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THE INDIAN ANTIQUARY.
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which shall be that you increase in understanding. Be not proud or restless, and listen carefully Panca bhûtáni hi múrtau, ahankaras tu sôdhyatám, karôti subhari sudanti, hinô rajyati dushkṛitau. That means:- Panca betokens five'; bhútáni hi múrtau, five is the number of Bhútas in the body'; these must first be conquered. Ahankáras tu sôdhyalam, the Ahankára (self-will) must be. purified, destroyed.' Karôti subham sudanti; karoti, 'makes'; hening hikang sarira, purification of the body'; sudanti is ddidanti; danti is 'elephant.' Hino rajyati dushkritau .. Kita men call: loving words, a friendly countenance, a pure mind, uprightness in actions and in speech: this is called prasasta (praiseworthy, good). Conceive the transitory nature (of things); do not cling to worldly possessions; be not infatuated with idle desires, which involves the consequence that men become restless and which causes men to be confused and to desire to get possession of other men's goods. Therefore shall men inevitably fall into the cauldron of hell. This is what is called sin [therefore must restlessness of the mind be banished], namely, hypocrisy (or covetousness), conceit, envy, jealousy, pride, spite. These are named the five Bhútas in the body. The desire for eating and drinking and for the possession of many worldly goods, this also causes confusion of the mind so that men lose their circumspection. Therefore should men kill the coarse, foul desires; for they spring from (innate) impurities. Hence the proverb :-- Not from far, nor from near, but out of the body itself, arise the impurities.' But the PanjitaMala arises from the mystery, namely, the Jñána-visésha. What is called Jnana-viśésha is nothing other than a pure mind. By a pure mind must be understood' the divine, truer knowledge.' It comes forth spotless from its source. Seek to get it into your possession and to regard it as salutary oil and bathe in it continually. Then, indeed, shall the stains disappear thereby."
[MARCH, 1903.
After Purnavijaya had been initiated in the law by Bhatara-Vairochana, he was fully instructed. Suddenly! Gone! Banished were all the stains from the body of Parnavijaya, and he no longer underwent the five states of worldly suffering. Then he raised his folded hands imploringly to the Lord Vairochana, saying: "O Lord and Master! Banished in a moment are my stains, but the thought of death fills my mind. Teach me, Master, how I can escape death. Show me this favour, for I have a great fear of death. I pray you to have pity upon me, your son."
"Ah, my son Parnavijaya! against death is no herb grown, for death is the bourne of life. Everything is equally subject unto it. Life, in fact, is subject unto death; memory is subject to forgetfulness (inattentiveness); zeal is subject to distraction of the mind. Inattentiveness, that rules over everything and so in general the track is lost, through inattentiveness. But you have this advantage, that you have received the Sacred Law. It is inevitable that you will die, but you shall not be permanently dead. Let it not be said to an uninitiated man, 'death is the counterpart of sleep. You remember your sleeping and waking. In the time between sleeping and waking you remember the end of your slumber. Keep in mind the high lesson of morality; mark attentively the departure of the spirit of life, the moment when the soul departs. At that moment you sink into refined, pure, simple, stainless Samadhi: the divine certainty appears and the higher knowledge is obtained. Therefore, return to your abode for seven days. Ten nights (day and night) shall you be cooked in the cauldron of hell. On the eleventh day shall you no more suffer the five states of worldly pain; all Yama's means of punishments shall against you, truly I tell you, be turned to nought; all Yama's weapons of every kind, in truth I tell you, shall have no effect, as fruit of your learning to know the quintessence of the Baored Law. See, such is the favour which I show to you; be mindful of that which I enjoin upon you at your departure."
"As you, my god, command. I ask permission to go home, Master!"
"Good, my son Parṇavijaya."
Presto! Gone! Parnavijaya departed. Without lingering on the way he came to his home. There he met no one except Kusumagandhavati. Then the Vidyadharas and Vidyadharis came
