^50:1 The commentators relate a legend of the principal figure in the following lecture. We may skip his former births and begin with his last. Near the Ganges lived Balakoshtha, chief of a Kandala tribe, called Harikesa (the yellow-haired). With his wife Gauri he had a son Bala, who in the course of time became a Gaina monk and a great Rishi. On his wanderings he once stayed in the Tinduga-grove near Benares, the presiding deity of which, a Yaksha, became his most fervent follower. One day Bhadra, king Kausalika's daughter, came to the Yaksha's shrine and paid homage to the idol. But seeing the dirty monk, she did not conceal her aversion. The Yaksha, however, to punish her for her want of respect for the holy man, possessed her. As no physician or conjurer could cure her madness, the Yaksha, by whom she was possessed, said she would recover only if she were offered as bride to Bala, the monk. The king agreeing, Bhadra became sound as before and went to the monk to choose him for her husband. Bala of course refused her. She was then married by the king to his Purohita, Rudradeva, whose sacrifice-enclosure is the scene of the occurrences related in the Twelfth Lecture.

^50:2 These are the five Samitis. Compare Bhandarkar, Report on the Search for Sanskrit Manuscripts for 1883-84, p. 98, note +.

^50:3 These are the three Guptis. Compare Bhandarkar, loc. cit. p. 100, note *.

^51:1 Pisaka. A full description of a Pisaka is given in the Uvasaga Dasao, section 94 of Hoernle's edition.

^52:1 This reminds one of the biblical parable of the sower.

^52:2 The word Nirgrantha has here, besides its common meaning, Gaina monk, another derived from its etymological meaning, 'without any tie, without restraint,' i.e. shameless.

^52:3 For Samiti and Gupti see notes and on <page 50>.

^55:1 Samvara is preventing, by means of the Samitis and Guptis, the asrava, or flowing in of the Karman upon the soul. Bhandarkar, loc. cit. p. 106.

^55:2 This is the Kayotsarga, the posture of a man standing with all his limbs immovable, by which he fortifies himself against sins, &c.

^56:1 Attapasannalesa = atmaprasannalesya, 'in which the Lesya is favourable for the soul.' The Lesya is comparable to the subtile body of the orthodox philosophy. The theory of the Lesya forms the subject of the Thirty-fourth Lecture.

^56:2 Dosa, which means hatred (dvesha) and impurity (dosha).

THIRTEENTH LECTURE.

KITRA AND SAMBHUTA .

Being contemptuously treated for the sake of his birth (as a Kandala) Sambhuta took, in Hastinapura,

the sinful resolution (to become a universal monarch in some later birth); descending from the heavenly region Padmagulma, he was born of Kulani in Kampilya as Brahmadatta; Kitra, however, was born in the town Purimatala in the great family of a merchant; when he had heard the Law, he entered the order. (1, 2)