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ADDITIONAL NOTES
343 gadduka and not to the others. One of the munis asked her why she had bowed to no one except to the one who had never observed a fast. She replied that she was not concerned with outward show, but with the real nature: that Küragadduka was a true muni, because he was tolerant. The extent of his tolerance was demonstrated by a later incident. On Samvatsari, when he should have fasted, of course, he brought a pot of rice, showed it to his guru and the other munis, and invited them to share it (as he should have done), whereupon his scornful associates spit on the rice. Kūragadduka felt no resentment, but ate the rice. Then his omniscience appeared. The four ascetics felt proper remorse and they also became omniscient. All five attained emancipation. Rşimaņdalaprakaraṇavftti, 5. 78. I believe the story is also told in the Bharateśvarabāhubalivștti, 51, but
I have not seen this P. 155 (4. 5. 286). Fire does not harmonize with its
co-ordinates in this compound. Dhāraṇa is not appropriate for agni. It probably refers to the 'penance
of five fires.' P. 169 (4. 7. 31). The text as it stands: śaśavacchaśare
vanyā kankairākṣstalocanam, is surely corrupt. The MSS that I have seen offer no help. However, a reading from one MS at Patan was sent me: śaśavaccao,
which is a possibility, though not satisfactory. P. 176 (4. 7. 123). This is just the opposite of the usual
idea illustrated by the story of the blind men, who identified an elephant as various things, according to the part each had touched. Ward (A View of the History, etc., III, p. 5) tells the story. Jacob (A Handful of Popular Maxims, I, p. III) cites andhagajanyāya as referring to this. He had not found the
maxim in literature. P. 179 (4. 7. 179). The 'fifth gait' here evidently refers
to the inverted training of the horse. This is not in
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