He prevented the influx of Karman (asrava) through all bad channels ; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93)

Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a Sramana, he reached perfection after breaking his fast once only every month. (94, 95)

Thus act the enlightened ones, the learned, the clever; like Mrigaputra they turn away from pleasures. (96)

When you have heard the words of the illustrious and famous son of Mriga, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirvana. (97, 98)

Thus I say.

Footnotes

^88:2 According to the commentators the Dogundaka gods are the trayastrimsa gods. The Sanskrit of dogundaga would be dvikundaka.

^89:1 I separate the words pasay'aloyanatthio. The commentators take them for a compound; but then the preceding part of the sentence would not construe. It is an irregular sandhi, instances of which, however, are not unfrequent.

^90:1 Cucumis Colocynthus.

^91:1 I.e. food, drink, dainties, and spices.

^92:1 Literally, well washed or bathed.

^92:2 This appears to be the meaning of the words ahiv'egantaditthie. We might perhaps take ahiv for ahivam = ahivat, in which case the construction of the sentence would be grammatically correct. An alternative rendering would be: '(A monk) like a snake must have his eyes always open on the difficult conduct, O son.' It is a well-known fact that snakes cannot shut their eyes as other animals.

^92:3 Kotthala, a Desi-word for kusula, granary, see Hemakandra, Desi Kosha 2, 48. The commentators render it by 'cloth.'

^93:1 Viz. those of the five senses.

^93:2 The description of hell is a favourite theme with the monks of all ages and all religions; and the Gaina monks are not behind others in the treatment of this gruesome subject. A detailed description of the different hells will be found in the fifth lecture of the first book of the Sutrakritanga. I remember a yati showing me, with much complacency, a manuscript of the latter work adorned with lively illustrations of the most exquisite tortures.

^94:1 These are two rivers in hell; the sand of the one consists of vagra (either steel-filings or diamonds), and that of the other, of turmeric.

^94:2 Karavattakarakayaihim = karapattrakrakakadibhih.

^94:3 Kolasunaya, explained by sukarasvan, hog-dog, which may be a kind of hog or dog, probably the latter.