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the sixth Adhyayanas indicate that Mșgāputra and Nandivardhana suffered due to their misdeeds as an administrator and a jailor. These are therefore directed against administrative misbehaviour. The Adhyayanas 2, 3, 4, and 8 are directed against non-vegetarian diet, cooking of meat, selling of eggs etc. The seventh Adhyayana of Udumbaradatta is directed against the medical practice of recommending the use of meat for curing illness. The fifth Adhyayan of Bșhaspatidatta emphasises the evil effects of Human sacrifice for the victory of the rulers.
Thus these six Adhyayanas are illustrations of the Karmavipāka of Himsā in some form or other.
The major thrust of the last two Adhyayanas is against abuse of sex. The ninth Adhyayana dealing with the present life of Devadattā and her misfortune indicates that in past life she was a prince Simhasena who neglected his 499 wives for one of his wife śyāmā. The tenth Adhyayana deals with the life of Pșthviếri, a gaṇikā, who used tantric practices for satisfying her desires.
Summarising these Adhyayanas, their principal objectives could be classified as follows :1. Mal administration
20% 2. Himsā due to eating, business etc. 3. Abuse of sex
100% Further study on this basis suggests that the stories emphasise the moral of Ahimsā, Satya and possibly Brahmacarya.
Incidentally, the first śrutaskandha provides some glimpses into a number of social practices that are utilized in the Vipāka Sūtra.
If one analyses the Adhyayanas connected with state craft one finds that in the first Adhyayana, the story of Ratthakūda Ekkai is narrated. Here in the sections 20-24, the term Rathakūda is noted thirteen times. This Adhyayana directly deals with general administration. In other Adhyayanas the names of rulers are noted, but their dynastic names do not appear. This situation leads one to inquire into the question, as to why only one dynastic name, the Ratthakūda has been given this prominence ? Ratthakūda is sankritised as Rāstrakūta by Abhayadeva, the earliest commentator. This
60% 20%
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