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life was in danger; the third narrates the story hoor Culapipiya withstood the same when his relatives were in danger; the fourth tells us how Surādeva's. health was endangered by persecutions; and the fifth, how Cullaeagaye was in danger of losing all his property.
The sixth lecture illustrates, by reference to Kuņdakoliya, how the urāsaga is likely to be tempted by internal doubts as to the efficacy of his religious profession suggested by the contrary tenets of the school of Gosāla, the Ājivika leader. The seventh lecture shows the superiority of Jain religion over others from the conversion of Saddalaputta, the devotee of Gosāla, to Jainism by Mabāvira, and his firmness in withstanding all efforts by Gosāla to win him back to his old faith. The eighth lecture narrates the story of Mahāsayaya as to how he was subjected to temptations to sensual enjoyments by his wife Revati, and oleo bow Revati suffered for her conduct in rejecting the Jain religion.
The last two lectures give two examples of a quiet and peaceful spiritual life of the uvāsagas, Nandipipiya and Sālihipiya.
Fergusson College, Poona, 1
2nd Oct. 1980.
P. L. VAIDYA.
