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KUVALAYAMĀLĀ
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Triratna in the form of darsana, jñāna and cāritra, extolling the knowledge of the Tirthakaras and their Ganadharas, interrogating about points of doubts about the scriptures, practising the art of disputation, developing points of controversies in matters relating to Dharma and Adharma, deliberating about Bondage and Salvation of souls, pursuing the stages of Sukladhyāna and Dharmadhyāna, condemning the evils of egoism, pride and anger and greed, and speaking against the suffering of the world.
Page 88.32: Here is a reference to Kudangadvīpa to which had floated three merchants after experiencing shipwreck on return journey from Ratnadvīpa, Suvarnadvīpa and Lańkāpurī. It is stated that those merchants mounted a lofty tree and brandished remains of the wrecked boat to attract the attention of the passing ship. It happened that certain merchants noticed their sign and despatched the sailors in a small donī to take them.
Page 92.24-31: A Devī-vimāna is described as being decorated with rubies, pearls-pendants and festoons, rows of bells (kinkiņī-mālā) attached to banners (dhvaja-pața), rows of vaijayanti flags fixed on the top, lotus-medallions formed by the inset work of rubies (mani-pomarāya-ghadiyam), figures of the lotus-pond and thus giving appearance of Padma-vimāna. Such was the external appearance of Vimāna but in its middle portion or inside (vimāņa-majjha) there were living apartments with rooms or retiring chambers beautified all-round with pearlfestoons (mauktika-jāla-māla) furnished with a bed spread (sayaņa) of chalcedony and blue stone, foot-stool of emerald, placed on a floor of precious stones and furnished above with a devānga cloth and upper canopy like devadūşya cloth.
Page 93.17-8: There is a list of eight auspicious girls holding respectively sprouted water-jars, fan-palm, fly-whisk, parasol, mirror, mrdanga, harp, drum and cloth and ornaments. These were regarded as eight celestial nymphs of Indra's heaven and frequently referred in literature as aştakunyā or sabhā-kanyā. They are mentioned as forming part of the articles collected for Rāma's coronation (Ayodhyā-kānda 15/8) and that of Sugrīva where their number became sixteen. King Yudhisthira looked at these auspicious maidens as amongst the objects seen by him every morning (svalamkrtāḥ śubhakanyāḥ, Droņa-parvan 58/20). These were regarded as auspicious to be seen before starting on a journey (prāyātrika-mangala-drayya 2/28). It is stated in the Vālmīki Rāmāyana (Sundara-kānda 18/11-4) that these eight auspicious girls moved in the train of Rāvaņa holding respectively: i) a golden lamp; ii) fly-whisk; iii) fan-palm; iv) golden water-pot; v) sword; vi) rolled-up seat; vii) platter of gems; viii) parasol with golden star. These were depicted on the railing pillars at Mathura during the Kushan period some of which were obtained from the Jaina Kankali Tila and others from Buddhist Stūpa, they being accepted in both religions as auspicious. The list of eight auspicious girls also occurs in the Lalitavistara (VII, p. 71) where their names are: 1) Pūrņakumbha-kanyā; ii) Mayūrahastakanyā; iii) Tālavặntaka-kanyā; iv) Gandhodaka-bhộngāra-kanyā; v) Vicitrapatalaka-kanyā; vi) Pralambaka-mālā-kanyā; vii) Ratnabhadrālamkāra-kanyā; and viii) Bhadrāsana-kanyā. These were also known as the eight women of Indra's court (aştau yoșitaḥ or aştau apsarasaḥ).
Page 96.27-33 and p. 97.1-24: Here is a description of Samavasarana
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