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Here it means that after taking bath he puts collyrium in his eyes, black mark on his head and then sprinkles mustard seeds in various sides and gives morsel of bread to animals, birds and gods. It is worth consideration that this narration is often found at many places-whether it is a life-account of Anand, of Chitta Saarthi or of any king or of Suryabh god (Aphorism 200). This fact indicates that it was a common practice in those days and all the people-small or big (in status) followed it. In repentance (punishment) what activities were performed, what was Balı-karm and how was it done, why was it done, what was its method, with what purpose was it done, what was its effect on daily behaviour of the person doing it, what was its connection with animals, birds and gods means for security of the area? The research scholars of Agams and the experts in traditional culture should throw light on these issues. Our view is that these practices were not simply a tradition just to be followed, but there must be same special purpose for it. Such activities, not only influence the daily conduct of the person but these activities had an inner connection with the animal world, the world of birds and the powers of gods and goddesses Was any thought-reflection of compassion and charity implied in the practice of Balı-karm? In ancient times, to offer food grains to birds, bows of bread to dogs, morsel of bread to cow and balı (offering) in the name of gods-were all these practices included in Balı-karm? Was the social outlook of distribution of everything amongst all was at its roots? A research on this point is very much needed.
Gahiyauh-Paharne-Aayudh' and 'Praharan' both the words refer to weapons but they do not have identical meaning. Aayudh are weapons of self-defence and Praharan are weapons used for attacking the enemy.
In 211 (a), king's duties (Kritya), his activities (Karya), political activity (Raajneeti) and his conduct (Vyavahar) indicate different meanings. Kritya denotes conduct, behaviour. Karya denotes activities. Rajneeti denotes his policy in respect of the people and the nation. Vyavahar denotes his behaviour towards his subjects (people). All these words indicate that Chitta was sent to collect information about all outwardly and secret dealings of king Jitashatru as an examiner and a secret agent (spy).
२१२. तए णं से चित्ते सारही विसज्जिते समाणे जियसत्तुस्स रनो अंतियाओ पडिनिक्खमइ, जेणेव बाहिरिया उवट्ठाणसाला जेणेव चाउग्घंटे आसरहे तेणेव उवागच्छइ,
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