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f (160a) The Lords of the heavens Saṇamkumāra up to Accuya. at the end of each question.
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III 1
The two similes (juvaim juvāne hatthena hatthe genhejja cakkassa vā nābhi arag'autta siyā evām-eva '[as firmly] as a boy may take a girl's hand or [as firmly] joined as are the spokes to a wheel's nave') illustrate compactness and firm conjunction of innumerable objects; cf. also III 51.6a, V 65, XIII 9. Tradition observed that they do not very well fit in with this context.-Magical tricks, whether performed by a god (III 11a) or by a monk (III 51), are expressly said to be illusory sensorial perceptions, not reality: Camarassa asur'indassa asura-ranno (III 51: aṇagarassa bhaviy'appano) ayam eyārūve visae visaya-mette vuie (comm.: buie, III 5': vuccai) no c' eva nam sampattie vikuvvimsu vā vikuvvai vā vikuvvissai va, explained by Abhay. (155a): 'visae' tti visaya eva viṣaya-matram: kriya-sünyam 'buie' tti uktam... 'sampattie' tti yathôktârtha-sampādanena. Note that vikuvvimsu is used for the sing., Pischel 516; cf. II 16a comm.
2 (160b) At Ray. Goy. questions Mv. who has been honoured by Isāna (ref. to Suriyabha in Rayap. 14a-54b):
a
Isana's iddhi totally fills his corporeality (sariram gayā); simile for which see comm. (161a) Isana's iḍdhi is explained as the karmic result of his former existence: the householder Tamali Moriyaputta of Tamalitti, having become an ascetic, (164a) though an unwise one (bāla-tavassi), proceeds to a death-fast. The residence of Bali, Balicanca, being without a Lord at that time, several Asuras manifest themselves before Tamali, entreating him to conceive the desire for post-existence (nidāṇa) that will make him their Lord. Tamali refuses three times. (165b) After his death he becomes Īsāņa (whose post was also vacant) and the Asuras maltreat Tamali's dead body. (166a) Having been informed by his fellow-gods Īsāṇa burns down Camaracanca by merely looking at it. Several Asuras go and for his mercy and remain submitted to him. Isāṇa's future. The simile kūḍâgārasālā-diṭṭhanta (cf. Rayap. 56a) is explained by Abhay. as 'as a crowd, seeing a big cloud etc., fills a belvedere'.-Tamalitti: mod. Tamluk QIM 73N/15/9 (T.I., p. 242).—In his ascetical career Tāmali also practises the pāṇāmā pavvajja which Mv. explains as a bow (panama) before both exalted and mean beings (gods, men, animals). Note the Sivamotif in Isāņa's burning down Camaracanca.
pray
7
b (168a) Sakka's abodes (vimāņa) are higher than Īsāņa's and also in dealing with each other Sakka is Isāņa's superior.
The south is higher than the north for geographical reasons, see Lehre par. III.
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