^339:1 This is one of the varnaka or typical descriptions which are so frequent in the canonical books. The full text is given in the Aupapatika Sutra, ed. Leumann, section II, p. 26 f. Of the many meanings the word varnaka may have, 'masterpiece' seems the one in which it must be taken here. Many varnakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff.

^339:2 Concerning the Ugras and Bhogas compare note on <page 71>.

^339:3 Apparently the king is meant.

^340:1 Giva.

^341:1 Emblica Myrobalanos.

^341:2 I have somewhat condensed this passage.

^341:3 Ayauttasi in Prakrit; it is Linum Usitatissimum.

^341:4 Khoya. See Grierson, Peasant Life of Bihar, p. 236. The word is apparently derived from root kshud.

^341:5 Padivedenti = prativedayanti. The commentators, however, explain it as 'understand.'

^342:1 According to the commentators the Lokayatikas or the Sankhyas are intended. The latter explain the whole world as developed from the Prakriti or chaos, and contend that the atman does not act. The Lokayatikas deny the separate existence of the atman, and maintain that the elements are called atman when they manifest intellect (kaitanya).

^342:2 Mahabbhuya = mahabhuta.

^343:1 Samavaya.

^343:2 The word used in the text is isara = isvara, but afterwards purisa = purusha is used in its place. Both words are synonymous with atman, the first may denote the highest atman as in the Yoga philosophy, or the paramatman as in the Vedanta.

^345:1 Ganipidaga.

^345:2 Viz. Fate. For it is their destiny to entertain one belief or the other, and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karanam apanna they give here a meaning different from that in the following paragraphs. I therefore propose the following translation of the end of the paragraph: 'are equally (wrong), (err) alike as regards the cause (of actions).'

^346:1 Tippami, explained 'lose strength of body.' The word cannot be tripyami, because it means 'I am satisfied.' The word is probably derived from the root tik 'to kill.' Tippami would be an irregular passive, just as sippami from sik, see Zeitschrift fur vergleichende Sprachforschung, vol. xxvii, p. 250. Leumann, Aupapatika Sutra, glossary sv. tippanaya, explains this word by 'crying' on the authority of Abhayadeva. Either meaning suits the passages where it occurs in our text.

^346:2 But Fate is the cause.

^346:3 That is to say, that Fate distributes pleasure and pain.

^346:4 I render the rather ambiguous expressions in the original according to the interpretation of the commentators.

^347:1 The same enumeration of valuable things occurs elsewhere, e.g. Kalpa Sutra, Lives of the Ginas, section 90.