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forgave his enemies, and, instead of getting angry and so letting karma flow into his soul, even preached to a wicked cobra which bit him.
Every day, too, a monk must strive to control the arrogance which rises in his soul, for that would open the door to endless karma, and instead he must cultivate the humility (Mārdava) which subdues pride. This duty the Jaina illustrate by the story of the two sons of the first Tirthankara Rişabhadeva, which they entitle 0 Brother, come down from the Elephant of Pride'. Ķişabhadeva's younger son, so the legend runs, became a sādhu, and some time afterwards the elder son, Bāhubaļa, followed his example and became an ascetic too, renouncing, as he thought, everything to do so, but he found that there was one thing he could not renounce, and that was pride in his seniority of birth, so that he could not bow down to his younger brother, who was, of course, his senior in the religious life. For days poor Bāhubala struggled in vain alone in the forest to overcome his pride, till at last his father became aware of the spiritual conflict he was going through, and sent his daughter to help her brother. She spoke so beautifully of the glory of humility, that it cnabled him to conquer his pride; and so, becoming humble enough to receive help from a woman, he also becamc humble enough to do reverence to his younger brother and thus check the entry of karma, which would otherwise have annulled all the merit he had gained through being an ascetic, besides binding him for centuries to the cycle of rebirth.
Again, by separating himself from every sort of intrigue or deceit, in speech or action, and cultivating that simplicity (Arjava) which is opposed to cunning, a monk or a layman can prevent the entry of karma. He must be careful, however, not only not to tell a direct lic, but also never to indulge in speech that could bear two meanings.
A sādhu must keep himself frec from all greed (Nirlo. bhatā), possessing nothing but the oldest clothes, and
