^329:2 These are the twelve bhavanas or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c.

^330:1 Mahavira.

^330:2 Puyanasae, explained by pugana-asvadaka. I should prefer puga-nasaka, who abolished the worship of gods, in which case the following word anasae = an-asaya might be rendered: he makes no plans.

^331:1 Sandhipatte. Sandhi is explained Karmavivaralakshanam bhavasandhim.

^331:2 There is a play on the word 'end' in this and the next verse which to a modern mind savours more of the absurd than the profound.

^331:3 Perfection cannot be obtained by other creatures than men.

^331:4 I.e. reach final beatitude.

^331:5 The words as they are preserved do not construe; the meaning, however, must have been about what I have given in the translation.

^332:1 Viz. control.

^332:2 Gammayam. The commentators explain it yan matam; but I think it is = ganmagam.

SIXTEENTH LECTURE,

CALLED

THE SONG .

Now the Venerable One said: He who thus subdues his senses, who is well qualified (for his task) and abandons his body, is to be called a Brahmana, a Sramana, a Bhikshu, a Nirgrantha. (The pupil) replied: Why is he who thus subdues his senses, who is well qualified (for his task) and abandons his body, to be called a Brahmana, a Sramana, a Bhikshu, a Nirgrantha? Tell this, O great sage! (1)

He is a Brahmana for this reason that he has ceased from all sinful actions, viz. love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief; that he possesses the Samitis, always exerts himself, is not angry, nor proud. (2)

He is a Sramana for this reason that he is not hampered by any obstacles, that he is free from desires, (abstaining from) property, killing, telling lies, and sexual intercourse; (and from) wrath, pride, deceit, greed, love, and hate: thus giving up every passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a Sramana, who subdues (moreover) his senses, is well qualified (for his task), and abandons his body. (3)

He is a Bhikshu for this reason that he is not conceited, but modest, and obedient (to his Guru), that he subdues his senses, is well qualified (for his task), and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, is steadfast, and eats but a moderate quantity of food which is given him by others. (Such a man) deserves the name of a Bhikshu. (4)