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pair which he would kill first. His servants accordingly searched the region in the neighbourhood of the city (nayarabajjhavayāsa).
12. A fine description. of the pleasure garden of the king. 12. 16. The Kolhapur MS. reads "aham intie” which is superior to the one in the text as ahamam in the sense of aham does not seem to be a recognised form of asmad.
13. Description of the burning ground. 13. 12-13. The pupils of Sudatta asked permission of their teacher in the usual terms if they could go out for begging alms, and then the teacher allowed them to do so.
14. 4 Guruņa mukkam means permitted by their teacher, Sudatta. 14. 5. Puravahi dhukkam, proceeded towards the city. 14. 6. Laviyam samalam, they talked a wicked talk that this pair of Kșullakas is a good one to be offered as victims. 14. 11. Sayaņukiranamalaphuriu, bright in the cluster of rays of their own body.
15. 9. Jai na muni etc. The meaning of the passage seems to be that though the Kșuallakas may not reach a higher stage of asceticism in this life if they are killed, they will at least be born as gods possessing eight guņas. 15. 20. Jamalulla. kka, frightening like the god of death.
16. Description of the temple of goddess Cançamāri.
17. 16. The pair had on their persons auspicious signs, samudda, sk. Samudra as mentioned in the Samudrika-sastra, which indicated that they were fit to enjoy the kingdom of the whole earth.
19. 9 Matthai sūlaho, to one who bears on his forehead the mark of trident indicating his faith in the Kāpālika tenets.
20. 7. Leppi vihiu, as if made of plaster. 20. 12. Suhai, su + bhāti
21. Description of the Avanti country. 21. 12–14. The idea is that the elephant mistook the dark-green rays of the emerald-pavements for green dūrvā grass and therefore was reluctant to leave it. The conductor of the elephant drove it away with great difficulty. The reading duvväsae Sk. dūrvaśayā, of ST is to be preferred to the one in the text.
22. 3. The young woman of dark complexion was detected by her sparkling smiles in the Indranila houses of the city.
23. 2. Prince Jasoha is here described as ksatradharma in a human garb.
24. 8. Abhayaruci says that in his former life as prince asahara he had his body in youth well-developed in flesh, bones and limbs by good nourishment, puţthi-palatthiyamga.
25. This kadavaka describes how the princess of Krathakaisika was offered to Jasahara in marriage. A minister of Krathakaisika came to the court of Jasahara's father and said that his master proposed to offer his daughter Amaya-mahadevi, i.e., Amộtamati to prince Jasahara. The king agreed and the marriage was celebrated as decribed in the following Kadavakas. Note roughness of language of the passage,
28. Description of the effects of old age on the body. 28. 10. The ten constituent parts of the Jain dharma are kşamā, mārdava etc.
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