When a monk preaches the Law, he should preach it not for the sake of food, drink, clothes, resting- place, or lodging, nor for any objects of pleasure; but he should preach the Law indefatigably, for no other motive than the annihilation of Kar- man. (58) Those heroes of faith who are instructed in the Law by such a monk and exert themselves well, are ^ Samudanikam, i.e. as bees collect honey from many flowers. Cf. p. 80, note I.
possessed of all (virtues), abstain from all (sins), cease from all (passions), conduct themselves well in every way, and reach final beatitude. (59) Such a monk searches the Law, knows the Law, and endeavours to gain Liberation; as it has been said: 'He may get the white lotus, the best of Nymphaeus, or he may not get it.' Such a monk knows and renounces actions, worldly occupations, and the life of a householder; he is free from passions, possesses the Samitis, is wise, always exerts himself; he is to be called: a Srsumita., a Brihma;m, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, virtuous, wise, a monk, living on low food, desiring to get to the shore (of the Sawsara), fulfilling the general and particular virtues ^ (60) Thus I say.
SECOND LECTURE, CALLED ON ACTIVITY 2.
O long-lived (6^ambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ' on Activity.* The contents of it are as follows: ^ ^aranakara«aparavid. A'ara;/a is explained by miala- guwa, kara«a by uttaraguwa. The niulagw;as consist in the observance of the five vows, the uttaraguwas are the five Samitis, the three Guptis, &c., in short, the duties of a monk, ^ Kiriya//za«e = kriyasthanam, Hierally, the subject of activity.
A a 2 It treats, briefly, of two subjects: merit and demerit. (The former is when the Self is) at rest, (the latter, when it is) in disturbance ^ (i) Now the explanation- of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, i, 12, down to) ugly men. (2) And as regards committing of sin^, among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel ^ the pain. (3) And these beings practise the following thirteen kinds of activity — 1. sinning for one's interest; 2. sinning without a personal interest; 3. sinning by slaying; 4. sinning through accident; 5. sinning by an error of sight; 6. sinning by lying; 7. sinning by taking what is not freely given; 8. sinning by a mere conceit; 9. sinning through pride; 10. sinninof throuoh bad treatment of one's friends; 1 1. sinning through deceit; 12. sinning through greed; 13. actions referring to a religious life. (4) ^ Upajanta and anupaj-anta.
^ Vibhanga, more literally, case.
^ Da;/^/asamadana, explained papopadana.
" A difference is made between feeling (anubhavanti) and knowing (vidanti): (i) the szj/^n\ns or rational beings feel and know impressions; (2) the Siddhas only know them; (3) the reasonless beings only feel them; (4) things without life neither know nor feel them. Sentient beings are those in Nos. i and 3.
1. The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhutas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5) 2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal in- terest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow; nor because he has been wounded by them, or is wounded, or will be wounded; nor in order to support his children, or to feed his cattle, or to enlaree his houses, nor for the maintenance of .Srama;^as and Brahma;?as, nor for the benefit of his body; setting aside reason a fool acquires the habit of cruelty, being a w^anton killer. (6) This is the case when a man slays, &c. (see above) immovable living beings as Ikka/a-reed, Ka//nna, 6^antuka-grass, Para-grass \ Moksha-trees -, grass, Ku^a-grass, Ku/^/7/aka ^ Pappaka'*, or straw, not ' Compare Maranga Sutra II, 2, 3, 18, note i. One MS. reads eraga for paraga. Eraka is the name of a reed, 2 Moksha is the name of a tree = mushkaka. The AHrahga and one of our MSS. have moraga, peacocks' feathers. But that is out of place here.
•* PaX'X'aka in the A/'arahga Sutra, in order to support his children, (&c., all down to) wanton killer. (7) Or when a man on a marsh, a lake, a sheet of water, a pasture-ground, a place surrounded by a ditch, a moat, a thicket, stronghold ^ in a thicket, forest, stronghold in a forest, [mountain, stronghold on a mountain -], piles up grass and lights a fire, or has it lighted by another person, or consents to another's lighting it. Thereby the bad Karman accrues to him. This is the second kind of com- mitting sins, that prompted by no personal in- terest. (8) 3. We now treat of the third kind of committing sins, called slaying. This is the case when a man thinking that some one has hurt, hurts, or will hurt him, or one of his people, or somebody else, or one of that person's people, kills movable and immovable beings, has them killed by another person, or consents to another's killing them. Thereby the bad Karman accrues to him. This is the third kind of commit- ting sins, called slaying. (9) 4. We now treat of the fourth kind of committing sins, called accidental ^ This is the case when in marshes {&c., all as above, down to) strongholds in ^ Or a group of trees.
^ A nearly identical enumeration of places occurs in Aiarahga SGtra II, 3, 3, 2. The words in brackets seem to be added later; for.Silahka does not comment upon them, and expressly mentions ten places. They are generally omitted in the sequel when the same passage occurs again.
^ Akasmadda«^e. The commentators remark that the word akasmat is in Magadha pronounced by the people as in Sanskrit. The fact is that we meet here and in the end of the next paragraph with the spelling akasmat, while in the middle of the paragraphs it is spelled akamha, which is the true Prakrzt form.
a forest, a man who lives on deer, who Hkes deer, who dotes on deer, goes a hunting deer. Fancying to see deer, he takes aim with his arrow to kill the deer. Thinking that he will kill the deer, he kills a partridge, or a duck, or a quail, or a pigeon, or a monkey, or a francoline partridge. Here instead of one (being) he hurts another, (therefore he is called) an accidental killer. (lo) This is the case when a man weeding rice, K6drava\ panic seed, Paraka, or Ralaka, uses his knife to cut some weeds. Fancying that he is cutting some weed-grasses 2, he cuts rice (&c., down to) Ralaka. Here instead of one (plant) he hurts another; (there- fore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11) 5. We now treat of the fifth kind of committing sins, viz. by an error of sight. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters- in-law, and mistaking a friend for an enemy, kills the friend by mistake. (12) This is the case when during a riot in a village ^ ^ Paspalum Sobriculatum.
2 They are specialised in the text as -Syamaka/zz irinzm, mukundaka vrihiusita, and kalesuka. Only the two first are mentioned in our dictionaries.
^ In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined: granid vn'tya vn'taA syan nagaram uru/^aturgopurodbhasi^obham khe/aw nadyadrivesh/az?z parivrztam abhita/^ kharva/am parvatena I gramair yuktam ma/ambam dalitada^ajatai// (?) pattana;« ratnayonir dr6«akhyaw sindhuvelavalayitam atha sambadhanara va^dri^rmgeii It will be seen that the meaning of these terms given in this verse diiTers from that given in notes 3-1 1, p. 176.
or a scot-free town, or a town with an earth wall, or a poor town, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or a halting-place of processions or caravans, or a capital, a man mistaking for a robber one who is not, kills him by mistake. Thereby the bad Karman accrues to him. This is the fifth kind of committing sins, viz. by an error of sight. (13) 6. We now treat of the sixth kind of committinsf sins, viz. by lying. This is the case when a man for his own sake, or for the sake of his relations, his house, or his servants tells lies, causes another person to tell lies, or consents to another's telling lies. Thereby the bad Karman accrues to him. This is the sixth kind of committing sins, viz. by lying. (14) 7. Now we treat of the seventh kind of com- mitting sins, viz. by taking what is not freely given. This is the case when a man for his own sake (&c., as above) takes himself what is not freely given, has it taken by another person, or consents to another's taking it. Thereby the bad Karman accrues to him. This is the seventh kind of committing sins, viz. by taking what is not freely given. (15) 8. Now we treat of the eighth kind of committing sins, viz. by a mere conceit. This is the case when a man, without being disappointed by anybody in any way, meditates, melancholy, sorry, angry, down- cast, anxious in thoughts and ideas, plunged in a sea of sorrow and misery, reposing his head on the palm of his hand, overcome by painful reflections, and casting his eyes on the ground ^ There are four ^ The same passage occurs Kalpa Sutra, Lives of the 6^inas, § 92, part i, p. 249.
mental, but real, conditions (of this kind), viz. wrath, pride, deceit, and greed; for wrath, pride, deceit, and o-reed are mental conditions. Thereby the bad Karman accrues to him. This is the eighth kind of committing sins, viz. by a mere conceit. (i6) 9. Now we treat of the ninth kind of committing sins, viz. through pride. This is the case when a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelli- gence \ or any other kind of pride, slights, blames, abuses, reviles, despises somebody else and extols himself, (thinking:) ' he is my inferior, I am of better caste or family, and possess greater power and other advantages.' When he leaves this body and is only accompanied by his Karman, he, without a will of his own, goes forth from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, stubborn, fickle, and proud. Thereby the bad Karman accrues to him. This is the ninth kind of committing sins, viz. through pride. (17) 10. We now treat of the tenth kind of committing sins, consisting in bad treatment of one's friends. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters-in-law, severely punishes even the smallest offence of theirs; e. g. he ducks the offender ^ in cold water, or pours hot water over him, or scalds him with fire, or lashes his sides sore with a halter, reed, rope ^, strap of leather, whip, or ^ These are the eight kinds of pride, madasthanani.
^ The original has kaya»z, the body.
^ Nette;/a = netrewa. The commentator says that it is a particular tree; but 1 think the usual meaning of net r a, viz. rope, suits better.
362 sOtrak/?7Tanga.
thong of a whip, or he beats the offender with a stick, bone, fist, clod, or potsherd. When such a man is at home, (his people) are miserable; but when he is abroad, they rejoice. Such a man, who is for ever punishing, severely punishing, is hateful in this world and the next, irritable, passionate, an extortioner \ Thereby the bad Karman accrues to him. This is the tenth kind of committing sins, consisting in bad treatment of one's friends. (18) II. We now treat of the eleventh kind of com- mitting sins, viz. through deceit. Those who conceal their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a mountain, use unworthy- speech though they be Aryas. They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19) As a man in whose body sticks an arrow ^ does not extricate it (fearing the pain), nor has it extricated by somebody else, nor destroys it, but hides it; and the arrow, being not removed, goes deeper and deeper (in the flesh); so a deceitful man, having practised deception, does not confess it, expiate it, blame the deed to himself or others, does not remove it, annihilate it, and endeavour not to do it again, does not practise the prescribed austerities and penance. A deceitful man is generally not trusted * in this world, a deceitful man is not trusted in the next world. He blames and reviles (the person ' Pi///nma»/si, literally, who eats the flesh of the back. - Anarya. ^ 6'alya.
* Pa/^-^ayati, pratyayati. Dipika: avi^vasyataya pratya- yati prakhyatiw yati.
J whom he has deceived), he praises himself, and rejoices, and does not desist (from his vile practices); he conceals the wrong he has done to others, and does not acquire a pure hesya. Thereby the bad Karman accrues to him. This is the eleventh kind of committing sins, viz. through deceit. (20) 12. We now treat of the twelfth kind of committing sins, viz. through greed. Those (heretical monks) who live in woods, in huts, about villages, or practise some secret rites, are not well controlled, nor do they well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time M ' do not beat me, beat others; do not abuse me, abuse others; do not capture me, capture others; do not torment me, torment others; do not deprive me of life, deprive others of life -.' And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — (the period) may be shorter or longer. After having enjoyed these pleasures, and having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they wall be born deaf and dumb, or blind ^, or dumb by birth. Thereby the bad Karman accrues to him. This is the twelfth kind of com- mitting sins, viz. through greed. (21) ^ Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2.
^ The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a -S'udra.
^ TammiiyattSe = tamomfikatvena, explained either, blind by birih, or absolutely stupid or ignorant.
364 SUTRAKi?7TANGA.
These twelvekinds of committinof sins shouldbe well understood by a pious 6'rama;^a or Brahma;^a ^ (22) 13. We now treat of the thirteenth kind of acquiring Karman, that having reference to religious life -. A monk ^ who controls himself for the benefit of his soul, who In walking carefully avoids to cause the death of any living creature*, who uses gentle and righteous speech ^ who receives alms in a manner to avoid the forty-two faults ^, who is careful in receiving and keeping of things necessary for religious exercises ", who performs the operations of nature (excrements, urine, saliva, corporal im- purities and mucus) in an unfrequented place ^, who is careful with regard to mind, speech, and body ^, who guards his mind, speech, and body so as to protect his soul from passions ^°, who guards his senses, who leads a chaste life regulated by the three Guptis, who carefully walks, stands, sits down, lies down, and speaks, who carefully takes up and lays ^ The Karman of the preceding twelve kinds of sins is called samparayika (see p. 298, n. 3). It takes hold of the Atman till it is annihilated; it is a lasting Karman, while that described in the next paragraph is of a momentary existence.
^ Iriyavahiya = iryapathika or airyapathika. The term iryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists, and airyapathika, therefore, is the Karman inseparable from it.
^ The text consists of a string of technical terms, many of which have been explained already. I here incorporate the ex- planation in the translation. For more particulars see Bhandarkar's Report, p. 98.
down his cloth, alms-bowl, blanket, broom, — (even) such a monk performs various subtile actions called iryapathika (if it did but consist in moving an eye- lash). This Karman is acquired and comes in contact (with the soul) in the first moment, in the second moment It is experienced, in the third it is destroyed; thus it is acquired, comes in contact (with the soul), takes rise, and is destroyed. For all time to come (the person in question) is exempt from Karman ^ Thereby the bad Karman accrues to him -. This is the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23) All the Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above thirteen kinds of acquiring Karman. They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement" to the above (discussion) will ^ An almost identical passage occurs in the Uitaradhyayana XXIX, § 71, above p. 172.
2 This typical passage is repeated here though it is apparently out of place.
^ Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in §§ 1-27 is taken up again and brought to its conclusion. After the supplement §§ 25-27 a separate treatise on the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on merit, § 60 on a mixed state); after this follows a similar treatise in §§ 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In § 78 we have again a supplement, and §§ 79-82 contain another supplement (or perhaps two). §§ 83-85 give the conclusion of the first treatise (§§ 1-24) and must originally have followed immediately after § 24. So we have here, besides some appendices, three distinct original treatises on the same subject, very awkwardly pieced together to form one continuous lecture.
now be told the subject of men's success by occult sciences. Some men differing in intellect, will, character, opinions, taste, undertakings, and plans, study various evil sciences; (25) viz. (the divina- tion) from terrestrial accidents, from strange phe- nomena \ from dreams, from phenomena in the air, from changes in the body, from sounds, from mystical signs 2, from seeds ^; (the interpretation of the) marks of women, men, elephants, cows, partridges, cocks, ducks, quails, of wheels, parasols, shields, sticks, swords, precious stones, jewels'*; (26) the art to make one happy or miserable, to make a woman pregnant, to deprive one of his wits; incantations^, conjuring^; oblations of substances; the martial arts; the course of the moon, sun, Venus, and Jupiter; the falling of meteors; great conflagration; divination from wild animals '^, the flight of crows, showers of dust, rain of blood, the Vaitali and Ardhavaitalt arts ^ the art of casting people asleep, of opening doors, the art of A'a/^rf'alas, of.Sabaras, of Dravi^as, of Kaliiigas, of Gau^as, of Gandharas; the spells for making somebody fall down, rise, yawn; for making him immovable, or cling to something; for making him sick, or sound; ' E. g. the laughing of monkeys.
- Laksha«a. The mystical signs meant are the svastika, &c.
^ Vyaw^ana. The seeds are sesamum, beans, &c.
* Kakiwi, rendered ratna in the commentary.
'' Mrz'ga/v'akra.
* According to the commentary the Vaitali art teaches to raise a stick (? dzfidum utthapayati, perhaps to lay a punishment on somebody) by spells; and the Ardhavaitalika, to remove it. In Pah vetzlam means the magic art of bringing dead bodies to life by spells, see Childers' Dictionary of the Pali Language, sub voce.
for making; somebody go forth, disappear, (or come) \ These and similar sciences are practised (by some men) for the sake of food, drink, clothes, a lodging, a bed, and various objects of pleasure. They practise a wrong science, the unworthy, the mistaken - men. After having died at their allotted time, they w^ill be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will again be born deaf and dumb, or night-blind. (27) Some man for his own sake or for the sake of his relations, family, or servants, or entering the service of an acquaintance or neighbour of his, becomes his companion or his helpmate, or he goes to meet him, or he becomes a burglar, or a cut-purse, or he tends sheep, or he becomes a hunter ^, or he catches birds, or he uses nets (for catching deer), or he becomes a fisherman or a cowherd or a slayer of cows or a dog-keeper or he hunts with dogs. (28) A man, becoming the companion of another man, will follow him everywhere, (and having inspired him with confidence) beats, cuts, pierces, tears, thrashes, or puts him to death, and thereby gets his food. By these very evil deeds he degrades himself'*. (29) A man, becoming the helpmate of another man, always attends on him, (and having inspired him with confidence) beats, &c. (all down to) degrades himself (30) ^ Ayama/nw, it is omitted in some MSS. and in the commentaries.
^ Vipratipanna. ' So variya, translated saukarika.
•* I. e. he will be born in one of the low courses of existence.
■;68 sOtrakr/tanga.
A man, going to meet somebody, on the road, beats, &c. (all down to) degrades himself. (3 1 ) A man, becoming a burglar, breaks into a house and beats, &c. (all down to) degrades himself. (32) A man, becoming a cut-purse, cuts the purse and beats, &c. (all down to) degrades himself. (33) A man, becoming a tender of sheep, beats, cuts, pierces, tears, thrashes, or puts to death a ram or some other animal. (The rest as above.) (34) A man, becoming a hunter, beats, &c. (all down to) puts to death a buffalo or some other animal. (The rest as above.) (35) A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as above.) (36) A man, catching birds, beats, &c., a bird or some other animal. (The rest as above.) (37) A man, becoming a fisherman, beats, &c., a fish or some other animal. (The rest as above.) (38) A man, becoming a cowherd, beats, &c., a cow or some other animal. (The rest as above.) (39) A man, slaying cows, beats, &c., a cow or some other animal. (The rest as above.) (40) A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41) A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42) A man, rising in an assembly, may promise to kill some (animal) and he will beat, &c., a part- ridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. (The rest as above.) (43) A man, being angry for some reason, e.g. because his granary or his Hqiior-cask runs short \ sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. (The rest as above.) (44) A man, being angry for some reason, e. g. because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another's making the cut. (The rest as above.) (45) A man, being angry for some reason, e.g. because his granary or his liquor-cask runs short, covers with brambles or twigs the householders', or their /sons', stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another's burning them. (The rest as above.) (46) A man, being angry for some reason, &c. (as above), steals a householder's or his sons' earrings (or girdle) ^ or jewels, or pearls, has them stolen by another person, or consents to another's stealing them. (The rest as above.) (47) A man, being angry, &c. (as before), robs ^'ra- ma7^as or Brahma;/as of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another's robbing them. (The rest as above.) (48) A man, without consideration (and without any ^ Khalada;ze«a va surathalae7/a va. My translation is conjectural.
2 Gu7/a; omitted in the printed text.
provocation), sets fire to the cornfields of the house- holders, &c. (All as in § 44.) {49) A man, without consideration, makes a deep cut in the strong limbs of the camels, &c. (All as in § 45-) (50) A man, without consideration, covers with bram- bles and twigs the stables for the camels, &c., and burns them, &c. (All as in § 46.) (51) A man, without consideration, steals the earrings, &c. (All as in § 47.) (52) A man, without consideration, robs KSrama;^as or Brahma;/as of their umbrella, &c. (All as in J 48.) (53) A man, on seeing 5rama;ms or Brahma;2as (whom he detests), degrades himself by various evil deeds.
Either he gives them a slap with the open hand to turn them away \ or he abuses them. And when the monk at the proper time calls (at his house on the begging- tour), he does not give him alms (but says): those who become KS'rama;^as are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54) Such men praise this life, this miserable life; they do nothing on behalf of the next world; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, «&c., to slay and to put men in fetters; and while they make suffer or kill, or make suffer and kill (beings), and do various evil ^ Akkk3.vie apphaletta bhavai=apsarayaj X-apu/ikayas asphalayita bhavati. I am not sure that I have hit the meanmg; apsara is perhaps derived from apasarayati, the word is wanting in our dictionaries.
deeds, they enjoy the excellent pleasures of human life; viz. such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, makes the offering (to the house-gods) \ performs auspicious rites and expiatory acts, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers; with his body strengthened, with a wreath hanging down to the eirdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting) on a large throne in a lofty upper room (of his house), surrounded by women and a troop of followers, in the light (of torches) burning the whole night, under the great din of uninterrupted story- telling, dramatical plays, singing, and music, as beating of time, performing on the Vi;/a, Turya, the great drum, and Pa/upa/aha -, he enjoys the excellent pleasures of human life. (55) When he gives an order to one man, even four or five men will, without being asked, go up to him (and say): ' Speak, beloved of the gods, what shall we do? what shall we fetch? what shall we give you? what (trinket) shall we put on you? what is your heart's desire? what relishes your mouth? ' Unworthy men who see him will say: 'Forsooth, this man is a god; this man is the anointed of the gods, this man will support (us), as he supports ^ Compare Kalpa Sutra. Lives of the (rinas, §66, notes. Our com- mentator explains the praya^X'itta (expiatory acts) as ceremonies counteracting bad dreams.
^ Compare Kalpa Sutra, Lives of the (9inas, § 14, part i, p. 223.
Others.' But noble men who see him will say: ' This man does cruel actions, and maintains him- self by them. His is the southern region, the hell, the dark fortnight \ In the future he will not easily obtain enlightenment' (56)