[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. _S_akra, the Lord of the Devas. Here he is called _s_ataya_g_van, which is well-nigh synonymous with his common epithet of _s_atakratu. 33. 'As a rule, O you wise ruler, the sacrifice of those who long for the attainment of some good, is a vile act, accompanied as it is by injury done to living beings. Your sacrifice, on the contrary, this monument of your glory, is in complete accordance with your lovely behaviour and your aversion to vices. 34. 'Oh! Happy are the subjects who have their protector in you! It is certain that no father could be a better guardian to his children.' Another said: 35. 'If the wealthy practise charity, they are commonly impelled to do so by the hopes they put in the cultivation of that virtue; good conduct, too, may be accounted for by the wish to obtain high regard among men or the desire of reaching heaven after death. But such a practice of both, as is seen in your skill in securing the benefit of others, cannot be found but in those who are accomplished both in learning and in virtuous exertions.' * * * * * In such a way, then, those whose hearts are pure do not act up to the enticement of the wicked. Knowing this, pure-heartedness is to be striven after. [In the spiritual lessons for princes, also, this is to be said: 'Who to his subjects wishing good, himself exerts, Thus brings about salvation, glory, happiness. No other should be of a king the business.' And it may be added as follows: '(The prince) who strives after material prosperity, ought to act in accordance with the precepts of religion, thinking a religious conduct of his subjects to be the source of prosperity.' Further this is here to be said: 'Injuring animals never tends to bliss, but charity, self-restraint, continence and the like have this power; for this reason he who longs for bliss must devote himself to these virtues.' And also when discoursing on the Tathâgata: 'In this manner the Lord showed his inclination to care for the interests of the world, when he was still in his previous existences.'] * * * * *