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Sumati-Jñāna rushes forth like a mountain stream. The ephemeral nature of dreams is mentioned in BhĂ 1711, YŚ 4.59 and JA 2. 1.40. BA 5 and 6, BhA 1720 and JA 2.1.36 use the rainbow as a metaphor. MP 71.2 in this context reads dhanu suradhanu va khanaddhe nāsai, "wealth disappears in half an instant like a rainbow”, showing verbal agreement with PC 54.5.8. The similarities here in the texts are by no means indications of borrowing since many of these images are found in a great number of literatures. 16. The inverted comma at the beginning of this pada was removed. 17. Svayambhūdeva here explicitly rejects the gods of the Hindus, Brahma (Kamalasana), Siva (Rudra) and Visnu (Janārdana) as protection from death. 18. Glasenapp (1999: 264) names Yakşas, Mahoragas and Kinnaras as different classes of Vyantaras, demons or demi-gods. I have found no reference to Ganas in this context. Perhaps these arean adaptation of semi-divine Ganas, attendants of Siva, from Hindu mythology. For more an Svayambhūdeva's adaptation of Hindu elements in the PC, cf. De Clercq (forthcoming). 19. According to Jain cosmology the continent inhabited by people, Jambūdvipa, is surrounded by the Salt Ocean (Lavanoda). In the middle of this Salt Ocean are multiple pitcher-shaped reservoirs of different sizes, Pātālas. These Pātālas consist of three parts: an upper part containing water, a lower containing wind, and a middle part with variably water and wind (Glasenapp, 1999: 257). 20. Ratnaprabhā is the name of the first region of the nether world (Glasenapp, 1999: 259). 21. Central in Svayambhūdeva's interpretation of ašarana anuprekṣā, is a being's helplessness against death. This is shared by nearly all of the other texts. A variation is found in BhÀ 1723-42 which stresses not death, but Karman and its workings as the element from which one would search for protection. The idea that there is no escape from death, even if one is guarded by elephants, gods, etc. or if one hides far away, is also found in the other versions: BA 8-10, MĀ 697 & 699, MS 580-583, JA 2.2.2-2, 7, 12 and 16 and BhĀ 1730-1731 and 1734. The only support is the teachings of the Jina, also expressed in MĂ 698-699, MS 579 and BhĀ 1741. MP 7.2 here shows similarity in structure to this section in the PC. It also first describes heroes, gods, etc. to which one might resort (7.2.2-6) and then suggests places in which a being may try to hide (7.2.7-9). 22. Nigoļa is the bottomless zone below the lowest hell, inhabited by the eternally condemned (Glasenapp, 1999: 261-262). 23. The aloneness of a being is expressed similarly in the other texts. MP again shows similarity in structure in 7.3 with most of its verses commencing with ekku ji, parallel to ekkeņa and ekkaho in the PC. 24. The inverted comma at the beginning of this pada was removed. 25. The inverted comma was removed to the beginning of the pada. 26. i.e. Hanumāna. 27. i. e. Rāvana. 28. In their interpretation of the anyatva anuprekşā most of the other texts also focus on the seperateness of body and soul. The BhÀ 1749-1754 gives a variant in that it specifically stresses that there is no such thing as relatives: in every existence they become someone else. Similar to what is expressed in the last verse, the BhĀ 1754-1758 indicates that one's relationship with one's relatives, friends, enemies, etc. is determined by what is necessary (kajja kārya), f. i. an insulted
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