^109:2 Paryaya-dharma. Paryaya means a state under which a substance presents itself. Here is meant the state of the soul in pravragya, i.e. sramanya-paryaya; compare the expressions khadmastha-paryaya and kevali-paryaya. Paryaya-dharma is here equal to prayragya-dharma, Law of the monks.

^109:3 Kalena kalam, the commentators supply kurvan, and explain the passage as follows: kalena, i.e. in a paurushi (four hours) less one quarter of it, kalam, i.e. what is proper for the time. The meaning would be 'doing at every time what is proper or prescribed to do at it.' But this explanation looks very artificial; I think that the expression kalena kalam is an adverb of the same type as maggham magghena and many others.

^110:1 Samgae. This word may be samyata in this place; but in verse 20, where the same line occurs again, it cannot be so interpreted, because there the word samgae occurs twice; once it has the meaning of samgata, but in the passage under discussion it must be a verb, and it is rendered there sangayet = sangam kuryat by the commentators.

^110:2 Akukkuo, translated akukuga, derived from the root kug 'to warble, to groan;' it would therefore mean 'without complaint.' But in I, 30 we have appakukkue, derived from the root kuk to bend, to be crooked,' and it is rendered alpaspandana. The same meaning applies in the present case.

^111:1 This is the meaning commonly given to the frequently occurring phrase arairaisahe. Another interpretation is: samyama-samyamavishaye, tabhyam na badhate.

^111:2 Nirovalevai = nirupalipta. By upalepa may be meant 'dirt,' but the author of the Avakuri explains upalepa as consisting in abhishvanga affection: It is almost impossible to render satisfactorily so vague an expression.

^112:1 Nirangana = samyame niskala, immovable with regard to self-control.

TWENTY-SECOND LECTURE.

RATHANEMI.

In the town of Sauryapura there was a powerful king, Vasudeva by name, who possessed the characteristic marks of a king. (1)

He had two wives, Rohini and Devaki; each of them had a beloved son, Rama and Kesava. (2)

In the town of Sauryapura there was (another) powerful king, Samudravigaya by name, who possessed the characteristic marks of a king. (3)

His wife was Siva by name; and her famous son was the venerable Arishtanemi, the saviour of the world and the lord of ascetics. (4)

This Arishtanemi, who was gifted with an excellent voice and possessed the thousand and eight lucky marks of the body, was a Gautama, and his skin was black. (5)

His body was strong like that of a bull, and hard

like steel; he was well proportioned, and had a belly like that of a fish.

Kesava asked the girl Ragimati in marriage for him. (6)