Pleasure-seeking men who are greedy and are absorbed by amusements, are reckless and like the wretched; they do not know that meditation (has been enjoined as) a duty. (4) As a bullock which is hurt and urged on by the driver^ becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down; (5) So he who knows the pursuit of pleasures, must sooner or later give up their enjoyment (lest they drag him down ^). He who is still surrounded by pleasant things ^, should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6) Lest the lot of the wicked should fall to you, escape (the influence of the senses), and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7) ^ Instead of ' driver ' and ' bullock ' we might translate ' hunter ' and 'deer.'
' He should not be engrossed by them as the bullock sinks down beneath its burden.
* To render kanu.
See, life in this world (is transient); though your life lasts a hundred years, you die as a short-lived man; mind that (your) years swiftly pass. Nevertheless greedy men are attached to pleasures, (8) Those who engage in undertakings, who work the perdition of their souls, and who kill (living beings), will go to the world of the wicked, to the abode of the Asuras for a long time (to dwell there). (9) Though life cannot be prolonged, as the saying is ^ still foolish people sin recklessly (thinking): ' We are only concerned with the present time; who has seen the next world and returned thence?' (10) Believe in the w^ords of him who sees (everything), you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion! (11) The unhappy again and again suffer from delusion; therefore have done with praise and honours! A wise ascetic should consider that living beings are like himself (as regards love of life, aversion to pain, &c.). (12) The man also who still lives in the house, should, in accordance with his creed ^, be merciful to living- beings; we are bidden to be fair and equal with all; (thereby even a householder) goes to the world of the gods. (13) Beingr instructed in the creed of the Lord, exert yourself in the truth (i.e. in control)! A monk who has thoroughly subdued his selfishness should collect pure alms. (14) Knowing the truth, one should live up to it, S 2 A 260 SUTRAKi27TANGA seeking the Law, earnest in the performance of austerities, possessing the Guptis, being accomplished, one should always exert oneself, intent on the soul's benefit, and desiring the highest good (viz. liberation). (15) The fool thinks that his wealth, cattle, and rela- tions will save him; they him, or he them. But they are no help, no protection. (16) When calamity befalls him, or the end of his life draws near, he must go and come alone; the wise believe that there is nothing to protect him. (17) All living beings owe their present form of exis- tence to their own Karman; timid, wicked, suffering latent misery, they err about (in the Circle of Births), subject to birth, old age, and death. {18) He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this \ The (first) 6^ina ^ has said this, and so the remaining ones (will) say it. (19) O ye monks, the virtuous (6^inas) that have been and will be, the followers of the Law of Ka^yapa ^ they all have commended these virtues. (20) Do not kill living beings in the threefold way*, being intent on your spiritual welfare and abstaining from sins. In this way numberless men have reached ^ A various reading mentioned in the commentary is ahiyasae, ' he should bear (all troubles).'
^ The whole lecture is put by the commentators in the mouth of ^/shabha.
^ The fir^t and last Tirihakaras belonged to the Kajyapa Gotra.
•* I.e. by your own acts, by order, and by assent; or by thoughts, words, and acts.
perfection, and others, who live now, and who are to come, (will reach it). (21) Thus spoke the Arhat Gjlsitriputra, the reverend, famous native of Vai^ali^ who possessed the highest knowledge and the highest faith, who possessed (simultaneously) the highest knowledge and faith.
Thus I say.
THIRD LECTURE, CALLED the knowledge of troubles ^.
First Chapter.
A man believes himself a hero as long as he does not behold the foe, as did.Sii'upala (before he beheld) the valorously-fighting, great warrior ". (i) They go forward to the head of the battle; but when the fight has begun the mother will not recog- nise her son, and he will be mangled by his foe. (2) So a novice, who as yet has not suffered pains and is not yet used to a mendicant's life, believes himself a hero till he practises austerities '^. (3) ^ See my remarks in part i, Introduction, p. xi. This passage in prose appended to the metrical text seems to contradict the supposition of the commentators that the whole lecture was pro- nounced by i?/shabha.
' Compare Uttaradhyayana II, above, p. 9 ff.
^ Viz. Kr/sh;za. Kr/sh«a's victory over 6uupala is told in the IMahabharata, Sabhaparvan, -5'ijupalavadha (eighth parvan). It forms the subject of Magha's famous poem ^'ijupalavadha.
When during the whiter they suffer from cold and draughts, the weak become disheartened hke Kshat- triyas who have lost their kingdom. (4) When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5) It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6) Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7) Perchance a snarling dog will bite a hungry monk; in that case the weak will become disheartened like animals burnt by fire. (8) Som.e who hate (the monks), revile them: ' Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).' (9) Some call them names, as ' naked, lowest of beggars, baldhead, scabby, filthy, nasty.' (10) Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion ^ (u) When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), ' I have not seen the next world, all may end with deathM' (12) Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear '•^. (13) " K6tana, perhaps 'caught \\ith the hook.'
Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk, {14) Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15) A weak monk beinof hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say.
Second Chapter.
There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control, (i) His relations on seeino: him will surround him and cr}^: ' Child, we have brought you up, (now) support us! O dear! why will you leave us? (2) ' Child, your father is an old man; your sister is still very young; (and here), O dear, are your own brothers from the same mother; why will you leave us? (3) ' Support your mother and father, thus you will win this world; it is a duty in this world to protect one's mother. (4) ' The old people are kind-spoken; your sons, child, are very young; you have married your wife; (take care) that she will not go to another man. (5) 264 SUTRAK/?7TANGA ' Come, child, let us go home; we can do all the work, you need not (do it); the next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house. (6) 'Afterwards you may go again; by this (visit of yours) you will not cease to be a 6'rama;^a; who will hinder you to practise control when you have done with worldly desires^? (7) ' All your outstanding debts we have divided between us, and we shall give you the money (required for) business.' (8) In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attach- ment for his relations, he quickly returns to his house. (9) As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10) He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11) Men do not (easily) get over this attachment, as (they do not get over) the ocean ^. For its sake the weak suffer pains, being engrossed by their attach- ment for their relations. (12) But a monk should renounce it; for every attach- ment is but a cause of sin. He should not desire life, having been instructed in the best Law. (13) There are these whirlpools which have been ^ Akamagam. Another explanation is, if you are not willing (to do domestic work).
^ Patala, explained by samudra.
pointed out by Kl^yapa: the wise keep clear of them, but the ignorant go down in them. (14) Kings and ministers of kings, Brahma;^as and Kshattriyas try wdth pleasant things to seduce a monk who leads a holy life. (15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ' Enjoy these excellent pleasures, great sage, we worship you! (16) ' Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17) ' All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18) ' It will be no sin, for you have wandered about long (enough).' In this way they try to tempt him, as men decoy a pig with wild rice. (19) Weak men who are exhorted to live as monks, but who are unable to practise control, break down like w^eak (bullocks carrying a heavy burden) uphill. (20) Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21) When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22) Thus I say.
Third Chapter.
As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place \ (thinking that) nobody knows who will win; (i) A.
266 SUTRAKKZTANGA 'A moment's moment will bring the decision^; when we lose, we shall fly.' Thus thinks the coward. (2) So some Sra.ma.7i2LS, knowing themselves to be weak, have recourse to worldly sciences ^ when they see that they will suffer want. (3) (They say): ' Who knows what will cause my loss of sanctity, women or water? When we are ques- tioned, we shall speak out (i. e. show our knowledge). We have no (other) resource (in case of need)! ' (4) They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5) But famous warriors, leaders of heroes at the time of the batde, do not look behind them; (they think) what if all end with death? (6) A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7) Some revile a monk who leads a holy life. But these revilers are far off from perfection ^ (8) (The revilers say), ' You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9) ' Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the Circle of Births.' (10) Now a monk who knows (the truth about) Moksha ' Literally, a moment of a moment of moments will be such. ^ As grammar, astrology, medicine, &c.
3 Samahi, explained moksha, compare first note in the Tenth Lecture.
should answer them^: 'You speak thus, wavering between two ways of Hfe (viz. that of householders and monks), (i i) ' You eat out of the vessels ^ (of householders, and make them) bring food for a sick brother; you eat seeds and drink cold water ^, and what has been especially prepared (for you when sick). (12) ' You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse ^.' (13) They should be instructed in the truth by one who knows it and is free from passions^: 'Yours is not the right way, you speak and act without con- sideration. (14) ' This your talk is weak, like the top of a bamboo, (when you say: a sick brother) may eat the food brought by a householder, but not that brought by a monk! (15) '(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).' (16) When (these heretics) cannot prove (their asser- tion) by any arguments they give up the discussion, and fall back on their bold (assertion). (17) 1 According to ^ilanka the A^ivikas or the Digambaras are intended.
2 For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls.
^ Bi^odaka.
* The meaning is that the overdoing of the principle of poverty is just as harmful as the scratching of a wound.
268 S^TRAK/?7TANGA.
Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Taiikana ^ (when beaten) have re- course to their hills. (i8) The arofumentation of a monk whose mind is at rest ^ should possess many good qualities. He should proceed in such a way as not to exasperate his opponent, (19) Following this Law which has been proclaimed by the Ka^yapa, a sound monk should carefully attend a sick brother. (20) Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21) Thus I say.
Fourth Chapter.
Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them), (i) ' Nami, the king of Videha, ate nothing, Rama- gupta did eat, Bahuka drank (cold) water, and so did Taraga;^a ^, the seer. (2) 'Asila, Devala, the great sage Dvipayana, and ^ This hill tribe hved somewhere in the north-east of INIadhya- de^a, see Petersburg Dictionary, s. v.
^ Attasamahie = atmasamadhika.
3 Concerning Nami, see above, p. 35, note 2. Ramagupta may be another name of Rama. Instead of Taraga?;a 6'ilahka writes Narayawa.
Para-?ara did drink (cold) water, and did eat seeds and sprouts \ (3) ' I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.' (4) When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches '\ (5) Some ^ say: Pleasant things are produced from pleasant things'^. (They are those who disdain) the noble path and the renowned highest good. (6) Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7) (And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8) ' Asila is not known from other sources; perhaps Asila is meant, and Asila Devila stands for Asita Devala. Concerning Dvipayana, the Para^ara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupapatika Sutra (ed. Leumann, § 76) Panwara and Dvipayana are two distinct persons.
2 Pia'/zasappi = pi//^asarpin. ^^lahka comments on the reading pi//>^asappi, i.e. prz'sh/asarpin; but he makes out no good meaning.
* According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/imarga of the Buddhists, one of which is not yet known I believe. It runs thus: manwinam hhoyaficLffi bhuX-/'a ma?zu;wza7« saya7;asa«a»2 I ma;m««awsi agaramsx manumnm ^/;ayae muwi 11 ' Having enjoyed a pleasant dinner, and a pleasant seat and bed, a mu«i in a pleasant house meditates on pleasant things.'
'• Viz. ]M6ksha, a pleasant thing, is arrived at through a comfort- able Ufe, another pleasant thing.
A.
270 SUTRAKi27TANGA.
Some unworthy heretics ^, slaves of women, ignorant men who are averse to the Law of the 6"inas, speak thus: (9) ' As the squeezing of a bhster or boil (causes relief) for some time, (and has no dangerous con- sequences), so it is with (the enjoyment of) charming women. How could there be any sin in it? (10) ' As a ram drinks the quiet water 2, so, &c. (the rest as in verse 10), (11) ' As the bird Piiiga^ drinks the quiet water (flying), &c. (the rest as in verse 10).' (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe^ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14) But those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life. (15) As Vaitara/^i, the river (of hell), is difficult to pass, so in this world women are to the unwise (a tempta- tion) difficult to overcome. (16) Those who have given up intercourse with women ^ Pasattha = parjvastha.
^ The meaning seems to be that by the ram's drinking the water is not disturbed.
^ Explained by kapi?7^ala, the francoline partridge.
* Puya?2a (putana, who is ever desirous of young), explained either by i-akini 'hog' or gaa'fl'arika 'ewe.' The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. There- fore the ewe excels the other animals in maternal love.
and have left off adorning themselves, are well established In control, because they have renounced everything. (17) As merchants go over the sea, so they will cross the flood (of Sawsara), where living beings despond and suffer pains because of their own deeds. (18) A monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him. (19) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirva/^a, which consists in peace ^ (20) Thus I say.
FOURTH LECTURER CALLED knowledge of women.
First Chapter.
A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge), (i) ^ This whole adhyayana is composed in the archaic form of Arya, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594. The same metre occurs also in the Suttanipata of the Buddhists (ed. Fausboll, 26 f., 170 If.), a fact which I was not aware of when I wrote the paper just referred to.
272 s0tRAK/27TANGA.
With clever pretences women make up to him, however foohsh they be; they know how to contrive that some monks will become intimate with them. (2) They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman ^ will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises. {4) He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them; thus he will well guard himself. (5) Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations Mn their various forms. (6) Meekly and politely they approach him with their manifold arts to win his heart; and talking sweetly in confidential conversation they make him do (what they like). (7) As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful. (8) And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed with poison; considering the ' The original has the plural itthio, but the metre requires itthi in the singular.
"^ Literally ' sounds,' which stands for objects of the senses in general.
consequences, a worthy monk should have no inter- course with women. (lo) Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion), (ii) Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women. (12) A monk should have no intercourse with his dauehters and dauorhters-in-law, with nurses or female slaves, or with grown-up girls. (13) When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying): ' All creatures love pleasures; you are a man, protect and support her.' (14) But some become angry even when they see an innocent Sramana, and suspect the fidelity of their wives because of the dishes they serve up\ (15) Those who have intercourse with (women) have already ceased to practise meditation; 6'rama?^as, therefore, for the benefit of their souls, do not go to the apartments (of women). (16) Though many leave the house, some (of them) arrive but at a middling position (between house- holder and monk); they merely talk of the path to perfection. The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins; but the wise know him to be a deceiver and great rogue. (18) ' There is a saying in German: Eine verliebte Kochin versalzt den Brei, 'a cook in love spoils the soup.' The commentators put different constructions on the last part of the sentence. [45] T 2 74 sOTRAK/yTANGA.
The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is ad- monished not to act as most men do, he becomes weak again and again. (19) Some men of great intelHgence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Stri- veda \ (20) (The adulterers') hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21) Their ears and nose are cut off, and their throats cut; {all this) they will suffer, but though suffering here for their sins they will not promise not to do^ the same again. (22) All this some have learned, and it has been well demonstrated in the Striveda. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24) A young woman, putting on fine ornaments and clothes, will say to a Sramana.: ' I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!' (25) Or by professing herself a lay-disciple and co- religionist of the SramansLS, (she will try to make a friend of him). As a pot filled with lac (will melt) ^ I. e. Kamajastra, or rather the part of it treating on courtezans, Vai^ika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24.
^ The original has kahinti ' they will do;' it must be kaha;« ti ' I shall do.'
near the fire, so even a wise (monk) will fall through intercourse with women. (26) A pot filled with lac thrown into the fire melts quickly and is destroyed; so monks are lost through intercourse with women. (27) Some commit sins (with a girl), but when ques- tioned about it, they say: ' I have done no sin; she only slept in my lap (like my daughter).' (28) This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again\ (29) (Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ' Holy man, accept a robe, an almsbowl, food or drink (at our house)! ' (30) He should regard their words like wild rice-, and should not desire to call at (their) house; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31) Thus I say.
Second Chapter.
A monk, living single ^, should not fall in love; if he loves pleasures, he should again become in- different. Now hear the pleasures of ^'rama/^as, which some monks enjoy, (i) When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards ^ Visa««esi, Yishanna is explained asawyama. - Wherewith pigs are decoyed, see above, p. 265, verse 19. ^ 6e = eka//, explained: free from love and hate.
scolds him\ lifts her foot, and tramples on his head. (2) ' O monk, if you will not live with me as a woman who has still her hair, I shall tear it out; but do not live separated from me.' (3) But when they have captured him, they send him on all sorts of errands-: 'Look (for the bodkin to) carve the bottle-gourd ^ fetch some nice fruit. (4) ' (Bring) wood to cook the vegetables, or that we may light a fire at night; paint my feetS come and meanwhile rub my back! (5) ' Look after my clothes, bring food and drink, get me some perfume, a broom, a barber ^ (to shave my head)! (6) 'A Utpalakush/a^ Tagara^-powder, and aloe pounded together with U^ira ^\ oil for anointing the ^ Paribhindiyawa = paribhidya.
2 The following verses are interesting as they afford us a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of com- mon use.
* Or, scour my pots.
"^ Kasavaga = kaj'yapa, explained napita. The word is probably derived from the root kash 'to scrape.' According to 6"ilahka verses 5-6 refer to things used by monks and nuns.
^ Symplocos Racemosa, the bark of which is used in dyeing.
■^ This is a thin piece of bamboo or bark held between the teeth and with the left hand, and played by the right hand just like a Vi«a. (6'ilahka.)
^ Probably Costus Speciosus. ^ Tabernaemontana Coronaria.
'° Andropogon Muricatus.
face, baskets of bamboo wickerwork to put my things In! (8) ' Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish! (9) ' Give me the pot to cook the vegetables in, Myrobalans ^ the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10) ' Fetch me the pincers ^ the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me! (i i) ' Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron^! (12) 'Give me the vessel (used in worshipping the gods^), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the 6'rama- ;^era! (13) ' The small pot, the drum, and the ball of cloth for the boy (to play with). 6'rama;^a, the rainy season is at hand, look after the house and the stores! (14) ' (Fetch) the chair with woven twine seat ^ the wooden shoes « to walk on!' Pregnant women order ^ They are used in bathing.
2 To tear out the hair growing in the nose.
2 Used in India instead of soap for cleaning linen.
* ^andalaka, a copper vessel used in worship. The name was current in Mathura at the time when.S'ilahka wrote or the author from whose work he copied this remark.
^ See Grierson, Bihar Peasant Life, § 632.