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54
ANGAVIJJA-PRAKIRŅAKA
In issariyasāra come adhikarana (official), bāykattā (leadership), amachchatta (ministership), and rayatta (kingship). (212-13).
Chapter fifty-fifth is devoted to treasures. At first the names, numbers and various units are given. It is said that treasures were hidden in many places such as the palace (pāsāya), story of a building (māla), central beam (pațhīvamsa), ālagga ?, city-gate (gopura), attālaga (towers), city-wall (pāgāra), trees, hills, temple (devatāyatana), house, well, garden, forest, fountain, field, King's highway, wall of a house, etc. The treasures were buried in the receptacles made of wood, metal and earth. (213-14).
Chapter fifty-six deals with the classification of certain materials. They are pāņajoņi gata, mala and dhātu. The mala is further subdivided in malagata (roots), khandha (trunk), agga branch) and patta (leaves). Dhätujonigata is subdivided into manidhätugata (precious stone) and loha
(metals). Under the first class are named pulaa, lohiyakkha. masaragalla. In the second class are · mentioned coins, kāhāvana and ņānaka. The kahavanas are said to be old (porāņa) and new (nuva). Then come māsaa, addhamāsäa ana käkaņi. (215-216).
In fifty-seventh chapter the topic of Natha Kosaya is dealt with. It is divided into sajjīva (living) and ajjiva (non-living). The former dealt with men and animals. In the category of men cume ajja (noble), pessa (servant), varņas, elders, friends, relatives, etc. For father petara, ajjaya, āyariya, for uncle petijja, for teacher uvajjbāya. The following terms occur : bhātā, vayassa, bhaginī, samla (brother-in-law), pati, medhuņa, devara, patijeţtha, bhātu-vayassa, vayassa-vayassa, bhagiņi-pati, mātula-putta, mātusiya-putta, bhajja, sāli, mātussiya-dhitara, pitussiya-dhitara, pittiya-dbītara, jātara, nunandara, sahi, jari, bhujja, bhātujjā, sahi, sallī, sodari, mahäpituka dhitara, pittiyadhītara, mātuladhitara, jonibhagiņi, sodariya, bhagini, jāmāta, jämätuyabhāyā, ņhusā, bhāginejja, etc. It is followed by a description of prognostications from where one had gone. The ajīva class is divited into pāņajoni, mala and dhātu. In mula are enumerated a number of grains and sugar etc, and milk products and wines such as pasannā, ņiţthita, madhuraka, āsava, jagala, madhura-meraka, aritha, āsavāsava, ațhukālikā, surā, kusukundi and jayakālikā (22). In dhātu class come objects made of pearls, conch, horn, ivory, bone, hair, metals, etc. The list also includes textiles with a new name vālavīra. (217-221).
Another section deals with the emplcement of objects in aranjara, uțţiyā, palla, kudda (wall), kijjara, ukhalikā (mortar), ghada (pitcher), pelikā, karanda, sayanāsaņa, māla (storey of a house), vātapāņa (window), chamma, kosa (leather bag), bila (hole), nali (drain), thambha (column), antaria (corner), pessantariyā, kotthāgāra, bhattaghara (kitchen), vāsaghara (living room), arassaghara (glass house), padikamma ghara (house for ceremonies), asokavaniyāgata, paņāligata, udakachāragata, vachchadekagata (Lavatory), aritthagahanagata, chittagihagata (picture gallery), sirighara, aggiho
ttagaba, mhanaghara. bath room), pussaghara, dasighara, vesanagaha. There are recounted certain architectural parts and rivers, mountains, etc. Thubha and eluya (i.e. eduka) are mentioned. (222).
The fifty-eighth chapter is devoted to reflections (chintita). Reflections come by steadfast heart and clamness of body and spirit. Reflection is divided into reflection on worldy gods, 'reflection on non-worldly gods and both. Reflection on gods (deva chinta) constitutes the requisites of worship The gods mentioned are Suvaņņa, Vessamaņa, Veņhu (Vishnu), Siva, Kumāra Chanda, Visāha, Bambhā, Baladeva-Vasudeva, Pajjuna, etc. In the list of goddesses appear Alanā, Ajja, Airāni, Māuyā (Mutrikā), Saunī, Ekāņaņsā, etc. It is said that different beings should be invoked in different conditions of mind.
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