To gâtrena of the MSS., gâtre na of the ed., I should prefer gâtreshu.
For mandodyamâh of the MSS., mandodyamah of the ed., I substitute mandodyamâ, and in pâda 3, I think kesarakanasobhâ is one word.
[101] See note on p. 95 supra. The sattra and the dîkshâ continue as long as the sacrifice is being performed. The king, therefore, is still wearing the skin of the black antelope, which he put on at the time of his consecration for the sake of performing the sacrifice, since he is obliged to observe this and many other restrictions of the dîkshâ. The minister says that to the pious monarch these obligations are no restraint with respect to his behaviour, which already before has been in accordance with the strictest precepts of the Law.
[102] The white umbrella has been put aside for the time of the dîkshâ.
[103] Viz. Sakra, the Lord of the Devas. Here he is called satayagvan, which is well-nigh synonymous with his common epithet of satakratu.
[104] The spirits of darkness, called Daityas (sons of Diti) or Dânavas (sons of Danu) or Asuras.
[105] It is curious to see this Sakra of the Buddhists making profession in this manner of his Buddhistical faith. If this trait is an old one, Sakra is here represented as a digambara, as he in fact is. The Sabdaratnâvalî gives Arha as a name of Indra; (see Petr. Dict. s. v. arha 2).
[106] Returning from the battle-field on the border of the Ocean to his residence in Heaven, Sakra must needs drive upward.
[107] We have here a remarkable quotation from the Holy Writ of Northern Buddhism. The wording of this sentence in the original: dharmo ha vai rakshati dharmakârinam, is the exact Sanskrit counterpart of the first pâda of a well-known Pâli stanza uttered by the Lord (see Fausböll, Gâtaka I, p. 31; IV, p. 54, and the other passages quoted there):
Dhammo have rakkhati dhammakârim