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36
KUVALAYAMÁLA
when he wants them. The first daughter-in-law throws them away thinking that the granary is full and five grains can be picked up and given any day. The second one thinks alike but eats them. The third one preserves them in her ornament-casket. The fourth one plants and reaps the harvest over and over again for five years. The Merchant gives the meanest task to the first two in the house; the third one is made a treasurer, and the fourth, the Manager of the family affairs. The best disciple is he who not only preserves the Five Mahā. vratas (which correspond to five rice-particles) but also propagates them for the. benefit of others.)
[The Sanskrit text adds further the story of Vinīta (*33.40-*39.3) along with a discourse on Vinaya (*33.32-9): Vinīta, lying as a child in a field, was by Visavākya, of bad speech; he grew up worthily; and he was recognised as a Sreşthin by king Harsa. Once, during the famine, an old man, an old woman and a youth became his dependants. In a battle against Jitāri of Campā, he had to run for life. On the way, he saved a deer being hunted to death by king Pţthvīcandra of Kşmātilaka who was pleased to appoint him as a minister. His earlier dependants also joined him. Vişavākya, who had accepted dīkņā, went to Vinīta's place, but could not accept food there. Vinīta was advised by Teachers that he should be above attachment and was thus enlightened on the path of religion by a detailed discourse (*36.1-*38.7). When he wanted his father to stay on, the Teachers enlightened him that Vişavākya was only his guardian; and his father, mother and brother were working as attendants in his house. He went home and duly respected them: he became famous for his vinaya. Once he wanted to give some specific medicine to a monk, but as his wedding was at hand, it was forgotten. He remembered it at the moment of wedding. He felt sorry and repentant for it. He left the bride to be wedded and rushed to the monk to give the medicine. By virtue of this superior bhāvarā, he attained omniscience.)
REPENTANCE AND RENUNCIATION PANACEA AGAINST SINS: Caņdasoma and others were ready to practise all that, but their sin was pricking in their heart, against which the sovereign remedy was, they were advised, repentance with renunciation. The king was much impressed by the integrity of the monks; his mind became very much inclined to religious life; and, quietly offering salutations to Dharmanandana from a distance, he returned to his palace by midnight for rest (Pages 90.21-91.8; *39.4-9).
PURANDARADATTA BECAME A SRĀVAKA: With the dawn (described 91.9-13) announced by bards, the king woke up, finished his morning duties, came, along with his minister, to the park, and paid respects to Dharmanandana, who, he could realize, was aware of his arrival earlier night and of his thoughts. He accepted, as he was not able to renounce worldly attachment, the srāvaka-dharma consisting of twelve vows founded on samyaktva (91.21-22). The king and the minister learnt that the monks were to go away that day; they paid respects to and hoped to meet them again; and they returned to the town (Pages 91.8-30; *39.9-20).
MUTUAL AGREEMENT BETWEEN THE FIVE: The five monks (Caņdasoma etc.) were very much attached to each other; and they started leading a rigorous
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