'That by asking you I have disturbed your meditation, and that I invited you to enjoy pleasures, all this you must forgive me.' (57)

When the lion of kings had thus, with the greatest devotion, praised the lion of houseless monks, he, together with his wives, servants, and relations, became a staunch believer in the Law, with a pure mind. (58)

The ruler of men, with the hair on his body joyfully erected, bowed his head (to the monk), keeping him on his right side, and departed. (59)

And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living beings) in the three ways (viz. by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion. (60)

Thus I say.

Footnotes

^100:1 Atthadhammagaim = arthadharmagati. I think this equal to artha dharma moksha, though the commentators offer a different explanation by making gati mean gnana. The phrase is derived from the typical expression kamarthadharmamoksha by leaving out kama, which of course could not be admitted by ascetics.

^100:2 He is identical with Bimbisara of the Buddhists; see my edition of the Kalpa Sutra, introduction, p. 2.

^100:3 The following verses prove that kaitya denotes park here as the word is explained by the scholiast in IX, 9.

^100:4 Nandana is Indra's park.

^101:1 Bhadantanam.

^101:2 The verb is wanting in this verse, and there is an apparent tautology in the words as they now stand. This is an obvious mark of a corruption in the text, which, however, I do not know how to remove by a plausible conjecture.

^102:1 Pottham or pokkham. The commentators are at a loss to give an etymology of this word, or rather have a choice of them to offer, which comes to the same thing, and proves that nothing certain was known. If pottha is the correct form, it may be derived from pra + ut + stha, and mean 'origin;' if pokkha or pukka is the right spelling it is prikkha, and may mean 'etymology.'

^102:2 Purana purabhedani. As usual the commentators give a purely etymological explanation. But it is obvious that purabhedana must have a similar meaning as purandara = Indra, or purabhid Siva. The latter word occurs in later literature only, and, besides, Siva does not yet seem to have been generally acknowledged as the supreme god, when and where the Gaina Sutras were composed. The Vedic word purbhid, 'destroyer of castles,' also presents itself as an analogy; though it is not yet the exclusive epithet of a god, it is frequently applied to Indra.

^102:3 To render antarikkha or antarittha. The Guzerati translation renders it hriday a.

^103:1 Kauppaya = Katuhpada. Four branches of medical science are intended.

^103:2 Phittai = bhrasyati, Hemakandra's Prakrit Grammar, iv, 177.

^104:1 See above, <page 94>.