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etc.
INTRODUCTION
erecting earthen deity etc., extravagant Dhyana, Vainayika creed, Carvāka view, gift of cows etc. to Brāhmaṇa, Karuṇā-dharma, killing of harmful beings, the Pandarabhiksu's view, Fatalism, Isvara as the guiding spirit, extreme Jñānamārga As against these the Dharma consisting of Five Vows is said to be acceptable.
A severe attack is levelled against the Brahmanic prescription of Prayaścitta which is backed by great saints like Manu, Vyāsa, Vālmīka, and Mārkaṇḍeya, which has the sanction of Bhārata, Puiāņa and the Gītā, and which consists in giving one's all possessions to Brahmins, in wandering a-begging, cleanly shaven and in bathing and offering oblations at holy places like Gangā (-dvāra ?), Bhadresvara, Virabhadra, Someśvara, Prabhāsa, Puskara etc. (§§ 94, 107). As against this, the Śramanic prescription is different and consists of repentance, mental purification and penance in a proper perspective of religious virtues (49.14 f., 55.24 f., 90.21 f.)
Some interesting sidelight is available on the temples and holy places (p. 82): the former dedicated to Rudra, Jina, Buddha, Koṭṭajjā (Durgā?), Sanmukha etc.; and the latter, such as the sacrificial enclosures, Brahmanic schools, residences of Kāpālikas and lodges in which the Bhagavadgītā was recited. In the evening, Brahmanic houses resounded with Gayatrī-japa. Elsewhere there is a nice glimpse of the Mathas or colleges for higher learning where students from different parts of India (150.20) flocked and were trained in handling weapons and in various fine arts, crafts and miracles (151.6 f.). There were held classes (vakkhāṇa-mamḍali) as well in advanced branches of learning such as grammar, Buddhism, Samkhya, Vaiseṣika, Mīmāṁsā, Naiyāyika, Jainism and Lokāyata the characteristic topics of which are enumerated (§ 244). The description of the students is quite typical; and some of them mastered Vedic recitation (151.12 f.).
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5. DIFFERENT LORES, ETC.
The author makes a distinction between 72 kalās and 64 vijñānas (15.11 f.). Among the miraculous lores prajñapti and mahāsābarī-vidyās are mentioned (236.22, 132.3, 133.5). The prince Kuvalayacandra knows dhātuvada or alchemy, turning baser metal into gold; and he comes across a group of people who are attempting that experiment, but without success. Their activities are described, and we get a good sketch of what is done in this process (§ 311 f.). The text Joṇīpāhuḍa is said to be the source of this Vidya (196.32, 197.6 & 19). The Lakṣaṇaśāstra is elaborated more than once (116.9 f., 129.3 f.): a branch of it is called samudra (129.3). There is mentioned a lore of detecting treasuretrove (khanyavāda) from the plant above; some characteristics of the latter are described as if some source is being quoted (§ 187; 104.23 f.). There is a prince highly skilled in the art of painting, and he has painted an elaborate scroll of the Samsara-cakra (185.18 f.). There are repeated references to belief in astrology, and an astrologer is consulted on various occasions (§§ 47, 273). There is a good discourse on rasi-phala (§§ 48-9), giving the traits and longivity of a child born on a particular rāsi, on the authority of Vamgala-risi: may be that the name of his treatise was Vamgala-jayaga (20.2, 3, 24). The prince explains why one should not eat food or drink water or even bathe immediately
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