābāha in 4; Aņuttara c.w. 74. 2-3 (3 being a R to Ammaďa's story in Uvav.): rebirths and liberation predicted by Mv. c.w.7 1; the notion liberation is also found in 7 4 and 8 1 (īsimpabbhārā pudhavī). 4-6 gods, see 6 2; 4 and 6 give etymologies as did 7 4; ābāha in 5 is c.w. Avvābāha in 4.
91 recurrence to the bhāviy'appă anagāra and his kammalessā in 11. | 2 poggala c.w. 1. 3 bhāsa : assonance with obhāsanti pabhāsanti in 1. | 4 lessā 'light' c.w. (kamma-)lessā in 1 | 5 lessä с.w. 1.4; for vīīvayai see 1, N.B.
10 jāņai pāsai c.w. 91.
XV TEYANISAGGA (cf. Introduction, notes 3 and 38) introduced by teya-lessā in XIV 95 and kevali (= bhavastha-kevalin, Abhay.) in XIV 10.
XVI 1 1 Although XV has a different origin (cf. Introduction, 1.c.) there is no apparent connection between XIV and XVI; uddāi (cf. also XVII 1 1) is, I think, c.w. the often repeated anega-saya-sahassa-khutto uddāittā at the end of XV. | 2 vāuyāya c.w. 1. 3 blacksmith c.w. anvil in 1 and fire-place in . 4 ahigaraại object of actions' c.w. ahigaraại ‘anvis in!
2 1 sarīra c.w. 14. 128 SAKKA questions Mv. and Goy. questions Mv. on Sakka; Sakka's future; the number 'five' seems to play a role in XVI: 1 3 'five acts', 1 4 'five bodies', 2 2 'five ranges', 6 1 'five kinds of dreams'; probably, though, Sakka only introduces 5. 3 probably there is an association of ideas linking up disease, mental occupation, death' with 'decrepitude and distress' in 21.
31 R on kamma added to 23, whence the **. | 2 Goy. questions Mv. at ULLUYATĪRA; ascetical practices and tumour c.w. duțțhāņa etc. resp. āyanka in 23.
4 ascetical practices c.w. 3 ?; probably also jarā c.w. 2' and the simile of the anvil c.w. il.
5 E: at ULLUYATİRA (c.w. 3 ?) the gods SAKKA (c.w. 2 ?) and GANGADATTA question Mv. on țhāna, sejjā, nisihiya (c.w. 2 ), āuttāvettae and pasārettae (c.w. 32), poggalā parinamanti (c.w. 2 %); Gangadatta's future.
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