A (monk) who has achieved his religious perfection through the instruction of the Awakened One , and stands firm in it, who guards himself in the threefold way (i.e. with regard to thoughts, words, and acts), and who possesses the things requisite for crossing the immense ocean of existence, may preach the Law. (55)

Thus I say.

Footnotes

^409:2 The commentators relate a romantic story about prince Ardraka, which need not be repeated here. Suffice it to say that he became monk, and after many adventures held the disputation which forms the subject of our lecture. After having vanquished his opponents, he was about to join Mahavira, when a newly-tamed elephant broke his chain, rushed on him, but just in front of him went down on his knees and paid him reverence. King Srenika witnessed this scene, and wondered how the elephant could have broken his chains. Ardraka replied that it was still more strange that a man could break the fetters which worldliness had fastened upon him. The whole story must be very old, for it is epitomised in ten gathas by the author of the Niryukti.--The names of the opponents not stated in the text of the verses are supplied from the commentaries.

^409:3 This name is spelt either Ardra or Ardraka, Adda in Prakrit.

^410:1 According to the commentators, Gosala intimates that Mahavira had found it very inconvenient to live alone, because he was then exposed to many injuries; so he set up as a Tirthakara.

^410:2 Tahakke = tatharka. Arka is here explained as equal to lesya.

^410:3 Anuvrata. They are a modification of the great vows, intended for the laity. See Bhandarkar's Report, p. 114.

^411:1 I.e. if the characteristic mark of a Sramana is to wander about without a companion, and to bear all sorts of hardship, then householders are included in this definition; for some of them also wander about without a companion and bear the same hardships.

^412:1 As the commentators explain: he is actuated by the Karman, by virtue of which he has become a prophet (tirthakaranamakarman); and this Karman must take effect and so be annihilated.

^413:1 Neha or nedha. According to Silanka it is = na iha: 'not even here (do they find the profit they seek).' I think it may be the Prakrit of anekadha. It may, however, stand for snehah, in which case the meaning would be: love's (reward will be) pain.

^414:1 Vayanti to dovi gune'dayammi = vraganti te dvavapi gunav udaye. The usual reading adopted by the commentators is guno for gune. They translate: vadanti te dvau vigatagunodayau bhavata iti: (the experts) say that both (kinds of profit) are without value and duration. It is obvious that this interpretation is wrong.

^414:2 Ardraka after having put down Gosala is met, on his way to Mahavira, by Buddhists who engage him in the following discussion.