Continuing with the text that I introduced earlier, here are verses 2 and 3. As with all of the verses of Dhanapāla’s hymn to Mahāvīra, they contain an apparent contradiction that is resolved by reading the Prakrit text differently.

How is it that, despite having destroyed the four passions,
you do not destroy the passions?
    [How is it that you destroy the nine minor passions,
    after having destroyed the four major ones?]
How is it, Teacher of the World, despite the loss of your name and gōtra,
you are known throughout the world?
    [How is it that you are known througout the world,
    having destroyed your nāma-karmas and gōtra-karmas?] [2]

khaviakasāyacaükkō vi nōkasāyakkhayaṁ kaha karēsi
kaha naṭṭhanāmaguttō jayaguru jayapāyaḍō hōsi [2]

खविअकसायचउक्को वि नोकसायक्खयं कह करेसि ।
कह नट्ठनामगुत्तो जयगुरु जयपायडो होसि ॥ २ ॥

The four kaṣāyas are krōdha- ‘anger,’ māna- ‘pride,’ māyā ‘delusion,’ and lōbha- ‘greed.’ The nine kaṣāyas are hāsya- ‘frivolity,’ rati- ‘attachment,’ arati- ‘boredom,’ śōka- ‘grief,’ bhaya- ‘fear,’ jugupsā- ‘disgust,’ puruṣavēda- ‘male sexuality,’ strīvēda- ‘female sexuality,’ napuṁsakavēda- ‘“other” sexuality.’ Nāma- and gōtra- are types of karma that determine the body and social position into which one is born.

How is it that, despite being born into a family of serpents,
you do not ask for sweet milk?
    [How is it that, despite being born into the Jñāta family,
    you do not seek the wealth of the gods?]
How is it that, despite being addicted to delusion and sleep,
you maintain eternal wisdom?
    [How is it that, being a destroyer of delusion,
    you maintain eternal wisdow?] [3]

kaha nāyakuluppannō vi nāha surasaṁ payaṁ na patthēsi
uvvahasi mōhaniddāraō vi kaha sāsayaṁ bōhaṁ [3]

कह नायकुलुप्पन्नो वि नाह सुरसं पयं न पत्थेसि ।
उव्वहसि मोहनिद्दारओ वि कह सासयं बोहं ॥ ३ ॥

In India, as in much of the rest of the world, there is a myth that snakes drink milk. (They don’t.)