[Footnote 18: _Loc. cit_. III. 37-38. The evening and night are not times to eat, and for the same reason "The Gods eat in the morning, the Seers at noon, the Fathers in the afternoon, the devils at twilight and night" (_ib_. 58). For at night one might eat a a living thing by mistake.] [Footnote 19: _Loc. cit_. II. 27.] [Footnote 20: The pun _m[=a][.m]sa, "Me eat_ will be hereafter whose _meat_ I eat in this life" (Lanman), shows that Jain and Brahman believed in a hell where the injured avenged themselves (Manu, V. 55; HYÇ. III. 26), just as is related in the Bhrigu story (above).] [Footnote 21: By intuition or instruction.] [Footnote 22: _Loc. cit_. I. 15 ff.] [Footnote 23: _Loc. cit_. 121 ff. Wilson, _Essays_, I. 319, gives a description of the simple Jain ritual.] [Footnote 24: Who says "may be."] [Footnote 25: Mukunda.] [Footnote 26: This 'keeping _vasso_' is also a Brahmanic custom, as Bühler has pointed out. But it is said somewhere that at that season the roads are impossible, so that there is not so much a conscious copying as a physical necessity in keeping _vasso_; perhaps also a moral touch, owing to the increase of life and danger of killing.] [Footnote 27: In the lives of the Jinas it is said that Jñ[=a]triputra's (N[=a]taputta's) parents worshipped the 'people's favorite,' P[=a]rçva, and were followers of the Çramanas (ascetics). In the same work (which contains nothing further for our purpose) it is said that Arhats, Cakravarts, Baladevas, and Vasudevas, present, past, and future, are aristocrats, born in noble families. The heresies and sectaries certainly claim as much.] [Footnote 28: [=A]c[=a]r[=a]nga S. ii. 15. We give Jacobi's translation, as in the verses already cited from this work.] [Footnote 29: Acting, commanding, consenting, past, present, or future (Jacobi).] [Footnote 30: SBE. xxii. Introd. p. xxiv.] [Footnote 31: JRAS. xx. 279.] [Footnote 32: See Bühler, the last volume of the _Epigraphica Indica_, and his other articles in the WZKM. v. 59, 175. Jeypur, according to Williams, is the stronghold of the Digambara Jains. Compare Thomas, JRAS. ix. 155, _Early Faith of Açoka_.] [Footnote 33: The redaction of the Jain canon took place, according to tradition, in 454 or 467 A.D. (possibly 527). "The origin of the extant Jaina literature cannot be placed earlier than about 300 B.C." (Jacobi, Introduction to _Jain S[=u]tras_, pp. xxxvii, xliii). The present Angas ('divisions') were preceded by P[=u]rvas, of which there are said to have been at first fourteen. On the number of the scriptures see Weber, _loc. cit_.] [Footnote 34: Williams, _loc. cit._ The prayer-formula is: 'Reverence to Arhats, saints, teachers, subteachers, and all good men.']