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[Footnote 18: Loc. cit. III. 37-38. The evening and night are not times to eat, and for the same reason "The Gods eat in the morning, the Seers at noon, the Fathers in the afternoon, the devils at twilight and night" (ib. 58). For at night one might eat a a living thing by mistake.]
[Footnote 19: Loc. cit. II. 27.]
[Footnote 20: The pun m[ra][msa, "Me eat will be hereafter whose meat I eat in this life" (Lanman), shows that Jain and Brahman believed in a hell where the injured avenged themselves (Manu, V. 55; HYÇ. III. 26), just as is related in the Bhrigu story (above).]
[Footnote 21: By intuition or instruction.]
[Footnote 22: Loc. cit. I. 15 ff.]
[Footnote 23: Loc. cit. 121 ff. Wilson, Essays, I. 319, gives a description of the simple Jain ritual.]
[Footnote 24: Who says "may be.")
[Footnote 25: Mukunda.
[Footnote 26: This 'keeping vassd is also a Brahmanic custom, as Bühler has pointed out. But it is said somewhere that at that season the roads are impossible, so that there is not so much a conscious copying as a physical necessity in keeping vasso, perhaps also a moral touch, owing to the increase of life and danger of killing.)
[Footnote 27: In the lives of the Jinas it is said that Jñ[=a]triputra's (N[=a]taputta's) parents worshipped the 'people's favorite,' P[=a]rçva, and were followers of the Cramanas (ascetics). In the same work (which contains nothing further for our purpose) it is said that Arhats, Cakravarts,
