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VIVĀGASUYA
would go through the same course of transmigration as Devadattā and attain liberation. ( $ 195 ).
On reading the above ten narratives, a nonJain reader might ask, why persons so wicked at least in two human lives over attained liberation. The reply is that it is almost an article of faith with the Jain metaphysicians that almost every soul is bhavya, i. e., destined to attain liberation from samsāra sooner or later; the gift of a human life is so precious that it should be used only to lessen the duration of samsāra which can be done by the right use of opportunities, by observing ethical rules and by leading a pious and virtuous life. Licentious life only retards the spiritual progress and lengthens the duration of samsāra. This is the reason why the Jains insist on the right use of human life and opportunities affc rded by it.
The second part of the work also contains ten narratives dealing with the sighteous life of ten persons. Of these only the first is given in full and the rest in bare outline.
There lived in the city of Hatthisisa a king named Adipasattu and his queen Dbāriņi. She saw a lion in dream, conceived and in due course gave birth to a son who was named Subābu. Prince Subāhu was brought up and educated with due oare, and in course of time attained youth,and was married tofive hundred princesses. When once Mahāvīra was on a visit to the town, king Adipasattu and prince Subāhu went out to pay their respects to him, listened to his sermon, and prince Subāhu was so delighted by it that he immediately took the vows. Indrabbūti saw the magnificence of Subāhu's fortune and asked his master who he was
