,-■?;• tvmmsBWSi&^i... 1«iV M**^ ott^« ''•«^ M. ? r *'%, 5/itf^ PRINCETON, N. J. BL 1010 .S3 V. Siddh anta. Gaina s utras 45 ^A .r^;:i:.t••*t<^^' r.^ - ,. . , .;-,.■• ^■"•iv ■.»'■>!»'«£,■'■•■■'■■' .*■>■ THE i i i SACRED BOOKS OF THE EAST [45] Bonbon HENRY FROWDE Oxford Univet-sity Press Warehouse AmExN Corner. E.C. MACMILLAN & CO., 66 FIFTH AVENUE THE SACRED BOOKS OF THE EAST TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MULLER VOL. XLV Oxfotb AT THE CLARENDON PRESS 1895 [A/^ rights }■escrved^ Cjcforb PRINTED AT THE CLARENDON PRESS UY HORACE HART, PRINTER TO THE UNIVERSITY GAINA SOTRAS TRANSLATED FROM PRAK/'/T BY HERMANN JACOBI PART II THE UTTARADHYAYANA SUTRA THE St)TRAK/?/TANGA SUTRA AT THE CLARENDON PRESS 1895 \^All rights reserved ] CONTENTS. IxTROPL'CTION ...•••••• ^"^ uttarAdhyayana. Lecture 1. On discipline (especially for pupils) . . i 2. On troubles. (About the twenty-two things that cause trouble to monks) ... 8 3. The four requisites (for the attainment of beatitude) . . • • • • ^5 4. Impurity. (Carefulness required for obtaining the end) ^8 5. Death against (and with) one's will . . 20 6. The false ascetic. (Wrong conduct leads to perdition, right conduct to salvation) . 24 7. The parable of the ram, &c. (illustrative of the folly of the sinner who misses his chance of reaching a more exalted state of existence) . • • • • • 27 8. Kapila's verses (in praise of good conduct) . 31 9. The Pravra^ya of king Nami. (A dialogue between him and Indra who advised him to retain the royalty) . . • • 35 10. The leaf of the tree. (A sermon by Mahavira on the punishment of the sinner and the reward of the righteous) . . . . 4 ^ 11. The very learned (monk; his virtues and his superiority) . . • • • • 4 6 12. Harike.fa, (a >^a;z^/ala, turned m.onk ; his victory over a Brahman, whom he converts) . 5° 13. ^itra and Sambhflta. (A dialogue on the vanity of worldly pleasures) . . • 56 14. Ishukara. (A legend, illustrating the ex- cellence of a monastic hfe) . . • 61 VI 11 CONTENTS. Lecture 15. The true monk; (how he should conduct himself) ....... 69 „ 16. The ten conditions of perfect chastity . . 73 ,, 17. The bad -Sramawa; (what a monk should avoid) 77 ,, 18. Sa;7^aya. (King S. turned monk ; he preaches that the state of a monk is preferable to that of a king; illustrations from Gaina history) . 80 19. The son of Mr/ga. (On the punishment in the hells) 88 „ 20. The great duty of the Nirgranthas. (A dia- logue between king Srenika. and a monk on the happiness obtained by righteous- ness. The bad monk is lost) . . .100 21. Samudrapala, (turned monk. On the duties of a monk) . . . . . .108 22. Rathanemi. (The renunciationofArish/anemi; his wife Ra^imati exhorts Rathanemi) . 112 23. Kesi and Gautama. (The followers of Pari-va are brought over to the church of Mahavira) . . . . . .119 24. The Samitis (and the Guptis) . . .129 25. The true sacrifice. (G^ayaghosha, the monk, converts Vi^ayaghosha, the Brahman) . 136 26. The correct behaviour (of monks during the several parts of day and night) . . 142 27. The bad bullocks (compared to bad pupils by Garga) 149 28. The road to final deliverance. (On the fundamental principles of (rainism) . 152 29. The exertion in righteousness. (On the seventy- three articles necessary for reach- ing perfection) . . . . .158 30. The road of penance. (On external and internal austerities) . . . . . 174 31. Mode of life. (A list of articles of the G^aina faith according to the number of their sub- divisions) . . . . . .180 32. The causes of carelessness ; (what excites the passions and produces Karman) . . 184 CONTENTS. IX Lf.cture 33. The nature of Kaiman, (and the subdivisions of it) 34. On Le^ya „ 35. The houseless monk. (The chief duties of a monk) ...... „ 36. On Kving beings and things without Hfe. (The contents of this Lecture are detailed in note 2, pp. 206, 207) .... 192 196 203 206 SUTRAK7?/TANGA. FIRST BOOK. Lecture 1. The doctrine. (On some heretical doctrines) 235-248 Chapter 1. (Materialists, v. 8; Vedantins, v-g^- other materialists, vv. II, 12; Akriyavadins, V. 13; forerunners of the Vaii'eshikas, v. 15; Bauddhas, V. 17; Gawayas, v. 18) . . 235 Chapter 2. (Fatalists, vv. 1-3 ; Agnostics, V. 17; Kriyavadins, v. 24; Buddhists, vv. 25-28, cf. p. 414) . . . . 239 Chapter 3. (Paura«ikas,vv. 6-8; the followers of G6.fala, vv. 11, 12 ; Vainayikas, v. 14) . 243 Chapter 4. (Some popular beliefs, vv. 6, 7. Conclusion) . 246 (how to lead a 249-261 249 253 • 257 261-271 2. The destruction of Karman holy life) Chapter 1 . Chapter 2 . Chapter 3 . 3. The knowledge of troubles Chapter I. (A monk encounters many diffi- culties) ....... Chapter 2. (He is tempted back to domestic life) Chapter 3. (He easily desponds. The opinion refuted that a monk should not provide a sick brother with food) . . . . 261 263 265 CONTENTS. PAGE Lecture 3. Chapter 4. (Several objections removed) . 268 4. Knowledge of women .... 271-278 Chapter 1. (How women tempt a monk) . 271 Chapter 2. (How they treat him afterwards) . 275 5. Description of the hells . . . . 279-286 Chapter 1 . . . . . . .279 Chapter 2 . . . . . . .283 6. Praise of Mahavira . . . . . 287 7. Description of the wicked. (No living beings should be destroyed ; no merit in ablutions and tending the sacrificial fire. A monk should not be selfish) . . . . 292 8. On exertion. (Exertion not leading to works recommended) . . . . .297 9. The Law. (What a monk should abstain from) . . . . . . .301 10. Carefulness. (Some more injunctions and prohibitions) ...... 306 IL The Path. (The same subject continued and concluded) . . , . . .310 12. The creed. (On the four heresies: Agnos- ticism, v. 2 ; Vinayavada, v. 3 ; Akriyavada, vv. 4-10: Kriyavada, v. 11 if.) . . 315 13. The real truth. (Some duties of a pious monk) ....... 320 14. The Nirgrantha. (The same subject con- tinued) . . . . . . ,324 15. The Yamakas. (Miscellaneous topics treated in artificial verses) . . . . .329 16. The song. (On the virtues of a true monk) . 333 SECOND BOOK. Lecture 1. The Lotus. (The parable of the Lotus. The jMaterialists, § 14 ff. Another school of Materialists and the forerunners of the Vaijeshikas, § 20 ft'. The Vedantins, § 25 flf. The fatalists, § 30 flf. Exhortation to follow the true Law, § 35 ff.) . . . . 335 CONTENTS. XI Lecture 2. On activity. (The twelve kinds of committing sin, and sinless actions. Some wicked practices described, § 25 ff. Some more wicked practices, § 60 ff. Right conduct of monks, § 69 ff. ; of laymen, § 75 ff. Re- futation of the 363 heretical philosophical schools, § 79 ff. Conclusion) . . . 3oB „ 3. Knowledge of food. (On the generation of living beings) ...... 3^8 „ 4. Renunciation of activity. (An action is sinful though it be done unconsciously) . . 398 ,, 5. Freedom from error; (what should be main- tained and what not) .... 4C>5 ,, 6. Ardraka; (his dispute with Gojala, a Bud- dhist, a Vedic priest, a Vedantin, and a Hastitapasa) . . . . . • 'I09 „ 7. Nalanda. (Udaka, a follower of Par^va, is converted by Gautama) . . . -4^9 Index of Names and Subjects . . • • -437 Index of Sanskrit and Vkakrit Words . . • 443 Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . 453 INTRODUCTION Ten years have elapsed since the first part of my translation of 6^aina Sutras appeared. During that decen- nium many and very important additions to our knowledge of Cainism and its history have been made by a small number of excellent scholars. The text of the canonical books, together with good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions pub- lished by native scholars in India. Critical editions of two of them have been published by Professors Leumann ^ and Hoernle ^ ; and the latter scholar has added a careful translation and ample illustrations to his edition of the text. A general survey of the whole 6'aina literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts ^ and in his learned treatise ^ on the sacred literature of the Cainas. The development of 6^aina learning and science has been studied by Professor Leumann, and some 6'aina legends and their relations to those of the Brahmans and Buddhists have been investigated by the same scholar ^. An important document for our knowledge of the old history of the 5vetambara sect has been edited 1 Das Aupapatika Sfitra, in the Abhandlnngen fiir die Kunde des Morgen- landes, vol. viii ; and Da^avaikalika Sutra iind Niryukti, in the Journal of the German Oriental Society, vol, xlvi. ^ The Uvasaga Dasao : (in the Bibliotheca Indica"), vol. i. Text and Com- mentary, Calcutta, 1S90 ; vol. ii. Translation, 18SS. 5 Berlin, 1S88 and 1892. * In the Indische Studien, vol. xvi, p. 211 ff., and xvii, p. i ff ; translated in the Indian Antiquary and edited separately, Bombay, 1893. ^ In the Actes du VI Congres International des Orientalistes, section Arienne, p. 469 ff., in the 5th and 6th vols, of the Wiener Zeitschrift fiir die Kunde des Morgenlandes, and in the 4Sth vol. of the Journal of the (Jerman Oriental Society. XIV GAINA SUTRAS. by myself^, and the history of some of their Ga^/^/^as has been made known from their hsts of teachers by Hoernle and Klatt. The last-named scholar, whom we have all but lost by this time, has prepared a biographical dictionary of all 6^aina writers and historical persons, and he has issued specimens of this great Onomasticon, while Hofrat Biihler has written a detailed biography of the famous encyclo- paedist Hemay^andra ^. The same scholar has deciphered the ancient inscriptions, and discussed the sculptures excavated by Dr. Flihrer at Mathura ^, and the important inscriptions at Sra.va.ua. Be/go/a have been edited by Mr. Lewis Rice ^ ; M. A. Earth has reviewed our know- ledge of 6'ainism ^, and likewise Biihler in a short paper ^. Lastly Bhandarkar has given a most valuable sketch of the whole of Cainism '^. All these additions to our knowledge of Cainism (and I have but mentioned the most remarkable ones) have shed so much clear light on the whole subject that little room is left now for mere guesswork, and the true historical and philological method can be applied to all its parts. Still some of the principal problems require elucida- tion, while the proffered solution of others is not accepted by all scholars. I, therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the settling of which the works translated in this volume offer valuable materials. It is now admitted by all that Nataputta (Cwatr/putra), who is commonly called Mahavira or Vardhamana, was a contemporary of Buddha ; and that the Niga;////as ® ^ The Pnii^ish/apaivan by Hema^anclra, Bibliotheca Indica. ^ Denkschiiften der philos.-histor. Classe der kaiserl. Akademie der Wissen- schaften, vol. xxxvii, p. 171 ff. ^ Wiener Zeitschrift fiir die Kunde des Morgenlandes, vols, ii and iii. Epigraphia Indica, vols, i and ii. * Bangalore, 1889. '' The Religions of India. Bulletin des Religions de ITnde, 1889-94. '' IJber die indische Secte der Jaina. Wien, 1887 ■^ Report for 1883-84. ' Niga^/Z/a is apparently the original form of the word, since it is thus spellefl in the Ajoka inscription, in Pali, and occasionally by the Cainas. though the phonetic laws of all three idioms would have given preference to the form niggantha, the more frequent spelling in Caina works. INTRODUCTION. XV (Nirgranthas), now better known under the name of 6^ainas or Arhatas, already existed as an important sect at the time when the Buddhist church was being founded. But it is still open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in the canonical and other books of the present 6^ainas, or underwent a great change up to the time of the composition of the Siddhanta. In order to come nearer the solution of this question, it may be desirable to collect from the pub- lished Buddhist works, as the oldest witnesses we can summon, all available information about the Niga/////as, their doctrines and religious practices. In the Anguttara Nikaya, III, 74, a learned prince of the lAkkh2Lv\s, of Vai^ali;, Abhaya \ gives the following account of some Niga«///a doctrines : ' The Niga;^///a Nataputta, sir, v.'ho knows and sees all things, who claims perfect knowledge and faith (in the following terms) : " walking and standing, sleeping or waking, I am always possessed of perfect knowledge and faith ;" teaches the annihilation by austerities of the old Karman, and the prevention by in- activity of new Karman. When Karman ceases, misery ceases ; when misery ceases, perception ceases ; when per- ception ceases, every misery will come to an end. In this way a man is saved by pure annihilation of sin (ni^ara) which is really effective.' The Gaina counterpart to these tenets can be collected from the Uttar^dhyayana XXIX. ' By austerities he cuts off Karman,' § 27. 'By renouncing activity he obtains inactivity; by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before,' ^ o,"]. The last stages in this process are fully described in §§ 71, 1 There are apparently two persons of this name. The other Abhaya, a son of king ^'re^zika, was a patron of the Cainas, and is frequently mentioned in their legends and in the canonical books. In the Ma^o-^/nma Nikaya 58 (Abhayakumara Sutta) it is related that the Niga;^//^a Nataputta made him engage in a disputation with Buddha. The question was so adroitly framed that whether the answer was Yes or No, it involved Buddha in self-contradiction. But the plan did not suc^xed, and Abhaya was converted by Buddha. There is nothing in this account to elucidate the doctrines of Nataputta. xvi GAINA sOtRAS. 72. And again, in XXXII, v. 7, we read : ' Karman is the root of birth and death, and birth and death they call misery.' The nearly identical verses 34, 47, 60, 73, 86, 99 may be thus condensed : ' But a man who is indifferent to the object of the senses, and to the feelings of the mind [this comes nearest to the Buddhist vedana, perception], is free from sorrows ; though still in the Saws^ra, he is not afflicted by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water.' The above assertion that Nataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the G^ainas. Another piece of information about Niga«///a doctrines may be gathered from the Mahavagga VI, 31 (S. B. E., vol. xvii, p. 108 ff.) There a story is told of Siha \ the general of the 'Likk/iavis, who was a lay disciple of Nata- putta. He wanted to pay the Buddha a visit; but Nata- putta tried to dissuade him from it, because the Niga;///^as held the Kriyavada, while the Buddha taught the Akriya- vada. Siha, however, setting his master's prohibition at nought, went to the Buddha on his own account, and was, of course, converted by him. Now the statement that the Niga/////as embraced the Kriyavada is borne out by our texts ; for in the Sutrakr/tariga I, 12, 21, below^ p. 319, it is said that a perfect ascetic ' is entitled to expound the Kriyavada ; ' and this doctrine is thus expressed in the A-^aranga Sutra I, i, i, 4 (part i, p. 2): 'He believes in soul, believes in the world, believes in reward, believes in action (believed to be our own doing in such judgments as these) : " I did it ; " "I shall cause another to do it ; " " I shall allow another to do it.'" ' Another lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Ma^/dma Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest, as the Buddha teaches, or the ^ The name .Siha occurs in Ihe Bhagavati (Calcutta edition, p. 1267, see Hoernle, Uvasaga Dasao Appendix, p. 10) as that of a disciple of Mahavira ; but as he was a moni:, he cannot be identified with his namesake in the Mahavagga. INTRODUCTION. XVll sins of the body, as the Niga;///^a Nataputta contends. In the beginning of the discourse UpaH states that his master uses the term danda., punishment, for what is commonly j"" called kamma, deed, act. This is true, though not quite to the letter; for the word kamma occurs also in the 6'aina Sutras in that sense. The term dan da, however, is at least as frequently used. Thus, in the Sutrakr/tanga II, 2, p. 357 ff., the thirteen kinds of ' committing sins ' are treated of, and in the first five cases the word which I have translated 'committing sins' is in the original dajida- samada;/e, and in the remaining cases kiriya//^a;ze, i.e. kriyasthana. The Niga;///^a Upali goes on to explain that there are three dawrtfas, the danda of body, that of speech, and that of mind. This agrees with the 6^aina doctrine expressed in nearly the same words in the Sthanahga Sutra, 3rd uddej-aka (see Indian Antiquary, IX, p. 159). The second statement of Upali, that the Niga«///as con- sider sins of the body more important than sins of the mind, is in perfect harmony with G'aina views. For in the Sutrakrztahga II, 4, p. 398 ff., the question is discussed whether sins may be committed unconsciously, and it is boldly answered in the affirmative (compare note 6, p. 399) ; and in the Sixth Lecture of the same book (p. 414) the Buddhists are severely ridiculed for maintaining that it depends on the intention of the man whether a deed of his be a sin or not. In the Ahguttara Nikaya III, 70, 3, some practices of Nigaw/Z-a laymen are discussed. I translate the passage thus : ' O Visakh^, there is a class of Sama;/as who are called Niga7^//^as. They exhort a Savaka thus : " Well, sir, you must desist from doing injury to beings in the East beyond a yq^ana from here, or to those in the West, North, South, always beyond a yq^ana from here." In this way they enjoin tenderness by making him spare some living beings ; in this way they enjoin cruelty by making him not spare other living beings.' It is not difficult to recognise under these words the Digvirati vow of the 6^ainas, which [45] b XV) 11 GAINA SUTRAS. consists in laying down the limits beyond which one shall not travel nor do business in the different directions. A man who keeps this vow cannot, of course, do any harm to beings beyond the limits within which he is obliged to keep. This is so distorted by the hostile sect as to lay the rule under discussion open to blame. We cannot expect one sect to give a fair and honest exposition of the tenets of their opponents; it is but natural that they should put them in such a form as to make the objections to be raised against them all the better applicable. The 6^ainas were not a whit better in this respect than the Bauddhas, and they have retorted upon them in the same way ; witness their misrepresentation of the Buddhist idea that a deed becomes a sin only through the sinful intention of the doer, in a passage in the present volume, p. 414, v. 36 ff., where the sound principle of the Buddhists is ridiculed by applying it to a fictitious and almost absurd case. The passage in the Ahguttara Nikaya, which we have just discussed, goes on as follows: ' On the Uposatha "day they exhort a Savaka thus : " Well, sir, take off all your clothes and declare : I belong to nobody, and nobody belongs to me." Now his parents know him to be their son, and he knows them to be his parents. His son or wife know him to be their father or husband, and he knows them to be his son or wife. His slaves and servants know him to be their master, and he knows them to be his slaves and servants. Therefore (the Niga;////as) make him use lying speech at the time when he makes the above declarations. On this account I charge him with lying speech. After the lapse of that night he enjoys pleasures (by means of things) that were not freely given. On this account I charge him with taking of what is not freely given.' According to this statement, the duties of a Niga/^Z/^a layman became, during the Uposatha days, equal to those of a monk ; it was on common days only that the difference between layman and monk was realised. This description, however, does not quite agree with the Posaha rules of the (7ainas. Bhandarkar gives the following definition of Posaha INTRODUCTION. XIX according to the Tattvarthasaradipika, which agrees with what we know about it from other sources: ' Posaha, i.e. to observe a fast or eat once only or one dish only on the two holy days (the eighth and the fourteenth of each fort- night), after having given up bathing, unguents, ornaments, company of women; odours, incense, lights, &c., and assumed renunciation as an ornament.' Though the Posaha obser- vances of the present 6^ainas are apparently more severe than those of the Buddhists, still they fall short of the above description of the Niga;///^a rules ; for a Caina layman does not, to my knowledge, take off his clothes during the Posaha days, though he discards all ornaments and every kind of luxury; nor must he pronounce any formula of renunciation similar to that which the monks utter on entering the order. Therefore, unless the Buddhist account contains some mistake or a gross misstatement, it would appear that the G^ainas have abated somewhat in their rigidity with regard to the duties of laymen. Buddhaghosa, in his commentary on the Brahma^ala Sutta, Digha Nikaya I, 2, 38^, mentions the Niga«///as as holding the opinion, discussed in the text, that the soul has no colour, in contradistinction to the A^ivikas, who divide mankind into six classes according to the colour of the A A Atman ; both Niga;///^as and A^ivikas, however, agree in maintaining that the soul continues to exist after death and is free from ailments (arogo). Whatever may be the exact meaning of the last expression, it is clear that the above description squares with the opinions of the 6^ainas about the nature of the soul, as described below, p. 173 f. In another passage (I.e. p. 168) Buddhaghosa says that Niga;////a Nataputta considers cold water to be possessed of life (so kira sitodake sattasa«/7i hoti), for which reason he does not use it. This doctrine of the Cainas is so generally known that I need not bring forward any quotation from the Sutras in support of its genuineness. This is nearly all the information on the doctrines of the ^ Sumangala Vilasini, p. 119 of the Pali Text Society edition. b 2 XX GAINA SUTRAS. ancient NigawZ/ms which I have been able to gather from the PaH texts. Though it is less than we desire, its value is not to be underrated. For with one exception all the doctrines and usages of the ancient Niga7////as mentioned agree with those of the present 6^ainas, and they comprise some of the fundamental ideas of 6"ainisni. It is therefore not probable that the doctrines of the G"ainas have under- gone a great change in the interval between the quoted Buddhist records and the composition of the 6'aina canon. I have purposely deferred the discussion of the classical passage on the doctrines of Niga;///^a Nataputta, because it leads us to a new line of inquiry. The passage in question occurs in the Sama;7;zaphala Sutta of the Digha Nikaya ^ I translate it in accordance with Buddhaghosa's com- ment in the Sumahgala Vilasini. ' Here, great king, a Niga;////a is protected by restraint in four directions (>^atu- y amasawzvarasa wvu 1 6). How, great king, is a Nigauf/ia. protected by restraint in four directions ? Here, great king, a Nigau^/ia. abstains from all (cold) water, he abstains from all bad deeds, by abstinence from all bad deeds he is free from sins, he realises abstinence from all bad deeds. In this way, great king, a Niga/////a is protected by restraint in four directions. And, great king, because he is thus protected, the Niga7////a Nataputta's soul is exalted, is restrained, is well settled 2. '^ — This is, certainly, not an accu- rate nor an exhaustive description of the Gains, creed, though it contains nothing alien from it, and successfully imitates the language of the 6"aina Sutras. As I have already explained elsewhere 2, I think the term /^atuyama- sa/z/varasawvuto has been misunderstood not only by the commentator, but also by the author of the text. For ^ Page 57 of the edition in the Pali Text Society. ^ The translations of Gogerly and of Burnouf in Grimblot, Sept Siittas Palis, were made without the help of a commentary, and may, therefore, be passed by. It is, however, open to doubt whether Bnddhaghosa has drawn his in- formation from genuine tradition, or had to rely on conjectures of his o\\ n. ^ See my paper, ' On Mahavira and his Predecessors.' in the Indian Antiquary, IX, 158 ff., where some of the above problems have been treated. INTRODUCTION. XXI the Pali /^atuyama is equivalent to the Pr^krzt /^-atu^- ^ama, a well-known 6"aina term which denotes the four vows of Parj-va in contradistinction to the five vows {pa.uk a mahavvaya) of Mahavira. Mere, then, the Buddhists, I suppose, have made a mistake in ascribing to Nataputta Mahavira a doctrine which properly belonged to his prede- cessor Parj-va. This is a significant mistake ; for the Buddhists could not have used the above term as descrip- tive of the Nigaw///a creed unless they had heard it from followers of Parjva, and they would not have used it if the reforms of Mahavira had already been generally adopted by the Niga;////as at the time of the Buddha. I, therefore, look on this blunder of the Buddhists as a proof for the correctness of the 6'aina tradition, that followers of Parj-va actually existed at the time of Mahavira. Before following up this line of inquiry, I have to call attention to another significant blunder of the Buddhists : they call Nataputta an Aggivesana, i.e. Agnivai^-y^yana ; according to the 6^ainas, however, he was a Kai^yapa, and we may credit them in such particulars about their own Tirthakara. But Sudharman, his chief disciple, who in the Sutras is made the expounder of his creed, was an Agni- vaii-yayana, and as he played a prominent part in the pro- pagation of the Caina religion, the disciple may often have been confounded by outsiders with the master, so that the Gotra of the former was erroneously assigned to the latter. Thus by a double blunder the Buddhists attest the exis- tence of Mahavira's predecessor Parj-va and of his chief disciple Sudharman. That Parj-va was a historical person, is now admitted by all as very probable ; indeed, his followers, especially Kej-i\ who seems to have been the leader of the sect at the time of Mahavira, are frequently mentioned in Caina Sutras in such a matter-of-fact way, as to give us no reason for doubting the authenticity of those records. The legend in ' In the RiVapraJTii Pari-va has a discussion with i^ 1 mr/gatr/shwambhasi snata/^ jaja^rmgadhanurdhara/^ n There goes the son of a barren woman, bearing a chaplet of sky-flowers, having bathed in the water of a fata morgana, and carrying a bow made of a hare's horn. LECTURE I. or hurtful, neither for his own sake nor for anybody else's, nor without such a motive. (25). In barbers' shops^ or houses, on the ground separat- ing two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her, (26) Any instruction the wise ones ^ may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27) (The teacher's) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk. (28) Wise, fearless monks consider even a rough instruction as a benefit, but the fools hate it, though it produces patience and purity of mind. (29) He should occupy a low, firm seat, which does not rock ; seldom rising and never without a cause, he should sit motionless. (30) At the right time a monk should sally forth, and he should return at the right time ; avoiding to do anything out of time, he should do what is appro- priate for each period of the day. (31) A monk should not approach (dining people) sitting- in a row, but should collect alms that are freely given ; having begged according to the sanc- tioned rules, he should eat a moderate portion at the proper time. (32) A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party ; another monk should not pass him to get the start of him. (33) ' Samara, explained by the commentator barbers' shop or smithy, with the addition that it includes all places of low people. 2 Buddha/^. UTTAR AD H Y AYAN A. Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted^ food that was prepared for somebody else^. (34) In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35) A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweet- ened ^ (36) (The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse ; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37) (A bad pupil thinks :) ' I get but knocks and boxes on the ear, hard words and blows ; ' and he believes a teacher who instructs him well, to be a malevolent man. (38) A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation * ; but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teacher's anger, nor ^ Phasuya, translated prasuka, and explained: free from living beings. ^ Parakac^a, prepared for the householder or some other person, but not for the monk himself. ^ The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentary. * I translate according to the interpretation of the commentator, which is probably right ; but the text sets all rules of grammar at defiance. LECTURE I. should he himself grow angry ; he should not offend the teacher nor irritate him by proclaiming his faults \ (40) Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. (41) He who adopts the conduct which the wise ones^ have attained by their virtues and always practised, will not incur blame. (42) Guessing the teacher's thoughts and the purport of his words, one should express one's assent, and execute (what he desires to be done). (43) An excellent pupil needs no express directions, or he is (at least) quickly directed ; he always carries out his duties as he is told. (44) An intelligent man who has learned (the sacred texts) takes his duties upon himself^ and he be- comes renowned in the world ; as the earth is the dwelling of all beings, so he will be a dwelling of all duties. (45) When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct*, are satisfied (with a pupil), they will make over to him their extensive and weighty^ knowledge of the sacred texts. (46) His knowledore will be honoured, his doubts will be removed, he will gladden the heart of his teacher ^ Literally, search for the goad. 2 Buddha. ^ Namati, literally, bows down. * Puvvasawthuya = purvasa;;2Stuta. Besides the meaning rendered in my translation the commentator proposes another: already famous. ^ Ktth'iyz = arthika, having an object or purpose, viz. moksha; it is therefore frequently rendered : leading to liberation. 8 UTTARADHYAYANA. by his good acts ; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha \ or a god of great power and small imperfections. (48) Thus I say 2. SECOND LECTURE. ON TROUBLES ^ O long-lived (6^ambusvamin)! I (Sudharman)have heard the following Discourse * from the Venerable (Mahavira) : Here^, forsooth, the Venerable Ascetic Mahavira of the Kai"yapa Gotra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant. ^ I. e. a liberated or perfected soul. ^ Ti bSmi = iti bravimi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi. ' Parisaha, that which may cause trouble to an ascetic, and which must be cheerfully borne. * The commentator (Devendra) says that when Mahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse : deva devi/« nara narim jabaraj /^api S3.ha,nm 1 tirya«/^o pi ka. t3.ira.skim menirS bhagavadgiraw 11 The gods, men, iSabaras, and animals took the language of the Lord for their own. Cf Acts ii. 11. ® L e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence. LECTURE II. These, then, are the twenty-two troubles declared by the Venerable Ascetic Mahavira, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant : 1. A\g2.nkh2. (^gupsa)-parisaha, hunger; 2. pivasa (pipasa)-p., thirst; 3. siya (5ita)-p., cold; 4. usi;za (ush;ia)-p., heat; 5. da;;2samasaya (daw^ama5aka)-p., gad-flies, and gnats ^ ; 6. a>^ela-p., nakedness^; 7. arati-p., to be discontented with the objects of control. 8. itthi (stri)-p., women ; 9. /^ariya (/^arya)-p., erratic life; 10. nisihiya {naishedhiki)-p., place for study; 11. se^^a (5ayya)-p., lodging; 12. akkosa (akr65a)-p., abuse; 13. vaha (vadha)-p., corporal punishment; 14. ^aya;^a (ya>^ana)-p., to ask for something; 15. alabha-p., to be refused ; 16. roga-p., illness ; 17. ta/^a-phasa (trzVzaspar^a), pricking of grass; 18. ^alla-p., dirt; 19. sakkarapurakkara (satkarapura/^kara)-p., kind and respectful treatment; 20. panna (pra^;^a)-p., understanding; 21. anna?^a (a^;'2ana)-p., ignorance; 22. sammatta (samyaktva)-p., righteousness. ^ This is to include all biting or stinging insects, as lice, &c, "^ This is binding on the Ginakalpikas only, not on common monks. lO UTTARADHYAYANA. ^The enumeration of the troubles has been de- livered by the Ka^yapa^, I shall explain them to you in due order. Listen to me. (i) 1. Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it. (2) Though emaciated like the joint of a crow's (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3) 2. Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things) ; he should try to get dis- tilled^ water. (4) Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5) 3. If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the 6^ina. (6) ' I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself;' such a thought should not be entertained by a monk. (7) ^ The preceding part of this lecture is in prose, the rest is in jloka. The numbers placed before the verses refer to the above enumeration of the troubles. It will be seen that two stanzas are allotted to each of them. '^ I. e. Mahavira, who belonged to the Gotra of Kajyapa. ^ Viga2imgzy2.na.f?i vusimao — sawyatana?« va^yavataw. Vusimao is gen. sing., it is here used in juxtaposition with a word in gen. plur. Such an irregularity would of course be impossible in classical Prakr/'t, but the authors of metrical Gaina Sutras take such liberties with grammar that we must put up with any faulty expression, though it would be easy to correct it by a conjecture. LECTURE V. 23 3 hair, baldness — these (outward tokens) will not save a sinful ascetic. {21) A sinner, though he be a mendicant (friar), will not escape hell ; but a pious man, whether monk or householder, ascends to heaven. (22) A faithful man should practise ' the rules of con- duct for householders ; he should never neglect the Posaha fast- in both fortnights, not even for a single night. (23) When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones ^ share the world of the Yakshas. (24) Now a restrained monk will become one of the two : either one free from all misery or a god of great power. (25) To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious (gods dwell) — who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of many suns — to such places go those who are trained in self-con- trol and penance, monks or householders, who have obtained liberation by absence of passion. (26-28) Having heard (this) from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not tremble in the hour of death. (29) ' Kaewa phasae=kayena sprzjet, literally, touch with his body. 2 The Posaha of the Gainas corresponds to the Uposatha of the Buddhists. Hoernle in note 87 of his translation of the Uvasaga Dasao (Bibliotheca Indica) says of the Posaha : it is distinguished by the four abstinences (uvavasa) from food (ahara), bodily attentions (jarirasatkara), sexual intercourse (abrahma) and daily work (vyapara). ^ Literally, skin and joints. 24 UTTARADHYAYANA. A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death). (30) When the right time (to prepare for death) has arrived, a faithful (monk) should in the presence (of his teacher) suppress all emotions (of fear or joy) and wait for the dissolution of his body. (31) When the time for quitting the body has come, a sage dies the ' death with one's will,' according to one of the three methods \ (32) Thus I say. SIXTH LECTURE. THE FALSE ASCETIC^. All men who are ignorant of the Truth are subject to pain ; in the endless Sa;;2sara they suffer in many ways, (i) Therefore a wise man, who considers well the ways that lead to bondage^ and birth, should ^ These three methods are (i) bhaktapratyakhyana, (2) ihgi- tamarawa, (3) padapopagamana. They are fully described in the AX-arahga Sutra I, 7, 8, 7 ff., see part i, p. 75 f. ^ Kh\idda.g^n\ya.n//iig^a.m = Kshullakanirgranthiyam. KshuUaka originally means ' small, young,' but I do not see that the contents of this lecture support this translation, though the commentators would seem to favour it. ^ Devendra here quotes the following Sanskrit verse : Kalatrani- gada.m dattva na sa;«tush/a^ pra^apati// 1 bliuyo^py apatyarupewa dadati gala^rmkhalam. The creator was not satisfied when he had given (to man) the wife as a fetter, he added a chain round his neck in the form of children. LECTURE VI. 25 himself search for the truth, and be kind towards all creatures. (2) ' Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds ^' (3) This truth should be taken to heart ^ by a man of pure faith ; he should (therefore) cut off greed and love, and not hanker after his former con- nections. (4) Cows and horses, jewels and earrings, cattle, slaves and servants : all these (possessions) you must give up in order to obtain the power of changing your form at will. (5) ^ Everything that happens to somebody, affects him personally ; therefore, knowing the creatures' love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6) Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass ; only to preserve one's life '^ one should eat the food that is put in one's own alms-bowl. (7) Here some are of opinion that they will be delivered from all misery by merely attending the teacher ^, without abstaining from sins. (8) ^ This verse recurs in Sutrakr/tahga I, 9, 5. ^ Sapehae pase = svaprekshaya paj'yet, he should look at it with his mind or reflectively. However sapehae is usually the absolute participle samprekshya. The meaning is the same in both cases. ^ Some MSS. insert here the following verse : ' Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.' * This is according to the commentators the meaning of the word d6gu;7-^/n rr ^ugupsin. ^ Ayariya;« viditta«aw. The commentator makes this out 26 UTTARADHYAYANA. Acknowledging the truth about bondage and liberation, but talking only, not acting (in accor- dance with these tenets), they seek comfort for themselves in mighty words. (9) Clever talking will not work salvation ; how should philosophical instruction do it ? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (10) They are (going) a long way in the endless Sa?;^- sara ; therefore looking out carefully one should wander about carefully ^ (11) Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one's body only to be able to annihilate one's Karman. (12) Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13) Recoonisino- the cause of Karman, one should 00 wander about waiting for one's death ; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the house- holders for their own consumption). (14) An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bowl) ; but as a bird with its plumage^, so he with his alms-bowl should wander about without desires. (15) to mean: by learning only what right conduct (aX-arikam) is, without living up to it. But it is obvious that the author intends a censure upon the G;7anamarga. ^ As usual this phrase means : one should conduct one's self so as to commit no sin. ^ There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra). LECTURE VII. 27 Receiving alms in a manner to avoid faults \ and controlling one's self, one should wander about in a village (&c.) without a fixed residence ; careful among the careless one should beg one's food. (16) Thus has spoken the Arhat G"/^atr/putra, the venerable native of Vai^ali ^, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17) Thus I say. SEVENTH LECTURE. THE PARABLE OF THE RAM, ETC. As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram^, and brings it up in his yard ; (i) Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2) As long as no guest comes, the poor (animal) lives ; but as soon as a guest arrives, its head is cut off, and it is eaten. (3) As this ram is well treated for the sake of ^ This is the esha«asamiti. On the samitis see below. Twelfth Lecture, 2. ^ Vesalie = Vaijalika. See my remarks on this statement in part i, introduction, p. xi, and Hoernle's notes in his translation of the Uvasaga Dasao, p. 3 ff. ^ Yavasa, explained by mudgamashadi. INIutton of gram- fed sheep is greatly appreciated in India. 28 UTTARADHYAYANA. a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4) An ignorant man kills, tells lies, robs on the high- way, steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5) He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6) He eats crisp goats' meat, his belly grows, and his veins swell with blood — but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7) After having enjoyed pleasant seats, beds, car- riages, riches, and pleasures, after having squan- dered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram^ at the arrival of a guest. (8, 9) Then the sinner who has been killing living beings, at the end of his life falls from his state -, and against his will he goes to the world of the Asuras, to the dark place. (10) As a man for the sake of one Kakini^' (risks and) loses a thousand (Karshapa/^as), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician)^: (11) ^ Aya = a^a, literall}' goat. 2 ^uya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before. ^ According to the commentators the eightieth part of a rupee. * The commentators relate 'old stories' to explain allusions in the text; they will, however, be intelligible without further comment, though I do not contend that those stories were not really old and known to the author of the Siitra. LECTURE VIT. Even so are human pleasures compared with the pleasures of the gods : divine life and pleasures sur- pass (the former) a thousand times and more. (12) Those endowed with excellent knowledgre live many nayutas^ of years; so great a loss suffer the fools in a life of less than a hundred years ! (13) Three merchants set out on their travels, each with his capital ; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable ^ is taken from common life ; learn (to apply it) to the Law. (14, 15) The capital is human life, the gain is heaven ; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16) These are the two courses open to the sinner ; they consist in misery, as corporal punishment, &c. ; for the slave to his lusts ^ has forfeited human life and divine life. (17) Having once forfeited them, he will have to endure these two states of misery ; it will be ^ A nayuta or niyuta is equal to 49,786,136,000,000,000,000,000,000,000,000. It is derived in the following way : I purvanga = 8,400,000 I purva = 8,400,000 piarvangas. I nayutanga = 8,400,000 purvas. I nayuta = 8,400,000 nayutangas. - This parable closely corresponds to Matih.xxv. 14, Luke xix. i r. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann, a pupil of Professor Leumann of Strassburg. ^ Lolayasaa'/ie = lolatajaZ/^a. The commentator takes lolata for 161a and makes the word a karmadharaya. I think that the word ja//^a which originally means 'one who deceives others ' is used here in the sense ' one who deceives himself.' 30 UTTARADHYAYANA. difficult for him to attain an upward course^ for a long time to come. (i8) Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one's mind). He who brings back his capital, is (to be com- pared to) one who is born again as a man. (19) Those men who through the exercise of various virtues 2 become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20) But he who increases his capital, is (to be com- pared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods^ (21) When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22) As a drop of water at the top of a blade of Ku^a- grass dwindles down to naught when compared with the ocean, so do human pleasures when com- pared with divine pleasures. (23) The pleasures in this very limited life of men are like (the water at) the top of a blade of Ku5a-grass; for the sake of what will a man not care to gain and ^ I. e. birth as a man or a god. 2 ^iksha. The commentator quotes the following passage in Prakm : Souls gain human birth through four causes : (i) a kind disposition (prakr/tibhadrata), (2) love of discipline (prakrz- tivinitata), (3) compassion (sanukrojanata), and (4) want of envy (amatsarita). 3 For a higher rank than that of a god, e. g. that of a KevaHn, cannot, in the present state of the world, be attained. LECTURE VIII. 31 to keep (so precious a good which he risks to lose)? (24) He who has not renounced pleasure, will miss his aim (i.e. the true end of his soul); for though he has been taught the right way, he will go astray again and again. (25) But he who has renounced pleasure, will not miss his aim ; (he will think) : I have learned that, by getting rid of this vile body, I shall become a god. (26) He will be born among men where there is wealth, beauty, glory, fame, long life, and eminent happiness. (27) See the folly of the sinner who practises un- righteousness : turning away from the Law, the great sinner will be born in hell. (28) See the wisdom of the wise man who follows the true Law : turning away from unrighteousness, the virtuous man will be born as a god. (29) A wise man weighs in his mind the state of the sinner and that of the virtuous man ; quitting the state of the sinner, a sage realises that of the virtuous. (30) Thus I say. EIGHTH LECTURE. kapila's verses \ By what acts can I escape a sorrowful lot in this unstable ineternal Sa7;2sara, which is full of misery ? (i) ^ This lecture is ascribed to Kapila. According to an old story, told in the commentary, he was the son of Kaj-yapa, a Brahman 32 UTTARADHYAYANA. Quitting your former connections place your affection on nothing ; a monk who loves not even those who love him, will be freed from sin and hatred. (2) Then the best of sages, who is exempt from of Kau^ambi, and his wife Ya^a. When Kajyapa died, his place was given to another man. His wife then sent her boy to A'avasti to study under Indradatta, a friend of his father's. That man was wiUing to instruct the boy, and procured him board and lodging in a rich merchant's house. Kapila, however, soon fell in love with the servant-girl who was appointed to his service. Once, at a festival kept by her caste, the girl in tears told him that she could not take part in the festivity as she had no money to buy ornaments. To get some she asked him to go to Dhana, a merchant, who used to give two pieces of gold to the man who saluted him first in the morning. Accordingly Kapila set out in the night, but was taken up by the police and brought before the king, Prasena^it. The student made a clear breast before the king, who was so pleased with him that he promised to give him whatever he should ask. Kapila went in the garden to consider what he should ask ; and the more he thought about it, the more he raised the sum which he believed he wanted, till it came to be ten thousand millions. But then, all of a sudden, the light came upon him ; he began to repent of the sinful life he had led up to that time, and tearing out his hair he became a Svaya7«sa7;/buddha. Returning to the king, he pronounced verse 1 7 : The more you get, (fee, and giving him the Dharmalabha, he went his way. He practised austerities and acquired superior knowledge, by dint of which he came to know that in a wood, eighteen leagues from Ra^agr/ha, lived a gang of five hundred robbers, under a chief Bala- bhadra. These men, he knew, would become converts to the right faith ; accordingly he went to the wood where they lived. He was made prisoner, and brought before the leader of the robbers. To have some fun out of him they ordered him to dance, and on his objecting that there was none to play up, they all clapped their hands to beat the time. He then sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating this stanza after each following verse (as dhruva), till at last all the robbers were converted. LECTURE VIII. ;^^ delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. (3) All fetters (of the soul), and all hatred, every- thing of this kind, should a monk cast aside ; he should not be attached to any pleasures, examining them well and taking care of himself. (4) A stupid, ignorant sinner who never fixes his thoughts on the soul's benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a fly is caught on gl^ie. (5) It is difficult to cast aside the pleasures of life, weak men will not easily give them up ; but there are pious ascetics (sadhu) who get over the im- passable (Sawsara) as merchants cross the sea. (6) Some there are who call themselves 6'rama;^as, though they are like the beasts Ignorant of (the prohibition of) killing living beings ; the stupid sinners go to hell through their superstitious beliefs \ (7) One should not permit (or consent to) the killing of living beings ; then he will perhaps be delivered from all misery ; thus have spoken the preceptors who have proclaimed the Law of ascetics. (8) A careful man who does not injure living beings, is called 'circumspect' (samita). The sinful Kar- man will quit him as water quits raised ground. (9) In thoughts, words, and acts he should do ^ The commentator quotes the following words: brahma«e brahmawam alabheta, indraya kshattram, marudbhyo va.\sya.m, tapase judram, and explains them : he who kills a Brahmawa will acquire Brahma knowledge. [45] D 34 UTTARADHYAYANA. nothing injurious to beings who people the world, whether they move or not. (lo) He should know what alms may be accepted, and should strictly keep these rules ; a monk should beg food only for the sustenance of life, and should not be dainty, (i i) He should eat what tastes badly, cold food, old beans, Vakkasa Pulaga, and for the sustenance of his life he should eat Manghu (ground ba- dara). (12) Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (angavidya) \are not to be called ^'rama- nz-s; thus the preceptors have declared. (13) Those who do not take their life under discipline, who cease from meditation and ascetic practices ^, and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14) And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Sa?;^sara ; those whose souls are sullied by many sins, will hardly ever attain Bodhi. (15) And if somebody should give the whole earth to one man, he would not have enough ; so difficult is it to satisfy anybody. (16) The more you get, the more you want ; your desires increase with your means. Though two mas has would do to supply your want, still you would scarcely think ten millions sufficient. (17) ^ See the note on verse 17 of the Fifteenth Lecture. "^ Samadhiyoga//. Samadhi is concentration of the mind, and the yogas are, in this connection, the operations (vyapara) of mind, speech, and body conducive to it. LECTURE IX. 35 Do not desire (women), those female demons \ on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (i8) A houseless (monk) should not desire women, he should turn away from females ; learning thoroughly the Law, a monk should strictly keep its rules. (19) This Law has been taught by Kapila of pure knowledge ; those who follow it, will be saved and will gain both worlds. (20) Thus I say. NINTH LECTURE. THE PRAVRAGYA OF KING NAMI ^. After (Nami) had descended from the world of the gods, and had been born as a man, he put an end to the influence of delusion, and remembered his former birth, (i) Remembering his former birth, king Nami ^ Rakshasis in the original. ^ The Life of king Nami and his Bodhi is told in the com- mentary. The Prakr/t text of this romance is printed in my ' Ausgewahlte Erzahlungen in Maharash/ri,' Leipzig, 1886, p. 41 ff. Nami is one of the four simultaneous Pratyekabuddhas, i.e. one of those saints who reach the highest stage of knowledge by an effort of their own, not through regular instruction and religious discipline. The Pratyekabuddhas or Svayarasa;7/buddhas (Sahasam- buddha in Prakr/t) do not, however, propagate the true Law, as the Tirthakaras do. As the legend of Nami is not materially connected with our text, I need not give an abstract of it here. D 2 36 UTTARADHYAYANA. became a Svaya;;2sa;;2buddha in the true Law, and placing his son on the throne he retired from the world. (2) After having enjoyed, in the company of the beautiful ladies of his seraglio, excellent pleasures which match those of the heavens, king Nami became enlightened and gave up his pleasures. (3) Having given up the town and country of Mithila, his army, seraglio, and all his retinue, the venerable man retired from the world and resorted to a lonely place. (4) When the royal Seer Nami retired from the world, at the occasion of his Pravra^ya there was an uproar in Mithila. (5) To the royal Seer who had reached the excellent stage of Pravra^ya, 6'akra in the guise of a Brahma^a addressed the following words : (6) ' Why is now Mithila ^ full of uproar ? Dreadful noises are heard from palaces and houses.' (7) On hearing this, the royal Seer Nami, pursuing his reasons and arguments, answered the king of the gods thus : (8) ' In Mithila is the sacred ^ tree Manorama, full of leaves, flowers, and fruits, which sheds a cool shadow ; this tree is always a favourite resort of many (birds). (9) ^ The text has Mahilae, which is against the metre. The locative makes the construction needlessly involved. 2 ^eie, /^aitya. The commentator interprets it as meaning udyana, park; but to make good his interpretation he takes \z.kkh^ for an instrumental plural instead of a nominative sinfjular. The context itself seems to militate against this interpretation ; for it is natural to say of a tree that it has many leaves, but it is rather strained to say the same of a park. LECTURE IX. 37 ' Now, as this sacred tree Manorama is shaken by the storm, the birds, suffering, destitute of refuge, and miserable, scream aloud.' (lo) On hearing this, the king of gods, pursuing his reasons and arguments, answered the royal Seer Nami thus : (ii) " This is fire and storm, your palace is on fire ! Reverend sir, why do you not look after your seraglio ?" (12) Nami answered (see verse 8) : (13) ' Happy are we, happy live we who call nothing our own ; when Mithila is on fire, nothing is burned that belongs to me. (14) * To a monk who has left his sons and wives, and who has ceased to act, nothing pleasant can occur, nor anything unpleasant. (15) ' There is much happiness for the sage, for the houseless monk, who is free from all ties, and knows himself to be single and unconnected (with the rest of the world).' (16) Indra answered (see verse 11) : (17) " Erect a wall, gates, and battlements ; dig a moat; construct ^ataghnis^: then you will be ^ a Kshattriya." (18) Nami answered (see verse 8) : (19) 'Making Faith his fortress, Penance and Self-control the bolt (of its gate). Patience its strong wall, so that guarded in three ways ^ it is impregnable; making Zeal his bow, its string Carefulness in walking (iriya), and its top (where the string is ^ An instrument for defending a town. 2 G a /I' /J /z a si. The commentator explains this as an imperative, but there is no necessity for it. ^ Tigutta, this is a pun on the three guptis. 38 UTTARADHYAYANA. fastened) Content, he should bend (this bow) with Truth, piercing with the arrow, Penance, (the foe's) mail, Karman — (in this way) a sage will be the victor in battle and get rid of the Sawsara.' (20-22) Indra answered (see verse 11) : (23) " Build palaces, excellent houses \ and turrets ; thus you will be a Kshattriya." (24) Nami answered (see verse 8) : (25) ' He who builds his house on the road, will certainly get into trouble ; wherever he wants to go, there he may take up his lodgings.' (26) Indra answered (see verse 11) : (27) " Punishing thieves and robbers, cut-purses and burglars, you should establish public safety ; thus you will be a Kshattriya." (28) Nami answered (see verse 8) : (29) * Men frequently apply punishment wrongly : the innocent are put in prison, and the perpetrator of the crime is set at liberty.' (30) Indra answered (see verse 11) : (31) " O king, bring into subjection all princes who do not acknowledge you ; thus you will be a true Kshattriya." (32) Nami answered (see verse 8) : (33) ' Though a man should conquer thousands and thousands of valiant (foes), greater will be his victory if he conquers nobody but himself. (34) ' Fight with your Self; why fight with external foes? He who conquers himself through himself, will obtain happiness. (35) ' The five senses, anger, pride, delusion, and greed ^ Vardhamanagrz'ha; the houses which are so called, belong to the best kind, see Varaha Mihira, Br/hat Sawhita 53, 36. LECTURE IX. 39 — difficult to conquer is one's self; but when that is conquered, everything is conquered ^' (36) Indra answered (see verse 11): (37) " Offer great sacrifices, feed 6'rama;^as and Brah- ma^^as, give alms, enjoy yourself, and offer sacrifices: thus you will be a true Kshattriya." (38) Nami answered : (39) 'Though a man should give, every month, thou- sands and thousands of cows, better will be he who controls himself, though he give no alms.' (40) Indra answered : (41) "You have left the dreadful a^rama (that of the householder) 2 and are wanting to enter another; (remain what you were), O king, and be content with observing the Posaha-days." (42) Nami answered : (43) * If an ignorant man should eat but a blade of o Kum-grass every month, (the merit of his penance) will not equal the sixteenth part of his who possesses the Law as it has been taught.' (44) Indra answered ; (45) " Multiply your gold and silver, your jewels and ^ The first line of this verse is in the Arya-metre, the second in Anush/ubh ; the whole will not construe, but the meaning is clear. There are numerous instances in which the metre changes in the same stanza from Arya to Anush/ubh, and vice versa, so frequent they are that we are forced to admit the fact that the authors of these metrical texts did not shrink from taking such liberties. 2 Ghorasama. A Gaina author cannot forbear to name things from his religious point of looking at them. Thus only can it be explained that here Indra is made to apply to the ajrama of the householder an attribute which not he but his opponent could have used. Our verse is, however, probably only a later addition, as it has not the burden of the verses put into the mouth of Indra. 40 UTTARADHYAYANA. pearls, your copper, fine robes, and carriages, and your treasury ; then you will be a true Kshat- triya." (46) Nami answered : (47) ' If there were numberless mountains of gold and silver, as big as Kailasa, they would not satisfy a greedy man ; for his avidity is boundless like space. (48) ' Knowing that the earth with its crops of rice and barley, with its gold and cattle, that all this put together will not satisfy one single man, one should practise austerities.' (49) Indra answered : (50) " A miracle ! O king, you give up those wonderful pleasures, in search of imaginary objects ; your very hope will cause your ruin." {51) Nami answered : (52) ' Pleasures are the thorn that rankles, pleasures are poison, pleasures are like a venomous snake ; he who is desirous of pleasures will not get them, and will come to a bad end at last. (53) * He will sink through anger; he will go down through pride ; delusion will block up his path ; through greed he will incur dangers in both worlds.' (54) Throwing off the guise of a Brahma/za, and making visible his true form, ^Sakra saluted him respectfully and praised him with these sweet words : (55) " Bravo ! you have conquered anger ; bravo ! you have vanquished pride ; bravo ! you have banished delusion ; bravo ! you have subdued greed. (56) " Bravo for your simplicity, O saint ! bravo for your humility, O saint! bravo for your perfect patience ! bravo for your perfect liberation ! (57) LECTURE X. 41 '* H ere (on earth) you are the highest man, Reverend sir, and hereafter you will be the highest ; exempt from all blemishes you will reach Perfection, a higher state than which there is none in this world." {58) Thus praising the royal Seer, ^Sakra In perfect faith kept his right side towards him and paid reverence to him, again and again, (59) After having adored the best sage's feet marked by the A'akra and the Aiiku^a^ he flew up through the air, with his crown and his earrings prettily trembling. (60) Nami humbled himself; enjoined by ^'akra in person, the king of Videha left the house, and took upon him 5"rama;2ahood. (61) Thus act the enlightened, the wise, the clever ones ; they turn away from pleasures, as did Nami, the royal Seer. (62) Thus I say. TENTH LECTURE^. THE LEAF OF THE TREE. As the fallow leaf of the tree falls to the ground, when its days are gone, even so the life of men (will ^ The wheel and the hook. ^ This is a sermon delivered by Mahavira to his disciple Indra- bhuti, who belonged to the Gotama Gotra. In the commentary a lengthy legend is given how Gautama came to want this in- struction. As it is not necessary for understanding the contents of this lecture, I may pass it over. 42 UTTARADHYAYANA. come to its close); Gautama, be careful all the while! (i) As a dew-drop dangling on the top of a blade of Kui'a-grass lasts but a short time, even so the life of men ; Gautama, be careful all the while ! (2) As life is so fleet and existence so precarious, wipe off the sins you ever committed; Gautama, &c. (3) ^ A rare chance, in the long course of time, is human birth for a living being ; hard are the con- sequences of actions ; Gautama, &c. (4) When the soul has once got into an earth-body \ it may remain in the same state as long as an Asa?72khya^; Gautama, &c. (5) When the soul has once got into a water-body, &c. (all as in verse 5). (6) When a soul has once got into a fire-body, &c. (all as in verse 5). (7) When the soul has once got into a wind-body, &c. (all as in verse 5). (8) When the soul has once got into a vegetable- body, it remains long in that state, for an endless time, after which its lot is not much bettered ^ ; Gautama, &c. (9) When the soul has once got into a body of a Dvindriya (i.e. a being possessing two organs of ^ Verses 5-9 treat of the 8k6ndriyas or beings which possess but one organ of sense, that of touch. A full description of them as well as of the dvindriyas, &c. is given in the last lecture. ^ The periods called asa??/khya are measured by utsarpiwis and avasarpiwis which correspond to the kalpas of the Hindus, but greatly exaggerated. An asaw/khya is the longest time (ukkosazw = utkarshaw) which a soul may be doomed to live in earth-bodies; see below, XXXVI, 81 ff. ^ This is, according to the commentary, the meaning of duranta. LECTURE X. 43 sense), it may remain in the same state as long as a period called sa;?2khyeya^; Gautama, &c. (lo) When the soul has once got into a body of a Trindriya (i.e. a being possessing three organs of sense), it, &c. (all as in verse lo). (i i) When the soul has once got into a body of a iifaturindriya (i.e. a being possessing four organs of sense), it, &c. (all as in verse lo). (12) When the soul has once got into a body of a Pa?7/{'endriya (i.e. a being possessing five organs of sense), it may remain in the same state as long as seven or eight births; Gautama, &c. (13) When the soul has once got into the body of a god or of a denizen of hell, it may remain in that state one whole life ; Gautama, &c. (14) Thus the soul which suffers for its carelessness, is driven about in the Sai^sara by its good and bad Karman ; Gautama, &c. (15) Though one be born as a man, it is a rare chance to become an Arya ; for many are the Dasyus and M\eM/i2is; Gautama, &c. (16) Though one be born as an Arya, it is a rare chance to possess all five organs of sense ; for we see many who lack one organ or other ; Gautama, &c. (17) Though he may possess all five organs of sense, still it is a rare chance to be instructed in the best Law ; for people follow heretical teachers ; Gautama, &c. (18) Though he may have been instructed in the right Law, still it is a rare chance to believe in it; for many people are heretics ; Gautama, &c. (19) ^ A sawkhi^^a, i.e. sawzkhyeya, is a period which can be measured by thousands of years. 44 UTTARADHYAYANA. Though one beheve in the Law, he will rarely practise it ; for people are engrossed by pleasures ; Gautama, &c. (20) When your body grows old, and your hair turns white, the power of your ears decreases ; Gautama, &c. (21) When your body grows old, and your hair turns white, the power of your eyes decreases ; Gautama, &c. (22) When your body grows old, and your hair turns white, the power of your nose decreases. (23) W^hen your body grows old, and your hair turns white, the power of your tongue decreases. (24) When your body grows old, and your hair turns white, the power of your touch decreases. (25) When your body grows old, and your hair turns white, all your powers decrease. (26) Despondency, the king's evil, cholera, mortal diseases of many kinds befall you; your body wastes and decays; Gautama, &c. (27) Cast aside from you all attachments, as the (leaves of) a lotus let drop off the autumnal ^ water, exempt from every attachment, Gautama, be care- ful all the while! (28) Give up your wealth and your wife ; you have entered the state of the houseless ; do not, as it were, return to your vomit ; Gautama, &c. {29) Leave your friends and relations, the large for- tune you have amassed ; do not desire them a second time ; Gautama, &c. (30) ^ This attribute is here given to ' water,' because in autumn the water becomes pure, and even the purest water has no hold upon the leaves of a lotus ; thus a saint should give up even the best and dearest attachment. LECTURE X. 45 There is now no Cina^ but there is a highly esteemed guide to show the way ; now being on the right path, Gautama, be careful all the while ! (31) Now you have entered on the path from which the thorns have been cleared, the great path ; walk in the right path ; Gautama, &c. (32) Do not get into an uneven road like a weak burden-bearer ; for you will repent of it afterwards ; Gautama, &c. (33) You have crossed the great ocean ; why do you halt so near the shore ? make haste to get on the other side ; Gautama, &c. (34) Going through the same religious practices as perfected saints 2, you will reach the world of per- fection, Gautama, where there is safety and perfect happiness ; Gautama, &c. (35) The enlightened =^ and liberated monk should con- trol himself, whether he be in a village or a town, and he should preach to all* the road of peace; Gautama, &c. (36) Having heard the Buddha's^ well-delivered ^ As this assertion cannot be put in the mouth of Mahavira, this verse must be set down as a later addition — or perhaps as a blunder of the poet similar to that noted before, in IX, 42. ^ This seems, according to the commentary, to be the meaning of the phrase akalevarasewim usiya. Akalevarajr6«i is said to mean as much as kshapakajrewi. ^ Buddha. * B{ihae = vrmhay6t; literally, propagate. ^ Here the word buddha is used as a title ; but its use is very restricted, scarcely going beyond that of a common epithet. This is just what we otherwise should have to assume in order to explain the use by the Bauddhas of that word to denote the founder of their sect. In the Sutrakr/tahga II, 6, 28 Buddha, in the plural, actually denotes the prophets of the Buddhists. 46 UTTARADHYAYANA. sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. {2,7) Thus I say. ELEVENTH LECTURE. THE VERY LEARNED. I shall explain, in due order, the right discipline of a houseless monk who has got rid of all worldly ties. Listen to me. (i) He who is ignorant of the truth, egoistical, greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning. (2) There are five causes which render wholesome discipline impossible : egoism, delusion, carelessness, illness, and idleness : (3) For eight causes discipline is called virtue, viz. : not to be fond of mirth, to control one's self, not to speak evil of others, not to be without discipline, not to be of wrong discipline, not to be covetous, not to be choleric, to love the truth ; for their influence discipline is called virtue. (4, 5) A monk who is liable to the following fourteen charges, is called ill-behaved, and does not reach Nirva/^a : (6) If he is frequently angry ; if he perseveres in his wrath ; if he spurns friendly advice ; if he is proud of his learning; if he finds fault with others; if he is angry even with friends ; if he speaks evil even of a good friend behind his back ; if he is positive in his assertions ; if he is malicious, egoistical, greedy, LECTURE XI. 47 without self-discipline ; if he does not share with others ; if he is always unkind : then he is called ill-behaved. (7-9) But for the following fifteen good qualities he is called well-behaved : if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere In his wrath ; if he listens to friendly advice ; if he is not proud of his learning ; if he does not find fault with others ; if he is not angry with friends ; if he speaks well even of a bad friend behind his back ; if he abstains from quarrels and rows ; if he is enlightened, polite, decent, and quiet: then he is called well-behaved. (10-13) He who always acknowledges his allegiance to his teacher ^ who has religious zeal and ardour for study, who is kind in words and actions, deserves to be instructed. (14) As water put into a shell shines with a doubled brilliancy, so do the piety, fame, and knowledge of a very learned monk. (15) As a trained Kambo^a-steed, whom no noise frightens^, exceeds all other horses in speed, so a very learned monk is superior to all others ^ (16) As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no equal)*, neither has a very learned monk. (17) ^ Literally, who always remains in his teacher's kula. 2 Kanthaka. The horse of Buddha is called Kanthaka ; our passage shows that the word is not a proper noun, but an ap- pellative. ' This is the burden of all verses down to verse 30. * I have supplied these words here and in the following verses. The commentators try to do without them, and labour to point out quahties of the monk, which correspond to the attributes of the subject of the comparison. 48 UTTARADHYAYANA. As a Strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk. (i8) As a sharp-horned, strong-necked bullock, the leader of the herd, is a fine sight, so is a very learned monk. (19) As a proud lion with sharp fangs, who brooks no assault, is superior to all animals, so is a very learned monk (superior to all men). (20) As Vasudeva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk. (21) As a universal monarch with his fourfold army and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk. (22) As Sakra. the thousand-eyed, the wielder of the thunderbolt, the fortress-destroyer, the king of gods, (has no equal), neither has a very learned monk. (23) As the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither has a very learned monk. (24) As the moon, the queen of the stars, surrounded by the asterisms, when she is full at full-moon, (has no equal), neither has a very learned monk. (25) As a well-guarded storehouse of merchants, which is filled with grain of many kinds, (has no equal), neither has a very learned monk. (26) As the best of 6^ambu ^ trees, called Sudar^ana, 1 Eugenia Jambu. According to the commentators the very tree is meant from which G^ambudvipa took its name. They make of the presiding {anad/nys.) deity, the god Anadr/ta. I am not prepared to say that there is such a god as Anadr/ta. The name looks suspicious. I think a«a^//iya is equal to a^/lasthita. LECTURE XL 49 which is the abode of the presiding deity, (has no equal), neither has a very learned monk. (27) As the best of rivers, the ocean-flowingf stream Sita. ^ with its dark waters, (has no equal), neither has a very learned monk. (28) As the best of hills, high mount Mandara, on which various plants shed a bright lustre, (has no equal), neither has a very learned monk. (29) As the ocean of inexhaustible water, the delight of Svayambhu'-, which is full of precious things of many kinds, (has no equal), neither has a very learned monk. (30) Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) Therefore, seeker after the highest truth, study the sacred lore, in order to cause yourself and others to attain perfection. (32) Thus I say. ^ According to the cosmography of the G^ainas the Sitz is a river which takes its rise in the Nila range and falls into the Eastern ocean. The Nila is the fourth of the six parallel mountain-barriers, the southernmost of which is the Himalaya. (Trailokya Dipika, Umasvatis' Tattvarthadhigama Siatra, &c.) ^ This epithet apparently refers to Vishwu's sleeping on the ocean. [45] E 50 UTTARADHYAYANA. TWELFTH LECTURED HARIKE5A. Harike^a-Bala was born in a family of ^vapakas (A'a^^^/alas) ; he became a monk and a sage, pos- sessed of the highest virtues, who had subdued his senses, (i) He observed the rules with regard to walking, begging, speaking, easing nature, and receiving and keeping (of things necessary for a monk) -, controlled himself, and was always attentive (to his duty). (2) He protected from sin his thoughts, speech, and body^, and subdued his senses. * The commentators relate a legend of the principal figure in the following lecture. We may skip his former births and begin with his last. Near the Ganges lived Balak6sh//^a, chief of a KhidiXz. tribe, called Harike^a (the yellow-haired). With his wife Gauri he had a son Bala, who in the course of time became a Gaina monk and a great 7?2shi. On his wanderings he once stayed in the Tinduga-grove near Benares, the presiding deity of which, a Yaksha, became his most fervent follower. One day Bhadra, king Kausalika's daughter, came to the Yaksha's shrine and paid homage to the idol. But seeing the dirty monk, she did not conceal her aversion. The Yaksha, however, to punish her for her want of respect for the holy man, possessed her. As no physician or conjurer could cure her madness, the Yaksha, by whom she was possessed, said she would recover only if she were offered as bride to Bala, the monk. The king agreeing, Bhadra became sound as before and went to the monk to choose him for her husband. Bala of course refused her. She was then married by the king to his Purohita, Rudradeva, whose sacrifice-enclosure is the scene of the occurrences related in the Twelfth Lecture. ^ These are the five Samitis. Compare Bhandarkar, Report on the Search for Sanskrit Manuscripts for 1883-84, p. 98, note t. ^ These are the three Guptis. Compare Bhandarkar, loc. cit. p. 100, note *. LECTURE XII. 51 Once on his begging tour, he approached the enclosure of a Brahmanical sacrifice. (3) When (the priests) saw him coming up, emaciated by austerities, in a miserable condition, and with the poorest outfit, they laughed at him, the ruf- fians. (4) Stuck up by pride of birth, those killers of animals, who did not subdue their senses, the unchaste sinners, made the following speech : (5) ' Who is that dandy coming there ? he is swarthy, dreadful, with a turned-up nose, miserably clad, a very devil ^ of a dirty man, with a filthy cloth put on his neck? (6) ' Who are you, you monster ? or for what purpose have you come here ? you miserably clad devil of a dirty man ! go, get away ! why stand you there?' (7) At this turn the Yaksha, who lived in the Tinduka-tree, had compassion on the great sage, and making his own body invisible spoke the fol- lowing words : (8) " I am a chaste Sramana, controlling myself; I have no property, nothing belonging to me, and do not cook my food ; I have come for food which is dressed for somebody else at the time when I call. {9) " You give away, eat, and consume plenty of food; know that I subsist by begging ; let the mendicant get what is left of the rest." (lo) ' The dinner has been prepared for Brahma/zas, it has been got ready especially for ourselves and for ^ Pi J- a /I' a. A full description of a Visa^a. is given in the Uvasaga Dasao, § 94 of Hoernle's edition. E 2 52 UTTARADHYAYANA. US exclusively; we shall not give you such food and drink ; why stand you there ? ' (i i) " The husbandmen throw the corn on high ground and on low ground ^ hoping (for a return). For the like motive give unto me ; I may be the field which may produce merit (as the return for your benevolence)." (12) * All the world knows that we are (as it were) the field on which gifts sown grow up as merit ; Brahma;2as of pure birth and knowledge are the blessed fields.' (13) *' Those who are full of anger and pride, who kill, lie, steal, and own property, are Brahma;^as without pure birth and knowledge ; they are very bad fields. (14) " You are only the bearer of words as it were, you do not understand their meaning, though you have learned the Vedas. The saints call at high and lowly (houses); they are the blessed fields." (15) ' Detractor of the learned doctors, how dare you speak thus in our presence ! This food and drink should rather rot, than we should give it you, Nirgrantha^' (16) "If you do not give me what I ask for, I who observe the Samitis, who am protected by the Guptis ^ who subdue my senses, what benefit, then, will you gain by your sacrifices ? " (17) ' Are here no Kshattriyas, no priests who tend the fire, no teachers with their disciples, who will ^ This reminds one of the biblical parable of the sower. " The word Nirgrantha has here, besides its common meaning, Gaina monk, another derived from its etymological meaning, ' without any tie, without restraint,' i.e. shameless. ^ For Samiti and Gupti see notes 2 and 3 on p. 50. LECTURE XII. 53 beat him with a stick, or pelt him with a nut, take him by the neck, and drive him off?' (i8) On these words of the teachers, many young fellows rushed forward, and they all beat the sage with sticks, canes, and whips. (19) At that turn king Kausalika's daughter, Bhadra, of faultless body, saw that the monk was beaten, and appeased the angry youngsters. (20) ' He is the very man to whom the king, impelled by the devil (who possessed me), had given me, but who would not think of me ; he is the sage whom princes and gods adore, who has refused me. (21) ' He is that austere ascetic, of noble nature, who subdues his senses and controls himself; the chaste man, who would not accept me when my own father, king Kausalika, gave me to him. (22) 'He is the man of great fame and might, of awful piety and power ; do not injure him who cannot be injured, lest he consume you all by the fire (of his virtue).' (23) When the Yakshas heard these well-spoken words of (the Purohita's) wife Bhadra, they came to the assistance of the sage, and kept the young men off (24) Appearing in the air with hideous shapes, the Asuras beat the people. When Bhadra saw them with rent bodies spitting blood, she spoke again thus : (25) ' You may as well dig rocks with your nails, or eat iron with your teeth, or kick fire with your feet, as treat contemptuously a monk. (26) ' Like a poisonous snake is a great sage of severe austerities, of tremendous piety and power ; like 54 UTTARADHYAYANA. a swarm of moths you will rush into a fire, if you beat a monk on his begging tour. (27) ' Prostrate yourself before him for protection, you together with all of them, if you want to save your life and your property ; for in his wrath he might reduce the world to ashes.' (28) When the Brahma;^a saw the disciples bowing their back and head, and holding out their hands, not minding their occupation ; with streaming eyes, spitting blood, looking upw^ards, their eyes and tongues protruding, like as many logs of wood, he became heartbroken and dejected, and together with his wife he appeased the sage : ' Forgive us our injury and abuse, sir! (29, 30) ' Forgive, sir, these ignorant, stupid boys, that they injured you ; sages are exceedingly gracious, nor are the saints inclined to wrath.' {31) " There is not the least hatred in me, neither now, nor before, nor in future. The Yakshas attend upon me, therefore they have beaten the boys." (32) * You know the truth and the Law ; you are not angry, compassionate sage ; we take refuge at your feet, we together with all of them. (33) * We worship you, mighty sir ; there is nothing in you that we do not worship ; eat this dish of boiled rice seasoned with many condiments. (34) ' I have got plenty of food ; eat it to do us a favour ! ' The noble (monk) said * yes,' and took food and drink after having fasted a whole month. (35) At that moment the gods caused a rain of per- fumed water and flowers, and showered down heavenly treasures ; they struck the drums, and in the air they praised the gift. (36) ' The value of penance has become visible, birth LECTURE XII. 55 appears of no value ! Look at the holy Harike^a, the son of a 5vapaka, whose power is so great.' (37) " O Brahma;^as, why do you tend the fire, and seek external purity by water? The clever ones say that external purity which you seek for, is not the right thing. (38) " You (use) Ku^a-grass, sacrificial poles, straw and wood, you touch water in the evening and in the morning; thereby you injure living beings, and in your ignorance you commit sins again and again." (39) ' How should we sacrifice, O monk, and how avoid sinful actions ? Tell us, ascetic, whom the Yakshas hold in honour, what do the clever ones declare to be the right method of sacrificing ? ' {40) " Doing no injury to living beings of the six orders, abstaining from lying and from taking what is not freely given, renouncing property, women, pride, and deceit, men should live under self- restraint. (41) "He who is well protected by the five Sa;;^varas ^ and is not attached to this life, who abandons his body 2, who is pure and does not care for his body, wins the great victory, the best of offerings." (42) 'Where is your fire, your fireplace, your sacri- ficial ladle ? where the dried cowdung (used as fuel) ? Without these things, what kind of priests can the monks be ? What oblations do you offer to the fire ? ' (43) ^ Sazwvara is preventing, by means of the Samilis and Guptis, the asrava, or flowing in of the Karman upon the soul. Bhandarkar, loc. cit. p. 106. "^ This is the Kayotsarga, the posture of a man standing with all his limbs immovable, by which he fortifies himself against sins, &c. 56 UTTARADHYAYANA. " Penance is my fire ; life my fireplace ; right exertion is my sacrificial ladle ; the body the dried cowdung ; Karman is my fuel ; self-control, right exertion, and tranquillity are the oblations, praised by the sages, which I offer." (44) ' Where is your pond, and where the holy bathing- place ? how do you make your ablutions or get rid of impurity ? Tell us, O restrained monk whom the Yakshas hold in honour ; we desire to learn it from you.' (45) " The Law is my pond, celibacy my holy bathing- place, which is not turbid, and throughout clear for the soul^; there I make ablutions; pure, clean, and thoroughly cooled I get rid of hatred ^ (or impurity). (46) " The clever ones have discovered such bathing, it is the great bath praised by the seers, in which the great seers bathe, and, pure and clean, they obtain the highest place." (47) Thus I say. THIRTEENTH LECTURE. ^ITRA AND SAMBHUTA ^ Being contemptuously treated for the sake of his birth (as a A"a/;^ala) Sambhiita took, in Hastinapura, ^ Attapasannalesa = atmaprasannalcj-ya, 'in which the I Lejya is favourable for the soul.' The Lesya is comparable to the subtile body of the orthodox philosophy. The theory of the Lesya forms the subject of the Thirty-fourth Lecture. ^ Dosa, which means hatred (dvesha) and impurity (dosha). ^ The stories about A'itra and Sambhuta and the fate they LECTURE XIII. 57 the sinful resolution (to become a universal monarch in some later birth) ; descending from the heavenly- region Padmagulma, he was born of A'ulani in Kampilya as Brahmadatta ; A'itra, however, was born in the town Purimatala in the great family of a merchant ; when he had heard the Law, he entered the order. (1,2) In the town Kampilya, both SambhCita and A'itra (as they were called in a former birth) met again and told each other the reward they had realised for their good and bad actions. (3) The universal monarch Brahmadatta, the power- ful and glorious king, respectfully addressed the following words to him (who had been) his brother (in a former birth) : (4) ' We were brothers once, kind to each other, loving each other, wishing well to each other, (5) * We were slaves in the country of the Da.sa.rmLS, then antelopes on mount Kala;7^ara, then geese on the shore of Mr/tagahga, and 6'vapakas in the land of Ka^i. (6) * And we were gods having great power, in the regions of the gods. This is our sixth birth, in which we are separated from each other.' (7) " Karman is produced by sinful thoughts, and you have entertained them, O king ; it is by the influ- ence of this Karman that we were separated." (8) underwent in many births are common to Brahmans, Grainas, and Buddhists. The whole subject has been exhaustively dealt with by Prof. Leumann in two learned papers in the Wiener Zeitschrift fiir die Kunde des Morgenlandes, vol. v, pp. i flF., 1 1 1 ff., where an analysis of the various documents which relate this legend is given, and the Prakr/t text of the Thirteenth and Fourteenth Lectures together with a German translation is published. For all details, therefore, the reader is referred to Prof. Leumann's papers. 58 UTTARADHYAYANA. ' I had done actions derived from truth and purity, and now I enjoy their effect; is this also true in your case, A'itra ? ' (9) " Every good deed will bear its fruit to men ; there is no escape from the effect of one's actions. Through riches and the highest pleasures my soul has got the reward for its virtues. (10) " Know, Sambhuta. that you have got the reward of your virtues in the shape of great wealth and prosperity ; but know, O king, that is just so with A'itra ; he also obtained prosperity and splen- dour. (11) "A song of deep meaning condensed in words has been repeated in the midst of a crowd of men, (having heard) which monks of piety and virtues exert themselves in this (religion) : I have become a 6'rama;2a." (12) ' Renowned are my beautiful palaces UH-a, Udaya, Madhu, Karka, and Brahman : this house, full of treasures and containing the finest products of the Pa;H'alas, O /vitraS regard it as your own! (13) ' Surround yourself with women who dance, and sing, and make music ; enjoy these pleasures, O monk; I deem renunciation a hard thing.' (14) As the virtuous A'itra, for old friendship's sake, loved the kino- who was attached to sensual pleasures, and as he had at heart his welfare, he spoke to him the following words : (15) " All singing is but prattle, all dancing is but ^ The commentator constructs ^itra with dhawappabhuya : full of manifold treasures; but Prof. Leumann is probably right in taking it as a vocative. LECTURE XIII. 59 mocking, all ornaments are but a burden, all pleasures produce but pains. (i6) " O king, pleasures which the ignorant like, but which produce pains, do not delight pious monks who care not for pleasure, but are intent on the virtues of right conduct. (17) " Excellent king, the lowest caste of men is that of the ^vapakas, to which we twice belonged ; as such we were loathed by all people, and we lived in the hamlets of ^'vapakas. (18) " In that miserable birth we lived in the hamlets of ^'vapakas, detested by all people ; then we acquired the Karman (the fruit of which we now enjoy). (19) " You are now a king of great power and pros- perity, enjoying the reward of your good actions ; put from you the transitory pleasures, and enter the order for the sake of the highest good ^ ! (20) "He who in this life has done no good actions and has not practised the Law, repents of it in the next world when he has become a prey to Death. (21) " As a lion takes hold of an antelope, so Death leads off a man in his last hour ; neither mother, nor father, nor brother will, at that time, save a particle (of his life). (22) " Neither his kinsmen, nor his friends, nor his sons, nor his relations will share his suffering, he alone has to bear it ; for the Karman follows the doer. (23) " Leaving behind bipeds and quadrupeds, his fields, his house, his wealth, his corn, and everything; Adana, explained ^aritradharma. 6o UTTARADHYAYANA. against his will, and accompanied only by his KarmanS he enters a new existence, either a good or a bad one. (24) " When they have burned with fire on the funeral pile his forlorn, helpless corpse, his wife and sons and kinsfolk will choose another man to provide for them. (25) "Life drags on (towards death) continuously^; old age carries off the vigour of man. King of the Pa/^Mlas, mark my words: do no fearful actions," (26) ' I, too, know just as well as you, O saint, what you have told me in your speech : pleasures will get a hold on men and are not easily abandoned by such as we are, sir. (27) ' O A'itra, in Hastinapura=^ I saw the powerful king (Sanatkumara), and I took that sinful resolution in my desire for sensual pleasures. (28) ' And since I did not repent of it, this has come of it, that I still long for sensual pleasures, though I know the Law. (29) ' As an elephant, sinking down in a quagmire, ^ This might be translated, as Professor Leumann suggests: possessing Karman as the germ (of his future destiny) ; still I prefer the meaning vouched for by the commentators, because karmabi^a generally means the germ, i.e. cause of Karman, see below, Thirty-second Lecture, verse 7. ^ See Professor Leumann's remarks on this verse. I.e., p. 137 f. * When Sunanda, wife of Sanatkumara, paid homage to Sam- bhfita, then a G^aina monk, and touched his feet with the curls of her soft hair, he was possessed by the desire to become a universal monarch in reward for his penances. This is the nidana of which the text speaks, and what I render in this connection by 'taking a resolution.' For the story itself, see my Ausgewahlte Erzalilungen in Maharash/ri, p. 5 f. LECTURE XIV. 6 1 sees the raised ground but does not get to the shore, so do we who long for sensual pleasures, not follow the path of monks. (30) ' Time elapses and quickly pass the days ; the pleasures of men are not permanent ; they come to a man and leave him just as a bird leaves a tree void of fruit.' (31) " If you are unable to abandon pleasure, then do noble actions, O king ; following the Law, have compassion on all creatures : then you will become a god on entering a new existence. (32) "If you have no intention of abandoning plea- sure, and still long for undertakings and property, my long talk has been to no purpose. I go, king, farewell." (^2>) And Brahmadatta, king of the Pa?^/^alas, did not act on the counsel of the saint; he enjoyed the highest pleasure, and (afterwards) sank into the deepest hell. (34) But A'itra the great sage, of excellent conduct and penance, was indifferent to pleasure ; after he had practised the highest self-control, he reached the highest place of perfection. (35) Thus I say. FOURTEENTH LECTURE. ISHUKARA. Having been gods in a former existence and lived in the same heavenly region, some were born (here below) in the ancient, wealthy, and famous 62 UTTARADHYAYANA. town called Ishukara\ which is beautiful like heaven, (i) By a remnant of the merit they had acquired in their former life, they were born in noble families. DIso-usted with the world and afraid of the Samskra., they abandoned {pleasures, &c.) and took refuge in the path of the Cinas. (2) Two males remained bachelors, (the third became) the Purohita (Bhr/gu), (the fourth) his wife Ya^a, (the fifth) the widely-famed king Ishukara, and (the sixth) his wife Kamalavati. (3) Overcome by fear of birth, old age, and death, their mind intent on pilgrimage, and hoping to escape the Wheel of Births, they examined pleasures and abandoned them. (4) Both dear sons of the Brahmanical Purohita, who was intent on works, remembered their former birth, and the penance and self-control they had then practised. (5) Averse to human and heavenly pleasures, desiring liberation, and full of faith, they went to their father and spoke thus : (6) ' Seeing that the lot of man is transitory and precarious, and that his life lasts not long, we take no delight in domestic life ; we bid you farewell : we shall turn monks.' (7) In order to dissuade them from a life of aus- terities, the father replied to those (would-be) monks : ' Those versed in the Vedas say that there will be no better world for men without sons. (8) ' My sons, after you have studied the Vedas, and fed the priests, after you have placed your own sons ' In Prakr/t Usuyara (or Isuyara). According to the Prakr/t legend given in the commentary it was in the Kuru country. LECTURE XIV. 63 at the head of your house, and after you have enjoyed Hfe together with your wives, then you may depart to the woods as praiseworthy sages.' (9) The young men perceiving that the Purohita was wholly consumed, as it were, by the fire of grief, which was fed by his individual inclinations and blown into a huge flame by the wind of delusion ; that he suffered much and talked a great deal in many ways ; that he tried to persuade them by degrees, and that he would even bribe them with money and with objects of desire, (spoke) these words : (10, 11) " The study of the Vedas will not save you ; the feeding of Brahma;^as will lead you from darkness to darkness, and the birth of sons will not save you. Who will assent to what you said ? (12) " Pleasures bring only a moment's happiness, but suffering for a very long time, intense suffering, but slight happiness ; they are an obstacle to the liberation from existence, and are a very mine of evils. (13) " While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14) " I have this, and I have not that ; I must do this, and I should not do that ! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this!" (15) ' Great wealth and women, a family and exquisite pleasures : for such things people practise austerities. All this you may have for your asking.' (16) "What avail riches for the practice of religion, what a family, what pleasures ? We shall become 54 UTTARADHYAYANA. 6'rama/2as, possessed of many virtues, and wander about collecting alms." (17) ' As fire is produced in the Ara?«i-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul ^ produced in the body ; (all these things) did not exist before, they came into existence, and then they perish ; but they are not permanent.' (18) " (The soul) cannot be apprehended by the senses, because it possesses no corporeal form'-, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence. (19) "Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong-minded- ness we were kept back and retained (from entering the order). We shall not again act in the same way. (20) " As mankind is harassed (by the one), and taken hold of (by the other), and as the unfailing ones go by, we take no delight in the life of a house- holder." (21) ' Who harasses the world ? who takes hold of it ? ' Satta in the original; it is rendered sattva by the commen- tators. Perhaps satta is the Prakrzl for svatma; at any rate, the context of the next verse proves that soulis intended. ■^ Amfirta. In later philosophy murtatva is defined as the possessing of definite and limited form (pariX'/C-^innaparima- wavattvam) or the possessing of action (kriyavattvam or vega- vattvam). Amurta dravya are with the Vai^eshikas : the air (akaja), time, space, and Atman. These are also called nityadravya. Amfirta is here apparently synonymous with ar(ipin, formless, compare XXXVI, 4, where dharma, adharma, akaja, and kala are enumerated as the 'formless things without hfe.' LECTURE XIV. 65 whom do you call unfailing ? My sons, I am anxious to learn this.' (22) " Mankind is harassed by Death ; it is taken hold of by Old Age ; the days^ are called unfailing : know this, Father! (23) " The day that goes by will never return ; the days elapse without profit to him who acts contrary to the Law. (24) " The day that goes by will never return ; the days elapse with much profit to him who acts up to the Law." (25) ' Having lived together in one place, and both parties^ having acquired righteousness, we shall, O my sons, afterwards go forth (as monks) and beg alms from house to house.' (26) "He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide : this shall be done to- morrow. (27) " We will even now adopt the Law, after the adoption of which we shall not be born again. The future has nothing in store for us (which we have not experienced already). Faith will enable us to put aside attachment." (28) (Bhr/gu speaks to his wife Vasish///i.) ' Domestic ^ Literally, the nights. It seems to have been the custom at the time when the Sutras were composed, to reckon the time by nights, though the reckoning by days is not quite uninstanced in the Sutras. - This is the explanation of duhao by the commentators, who apparently think that the parents and the sons are meant. The word in question is originally an adverb, but it is also (of. Thirteenth Lecture, verse 18) taken by the commentator as a numeral, and rendered dvayo^ A genitive of the dual occurs in XIX, 90. [45] F 66 UTTARADHYAYANA. life ceases (to have attraction) for one who has lost his sons ; Vasish//n, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree ; when they are lopped off, it is called a trunk. (29) 'As a bird without its wings, as a king in batde without his followers, as a merchant on a boat with- out his goods, even so am I without my sons.' (30) "You have brought together all these objects of desire, and have collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures ; afterwards we shall go forth on the road of salvation." (31) ' We have finished enjoying pleasures, my dear ; our life is drawing to Its close. I do not abandon pleasures for the sake of an unholy life ; but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a monk.' (32) " May you not remember your brothers (when it is too late) like an old goose swimming against the current. Enjoy the pleasures together with me. A mendicant's life is misery." (33) ' My dear, as a snake casts off the slough of its body and goes along free and easy, even so have my sons abandoned pleasure. Why should I, being left alone, not follow them ? (34) 'As the fish Rohita^ breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35) " As the herons fly through the air and the geese too, who had rent the net, even so my sons and ' Cjprinus Rohita. LECTURE XIV. 67 my husband depart. Why should I, being left alone, not follow them ?" {36) When the queen had heard that the Purohita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king: (37) 'A man who returns, as it were, to the vomit, is not praised ; but you want to confiscate^ the property left by the Brahma;^a. (38) * If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you. (39) ' Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch. (40) ' As a bird dislikes the cage, so do I (dislike the world). I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred. (41) 'As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate ; even so we, fools that we are, being attached to pleasure, do not perceive that the world is consumed by the fire of love and hatred. (42, 43) ' Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight. (44) ' When they- are caught, and held by my hand, ^ It was considered a privilege of the king to confiscate the property of a man who had no heir ; compare Gautama XXVIII, 42, Vasish///a XVII, 83-86, &c. ^ This apparently refers to the birds mentioned in the last verse. F 2 68 UTTARADHYAYANA. sir, they struggle ; we shall be like them, if we are attached to pleasures. (45) ' As an unbaited (bird) ' sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything. (46) ' Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in (the above) similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Supar;^a. (47) ' Like an elephant who has broken his fetters, go to your proper destination. O great king Ishukari ; this is the wholesome truth I have learned. (48) ' Leave your large kingdom and the pleasures which are so dear to all ; abandon what pleases the senses, and what attracts ; be without attachment and property ; learn thoroughly the Law and give up all amusements ; then practise famous and severe penance, being of firm energy -.' (49, 50) The commentators labour to interpret them as 'pleasures,' but that will not make good sense. ^ Kulala in the original. Kuiala in Sanskrit denotes the wild cock, Phasianus Gallus. The word seems to be derived from k u 1 a y a by assimilation of the y to the preceding consonant, compare salila for saliya = sarita = sarit. In the sense of bird the word kulala seems to be used in the well-known stanza of Bhartnliari: brahma yena kulalavan niyamito brahma«(/abha«^6- dare, unless here kulala is an early corruption for kulayin. ^ The commentators assign these verses to the two sons of Bhr/gu; but then the verses do not construe. Besides the mention of the ' large kingdom ' in the first line seems to prove that the king, and not the Brahmans, is to be understood as the person addressed. In the last line I separate pagi^^/^aha kkhayaw (scil. tavaw), instead of pagi^^/^^ ahakkhaya?;/. It is, however, just possible tliat the next verse is to be connected with the preceding ones ; in that case, we must read pagi^g/i * and interpret it in conformity with the scholiast as a gerund. LECTURE XV. 69 In this way all (these) professors of the Law gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery. (51) Their doubts about the true doctrine were dispersed, and they realised the Bhavanas ^ ; in a short time they reached the end of misery. (52) The king and the queen, the Brahmanical Puro- hita, his wife, and his sons, they all reached per- fection. (53) Thus I say. FIFTEENTH LECTURE. THE TRUE MONK ^. He who adopts the Law in the intention to live as a monk, should live in company (with other monks), upright, and free from desire ; he should abandon his former connections, and not longing for pleasures, he should wander about as an unknown beggar : then he is a true monk, (i) Free from love he should live, a model of ^ The bhavanas are certain meditations which are conducive to the purity of the soul. They are treated at length in a work by HemaX'andra, called Bhavabhavana, which seems to be rather popular with the 6'vetambaras. The Digambaras seem to call them Anuprekshas. A work in Prak/v't by ^'ubhay^andra, called Karttikeyanupreksha, is epitomised in Bhandarkar's Report for 1883-84, p. 113 ff. ^ The name of this lecture, sa bhikkh(i, is derived from the burden which runs through the whole of it and winds up every verse. 70 UTTARADHYAYANA. righteousness \ abstaining from sins, versed in the sacred lore, protecting his soid (from every wrong), wise, hardy, observing everything; he who is attached to nothing, is a true monk. (2) Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always pro- tecting his soul (from sins), neither rash nor pas- sionate ; when he endures everything, then he is a true monk. (3) He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4) He does not expect respectful treatment, nor hospitality, nor reverence, nor, indeed, praises ; he controls himself, keeps the vows, practises austerities, lives together with other monks, medi- tates on his soul ; this is a true monk. (5) If he does not care for his life, or abandons every delusion, if he avoids men and women, always practises austerities, and does not betray any curiosity, then he is a true monk. (6) He who does not profess and live on divination from cuts and shreds ^ from sounds on the earth or in the air, from dreams, from diagrams, sticks, and ' L^d/ie, explained sadawushZ/^anataya pradhana/z. Lad/i2i IS also the name of a country in western Bengal, inhabited, at Mahavira's time, by uncivilised tribes, see part i, p. 84, note i. The etymology of both words is doubtful. ^ Compare the note on p. 161 of part i. The 71st chapter of Yaraha Wihira's Bnliat Sa//ihita treats of vastra-i'/zeda, rents, &c. of clothes; the 51st, of angavidya, forebodings from the body; and the 53rd, of vastuvidya, property of buildings ; chapters 88, 90, and 95 are devoted to the forebodings from the cries of birds, female jackals, and crows. LECTURE XV. 7 I properties of buildings, from changes in the body, from the meaning ^ of the cries (of animals) — he is a true monk. (7) Spells, roots, every kind of medical treatment, emetics, purgatives, fumigation, anointing of the eye, and bathing, the patient's lamentation, and his consolation — he who abstains from all these thino-s, is a true monk. (8) He who does not praise, or pay attention to, the warriors, Ugras ^, princes, Brahma//as, Bhogas, and artists of all sorts, who abstains from this, he is a true monk. (9) He who does not, for earthly gain, improve his acquaintance with householders, with whom he fell in as a monk, or was in friendly relation before that time, he is a true monk. (10) A Nirgrantha is forbidden to take from house- holders, if they do not give it themselves, bed, lodging, ^ A conjectural rendering of vi^aya, which cannot be taken in its ordinary meaning 'victory.' The commentary explains it su- bhajubhaniriipa«abhyasa.^. — Notice the absence of astrology from the above list of prophetical arts practised by strolling friars apparently to insinuate themselves into the good graces of laymen and women. If Greek nativity had already risen to importance, it certainly would have been mentioned. For it has ever since held a firm hold on the Hindu mind. — This remark also applies to XX, 45. But in Sutrakrz'tahga I, 12, 9, astrology {szmv3.kA/ia.va.) is mentioned ; it is, however, the ancient astrology of the Hindus, not the Greek one. ^ The Ugras and Bhogas were Kshattriyas. The former were, according to the G^ainas, descendants of those whom i?/shabha, the first Tirthakara, appointed to the office of ko/wals or prefects of towns, while the Bhogas were descendants from those whom i?/shabha acknowledged as persons deserving of honour. Comp. Hoernle, Uvasaga Dasao, Appendix, p. 58, and my edition of the Kalpa Sutra, p. 103, note on § 18. 72 UTTARADHYAYANA. drink, food, or any dainties and spices ; he who is not angry at such occasions, he is a true monk, (i i) If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a sick fellow-monk) in thoughts, words, and deeds, (then he is not a true monk) ^ ; but if he has his thoughts, words, and acts under strict discipline, then he is a true monk. (12) Dish-water ^ barley-pap, cold sour gruel ^ water in which barley has been washed : such loathsome food and drink he should not despise, but call at the lowliest houses (for alms) ; then he is a true monk. (13) There are many voices on the earth, of gods, of men, and of beasts, dreadful, frightful, and awful noises ; if he hears them without trembling, then he is a true monk. (14) He who understands all religious disputations, [who lives together with fellow-monks]^, who prac- tises self-discipline^, who meditates on his soul, who is wise, hardy, and observes everything, who ^ The commentators supply these words; something to that purport is wanted to make out a consistent meaning, but there is not so much as a hint of it in the text itself. As it stands now, the meaning would be just the opposite of that given in the translation, which is in better accordance with the established custom. ^ Ayamaga, it is rendered a/^amaka in Sanskrit, and explained avajravawa, i.e. avasravawa. See also Leumann, Aupapatika Siitra, Glossar s.v. ^ Sauvira, explained ka?7o-ika, the water of boiled rice in a state of spontaneous fermentation. * This is a later addition, proved to be such by the metre, though the commentators comment upon it. ^ Kheyawugae. The commentators explain kheda by sa;72yama. LECTURE XVI. "J ^ is calm, and does not hurt anybody, he is a true monk. (15) He who, not Hving by any art, without house, without friends, subduing his senses, free from all ties, sinless, and eating but little, leaves the house and lives single, he is a true monk. (16) Thus I say. SIXTEENTH LECTURE. THE TEN CONDITIONS OF PERFECT CHASTITY. O long-lived (6^amba- ma7/a. (17) Mt is a monk's duty closely to inspect everything that he uses or comes in contact with, in order to avoid hurting inadvertently anything considered to possess life. This is called pa^fileha. 2 Ga«a7;zga7zika, according to the commentators one who attaches himself to another ga;/a every half-year. So UTTARADHYAYANA. He who has left his own house, and busies himself in another's house, who lives by fortune- telling, is called a bad ^'rama/m. (i8) He who eats the food of his relations, and does not like living by alms ^ who reposes on the seat of the householder, is called a bad Srama-na.. (19) Such a monk, who, like the heretics ^ does not protect himself from sins, who though having the appearance (of a monk) is the lowest among his worthy brethren, is despised in this world like poison ; he is nobody in this world and in that beyond. (20) But he who always avoids these sins, and is pious amonofst his brethren, is welcomed in this world like nectar ; he conquers this world and the next ^ (21) Thus I say. EIGHTEENTH LECTURE. SAiVGAYA *. In the town of Kampilya there was a king, named Sa;^craya, who possessed numerous troops and war- chariots ; once he went a-hunting. (i) * Samuda;«iya, explained bhaiksham. ^ Pa?7/^akujila, literally, those who practise the five wrong J lias, whereby probably those are denoted who do not keep the five great vows of the (?ainas. Note that the Buddhists too have their pa;7^ajila. They could therefore have been called paw/l'akujila by the Gainas. ^ The text is not settled in the last Hne ; but there can be no doubt about the meaning. * The commentators Sanskritise this name in Sa7«yata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 8 I He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2) He chased the deer on horseback in the Kesara- park of Kampilya ; and intent on his sport he killed there the frightened deer. (3) Now in the Kesara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4) Annihilating sinful inclinations ^ he meditated in the Asphota-bower ^. But the king killed the deer that fled to him. (5) Now the king on horseback came quickly there ; he saw the killed deer and saw the monk there. (6) The king in his consternation (thought) ' I had nearly hurt the monk ; ill-fated and cruel me that is mad for the sport.' (7) Having dismissed his horse, the king bowed respectfully to the monk's feet (saying), ' Forgive me this. Reverend sir.' (8) But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9) ' I am Sa;^^aya ; answer me, Reverend sir ; a monk might by the fire of his wrath reduce millions of men to ashes.' (10) ' Be without fear, O king ; but grant safety to others also ; in this transient world of living beings, why are you addicted to cruelty ? (11) look like a king's name. The Sanskrit form of the name was probably Sa;7^aya or Sn%aya, both of which frequently occur in Sanskrit literature. ^ To render asrava. ^ Apphova in the original; there are several plants which are called asp hot a. [45] G 82 UTTARADHYAYANA. ' As you must, of necessity, one day part with everything, in this transient world of Hving beings, why do you chng to kingly power ? (12) ' Transient like a stroke of lightning are life and beauty, which you love so much ; you do not com- prehend what will benefit you in the next life. (13) ' Wives and children, friends and relations, all are dependent on a man during his life ; but they will not follow him in death. (14) ' The sons, in great sorrow, will remove the corpse of their father (to the cemetery) ; and so will parents do with their sons and relations ; O king, do penance! (15) ' O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16) ' And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.' (17) Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18) Sa;7^aya gave up his kingly power and adopted the faith of the 6^inas in the presence of the venerable monk Gardabhali. (19) A Kshattriya, who had abandoned his kingdom and had turned monk, said to him : ' As you look so happy in outward appearance, you must have peace of mind. (20) ' What is your name, to which Gotra do you belong, and w^iy have you become an ascetic ^ ? ^ Literally, a Brahman. LECTURE XVIII. St, How do you venerate the enlig-htened ones \ and how did you come to be called a well-behaved (monk) ? ' (21) " My name is Sa?1faya ; I belong to the Gotra of Gotama ; my teacher is Gardabhali, who is conversant with the sacred lore and good conduct. (22) " O great sage, the man of limited knowledge talks foolishly on these four heads ^, viz. the exist- ence of the soul, its non-existence, idolatry, and the inefficienc)^ of knowledge. (23) "This has been declared by him who is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24) " Men who commit sins will go to hell ; but those who have walked the road of righteousness, will obtain a place in heaven. (25) " All this delusive talk (of the heretics) is untrue and without any meaning ; I live and walk about according to the rules of self-control. (26) ^ Buddhe, explained a-^aryan, preceptors. ^ Theseare the four great heresies: (i) that of thekriyavadinas, who maintain that the soul exists; (2) that of the akriyavadinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the a^«anavadinas, who contend that knowledge is not necessary for salvation, but tap as; this seems identical with the karmapatha. The commentators explain kri- yavadina^ 'those who believe the soul or atman to be charac- terised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.' This they treat as heresy, but from jMaha- vagga VI, 31,2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriyavadins. The akriyavada is also identified with the ksha?2ikavada or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the Sutrakr/tahga I, 12; II, 2, 77. G 2 84 UTTARADHYAYANA. " I know all these heresies to be contemptible ; I know that there will be a life hereafter, and I know my Self (27) " I was an illustrious god in the Mahapra;^a heaven, and reached old age as we here would say of a man who is a hundred years old ; but in heaven, hundred years consist of as many Mahapalis of Palis \ (28) " Descending from the Brahmaloka, I was born as a man. I know exactly the length of my life as well as that of other men. (29) " A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom ^. (30) " I keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31) " And what you of a pure mind asked me just now, that has been revealed by the enlightened one ■' ; such knowledge makes part of the creed of the 6rinas. (32) " A wise man believes in the existence of the soul*. ^ According to the commentary a pali seems to be what is commonly called palyopama, and mahapali a sagaropama. However the longest life of a god in Brahmaloka is but ten Sagaropamas, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken. ^ ii vi^_§-am a?;usa;/^/'are. I believe that vi^^am here stands for vidvan, as in the following verse. The meaning would then be, ' knowing this one should live as a monk.' 3 Buddha. * The Gainas do not deny the existence of the soul, but the un- alterable character of the soul. Hence they object to the kriyavada. LECTURE XVIII. 85 he avoids the heresy of the non-existence of the soul ; possessing true faith one should practise the very difficult Law according to the faith, (v"^) " Having learned this pure creed, which is adorned by truth and righteousness, Bharata ^ gave up Bharatavarsha and all pleasures, and entered the order. (34) " King Sagara'-^ also gave up the ocean-girt Bha- ratavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35) " After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan^, entered the order. {36) "King Sanatkumara ^, a universal monarch of great power, placed his son on the throne, and then practised austerities. (37) "5anti ■', a universal monarch of great power, the ^ Bharata was the eldest son of 7?/shabha, the first Tirthakara. He became the first A^akravartin, or universal monarch, and resided in Ayodhya. At his renunciation he was ordered by Indra himself to pluck out five handfuls of his hair as is the custom of G^aina monks on entering the order. 2 Sagara, king of Ayodhya, was, according to the legend contained in the commentary (see R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of A^ita, the second Tirthakara. He became the second A^akra- vartin, and, in the end, he was ordained by A^ita. The G'aina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ramayawa. ^ Maghavan, son of king Samudravi_i;^aya of -Sravasti, and his wife Bhadra, became the third A'akravartin. * Sanatkumara, son of king Ajvasena of Hastinapura, and his wife Sahadevi, became the fourth A^akravartin. The adventures of Sanatkumara are told in a Prakr/t legend, which I have published in my Ausgewahlte Erzahlungen in Maharash/ri, Leipzig, 1886, p. 20 ff. ^ ^anti was the sixteenth Tirthakara, Kunthu the seventeenth, and S6 UTTARADHYAVANA. bringer of peace to the world, gave up Bharatavarsha and reached perfection. (38) " King Kunthu, the bull of the Aikshvaka race, the widely famed lord, reached perfection. (39) " King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40) " After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Maha- padma ^ practised austerities. (41) " Having brought the (whole) earth under his sceptre, king Harishe;/a-^, who humbled the pride (of other kings), reached perfection. (42) " 6^aya ^ together with thousands of kings, re- nouncing the world, practised self-restraint. He Ara the eighteenth Tirthakara. Kunthu sounds strange for a proper name. I think it just possible that it is a popular or Prakm corruption of Kakutstha, who was an Aikshvaka. As is well known, Rama is frequently called after him Kakutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the Ramayawa I, 70. ^ JMahapadma was the ninth ^akravartin. His elder brother was Vishwukumara, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth Tirthakara. He wrenched the sovereignty of the world from Namu/{n, minister of his father Padraottara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Brahmanical story of Vishwu and Bali, for whom the Gainas have substituted Namu/('i, According to them the minister Namu,^i was, in a disputation, defeated by the G^aina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it. — Mahapadma's residence was Hastinapura. ^ Harishewa, son of king Mahahari of Kampilya, became the tenth j^akravartin. ^ Gaya, son of king Samudravi^aya of Ra^agrzlia, became the eleventh A'akravartin. LECTURE XVIir. 87 reached perfection which has been taught by the 6^inas. (43) " Da^ar?^abhadra\ giving up his flourishing king- dom of Dasar/iJa, turned monk ; he renounced the workl, being directed to do so by ^'akra himself. (44) " Karaka?^(^u was king of Kah'iiga ; Dvimukha, of Pa/^/^ala ; Nami, of Videha ; Naggati (or rather Nagna^it), of Gandhara -. (45) " Nami humbled himself, being directed to do so by ^Sakra himself; the king of Videha left the house and became a ^'rama^^a. (46) " These bulls of kings have adopted the faith of the 6^inas ; after having placed their sons on the throne, they exerted themselves as 6'rama;2as. (47) "Udaya;^a^, the bull of the kings of Sauvira, renounced the world and turned monk ; he entered the order and reached perfection. (48) " And thus the king of Ka^i '', exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49) " And thus king Vi^aya ^ whose sins were not quite annihilated *=, turned monk after he, the famous man, had quitted his excellent kingdom. (50) ' King Dajarwabhadra was a contemporary of Mahavira. 2 These are the four Pratyekabuddhas ; see p. 35, note 2. ^ The story of Udayawa (or perhaps Uddayana) will be found in my Ausgewahlte Erzahlungen in Maharash/ri, p. 28 ff. He was contemporary with Mahavira. * He was Nandana, the seventh Baladeva, son of king Agnij'ikha of Benares. ^ He was the son of king Brahmara^a of Dvarakavati, and eldest brother of the Vasudeva Dviprzsh/a or Dvipush/i. •^ To render a«a//-^akitti, of which the commentators offer several explanations, rendering it anarttakirti and anash/akirti. A various reading a«a/Makitti is mentioned, and explained a^«a-artha-ak ri'ti. 88 UTTARADHYAYANA. "And thus the royal seer Mahabala' practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51) " Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly ? (52) " I have spoken true words able to promote virtue ; some have been saved, some are being saved, and some will be saved. (53) " Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection." (54) Thus I say. NINETEENTH LECTURE. THE SON OF MRIGA. In the pleasant town of Sugriva, which is adorned with parks and gardens, there was the king Bala- bhadra and Mr/ga, the principal queen, (i) Their son Bala^fri, also known as Mr/gaputra (i. e. son of Mr/ga), the darling of his father and mother, was crown-prince, a (future) lord of ascetics. (2) In his palace Nandana he dallied with his wives, like the god Dogundaga ^, always happy in his mind. (3) ' Mahabala was the son of king Bala of Hastinapura. He lived at the time of Vimala, the thirteenth Tirthakara. ^ According to the commentators the Dogundaka gods are the trayastriw/^a gods. The Sanskrit of dogundaga would be dvikundaka. LECTURE XIX. 89 Standing at a window of his palace \ the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4) Once he saw pass there a restrained Sramaua, who practised penance, self-restraint, and self-control, who was full of virtues, and a very mine of good qualities. (5) Mr/gaputra regarded him with fixed eyes, tr}ing to remember where he had seen the same man before. (6) While he looked at the saint, and his mind became pure, the remembrance of his former birth came upon him as he was plunged in doubt. (7) When the remembrance of his former birth came upon the illustrious Mr/gaputra, he remembered his previous birth and his having been then a Sra.m3.na.. (8) Being not delighted with pleasures, but devoted to self-control, he went to his father and mother, and spoke as follows : (9) ' I have learned the five great vows ; {I know) the suffering (that awaits the sinner) in hell or in an existence as a brute ; I have ceased to take delight in the large ocean (of the Sa;;^sara) ; there- fore, O mother, allow me to enter the order. (10) ' O mother, O father, I have enjoyed pleasures which are like poisonous fruit : their consequences are painful, as they entail continuous suffering. (11) ' This body is not permanent, it is impure and of ^ I separate the words pasaysal6ya«a///;i6. The com- mentators take them for a compound ; but then the preceding part of the sentence would not construe. It is an irregular sandhi, instances of which, however, are not unfrequent. 90 UTTARADHYAYANA. impure origin ; it is but a transitory residence (of the soul) and a miserable vessel of suffering. (12) ' I take no delight in this transitory body which one must leave sooner or later, and which is like foam or a bubble. (13) 'And this vain human life, an abode of illness and disease, which is swallowed up by old age and death, does not please me even for a moment. (14) ' Birth is misery, old age is misery, and so are disease and death, and ah, nothing but misery is the Sa;72sara, in which men suffer distress. (15) ' Leaving behind my fields, house, and gold, my son and wife, and my relations, leaving my body I needs must, one day, depart. (16) * As the effect of Kimpaka-fruit^ is anything but good, so the effect of pleasures enjoyed is anything but good. {17) ' He who starts on a long journey with no provisions, will come to grief on his way there, suffering from hunger and thirst. (18) ' Thus he who without having followed the Law, starts for the next world, will come to grief on his way there, suffering from illness and disease. (19) ' He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20) ' Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21) ' As when a house is on fire, the landlord carries away valuable things and leaves behind those of ^ Cucumis Colocvnthus. LECTURE XIX. 91 no value ; so when the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.' (22, 23) To him his parents said : "Son, difficult to perform are the duties of a ^Srama/^a ; a monk must possess thousands of virtues. (24) " Impartiality towards all beings in the world, whether friends or enemies, and abstention from injury to living beings throughout the whole life : this is a difficult duty. (25) " To be never careless in abstainino- from false- hood, and to be always careful to speak wholesome truth : this is a difficult duty. (26) " To abstain from taking of what is not given, even of a toothpick, &c. ; and to accept only alms free from faults : this is a difficult duty. (27) " To abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of chastity: this is a very difficult duty. (28) " To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not to own anything : this is a very difficult duty. (29) " Not to eat at night any food of the four kinds ^ not to put away for later use or to keep a store (of things one wants) : this is a very difficult duty. (30) " Hunger and thirst, heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking- grass, and uncleanliness, blows and threats, corporal punishment and imprisonment, the mendicant's life and fruitless begging : all this is misery. (31, 32) " Such a life is like that of pigeons (always afraid of ^ I.e. food, drink, dainties, and spices. Q2 UTTARADHYAYANA. dangers) ; painful is the plucking out of one's hair ; difficult is the vow of chastity and hard to keep (even) for a noble man. (33) " My son, you are accustomed to comfort, you are tender and cleanly^ ; you are not able, my son, to live as a 5rama72a. (34) " No repose as long as life lasts ; the great burden of duty is heavy like a load of iron, which is difficult to be carried, O son. (35) " As it is difficult to cross the heavenly Ganges, or to swim against the current, or to swim with one's arms over the sea, so it is difficult to get over the ocean of duties. (36) " Self-control is untasteful like a mouthful of sand, and to practise penance is as difficult as to walk on the edge of a sword. (37) "It is difficult (always to observe the rules of) right conduct with one's eyes for ever open like (those of) a snake ^ O son ; it is difficult to eat iron grains, as it were. (38) " As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a ^'ra- ma;2a. (39) "As it is difficult to fill a bag^ with wind. ^ Literally, well washed or bathed. ^ This appears to be the meaning of the words ahivveganta- di//Aie. We might perhaps take ahiv^. for ahiva?« = ahivat, in which case the construction of the sentence would be gram- matically correct. An alternative rendering would be : ' (A monk) like a snake must have his eyes always open on the difficult conduct, O son.' It is a well-known fact that snakes cannot shut their eyes as other animals. ^ Kotthala, a Deji-word for ku^ula, granary, see Hema/^andra, T)^si Kosha 2, 48. The commentators render it by ' cloth.' LECTURE XIX. 93 SO is it difficult for a weak man to live as a ^S^ra- ma;za. (40) " As it is difficult to weigh Mount Mandara in a balance, so it is difficult to live as a Sr3.m3.ua. with a steady and fearless mind. (41) " As it is difficult to swim over the sea with one's arms, so it is difficult for one whose mind is not pacified, (to cross) the ocean of restraint. (42) "Enjoy the fivefold^ human pleasures. After you have done enjoying pleasures, O son, you may adopt the Law." (43) He answered : ' O father and mother, it is even thus as you have plainly told ; but in this world nothing is difficult for one who is free from desire. (44) ' An infinite number of times have I suffered dreadful pains of body and mind, repeatedly misery and dangers. (45) ' In the Saws^ra, which is a mine of dangers and a wilderness of old age and death, I have undergone dreadful births and deaths. (46) ' Though fire be hot here, it is infinitely more so there (viz. in hell) ^ ; in hell I have undergone suffer- ing from heat. (47) ' Though there may be cold here, it is of infinitely greater intensity there ; in hell I have undergone suffering from cold. (48) ^ Viz. those of the five senses. ^ The description of hell is a favourite theme with the monks of all ages and all religions ; and the G'aina monks are not behind others in the treatment of this gruesome subject. A detailed description of the different hells will be found in the fifth lecture of the first book of the Siatrakr/taiiga. I remember a yati showing me, with much complacency, a manuscript of the latter work adorned with lively illustrations of the most exquisite tortures. 94 UTTARADHYAYANA. * An infinite number of times have I been roasted over a blazing fire in an oven, screaming loud, head down and feet aloft. (49) ' In the desert which is like a forest on fire, on the Va^ravaluka and the Kadambavaluka ^ rivers, I have been roasted an infinite number of times. (50) ' Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws-, an infinite number of times. (51) ' I have suffered ao^onies when I was fastened with fetters on the huge vSalmali tree, bristling with very sharp thorns, and then pushed up and down. (52) ' An infinite number of times have I been crushed like sugar-cane in presses, shrieking horribly, to atone for my sins, great sinner that I was. (53) ' By black and spotted wild dogs ^ I have, ever so many times, been thrown down, torn to pieces, and lacerated, screaming and writhing. (54) 'When I was born in hell for my sins, I was cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins. (55) ' I have been forcibly yoked to a car of red-hot iron full of fuel ^ I have been driven on with a goad ^ 1 hese are two rivers in hell; the sand of the one consists of va^ra (either steel-filings or diamonds), and that of the other, of turmeric. - Karavattakarakayaihi/;^ = karapattrakrakaA-adibhi/^. ^ Kolasu/^aya, explainedby jukar a j' van, hog-dog, which may be a kind of hog or dog, probably the latter. ^ Samila ^^ue. The commentators render ^ue by yuga and yuta, and do not explain samila, which they treat as a Sanskrit word. I think it is the Prak/Yt of samidh, compare vi^^ula = vidyut, salila = sarit. LECTURE XIX. 95 and thongs, and have been knocked down hke an antelope \ (56) ' On piles, in a blazing fire, I have forcibly been burnt and roasted like a buffalo, in atonement for my sins. (57) ' An infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures 2. (58) ' Suffering from thirst I ran towards the river Vaitara;^! to drink its water, but in it I was killed (as it were) by blades of razors ^ (59) * When suffering from the heat, I went into the forest in which the trees have a foliage of daggers ; I have, ever so many times, been cut to pieces by the dropping dagger-leaves. (60) 'An infinite number of times have I suffered hopelessly from mallets and knives, forks and maces, which broke my limbs. {61) ' Ever so many times have I been slit, cut, mangled, and skinned with keen- edged razors, knives, and shears. (62) ' As '^ an antelope I have, against my will, been ' Ro^^//o = risy2i, see Hema^andra, De^i Kosha 7, 12. ^ Z)/zahka gr/dhra. The commentators offer no explanation of <3?/^ahka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriy a, i. e., in our case, demons who have adopted the shape of vultures. ^ The water of the river Vaitarawi consists of a very caustic acid. * Here and in the following verses the suffering of Mrzgaputra as an animal and a plant seems to be described. But in verse 68 the scene is again laid in hell. The first word in verse 63, &c., 'as,' would literally be 'like' (viva in the original text), but in rendering it by 'like,' we have to assume that as a denizen of hell he is treated in the manner described, which seems rather strained. 96 UTTARADHYAYANA. caught, bound, and fastened in snares and traps, and frequently I have been killed. (6;^) ' As a fish I have, against my will, been caught with hooks and in bow-nets ; I have therein been scraped, slit, and killed, an infinite number of times. (64) ' As a bird I have been caught by hawks, trapped in nets, and bound with bird-lime, and I have been killed, an infinite number of times. (65) ' As a tree I have been felled, slit, sawn into planks, and stripped of the bark by carpenters with axes\ hatchets, &c., an infinite number of times. (66) ' As iron I have been malleated, cut, torn, and filed by blacksmiths ^, an infinite number of times. (67) ' I have been made to drink hissing molten copper, iron, tin, and lead under horrid shrieks, an infinite number of times. (68) ' You like meat minced or roasted ; I have been made to eat, ever so many times, poisoned meat, and red-hot to boot. (69) ' You like wine, liquor, spirits, and honey ^; I have been made to drink burning fat and blood. (70) ' Always frightened, trembling, distressed, and suffering, I have experienced the most exquisite pain and misery. (71) ' I have experienced in hell sharp, acute and ^ Kuhao'a = ku///ara; comp. piha^fa = pi/-^ara. The form kuhara occurs in Guzerati, Sindhi, and Panjabi. ^ Kumara; this is obviously the modern kamar 'blacksmith' (derived from karmakara); and it is of interest to find this form in an old text like the Uttaradhyayana. ^ To render sura, sidhu, maireya, and madhu. LECTURE XIX. 97 severe, horrible, intolerable, dreadful, and formidable pain. (72) ' O father, infinitely more painful is the suffering in hell than any suffering in the world of men. (73) ' In every kind of existence I have undergone suffering which was not interrupted by a moment's reprieve.' (74) To him his parents said : " Son, a man is free to enter the order, but it causes misery to a .S'rama;^a that he may not remedy any ailings." (75) He answered: 'O father and mother, it is even thus as you have plainly told ; but who takes care of beasts and birds in the woods ? (76) * As a wild animal ^ by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance, ijj) ' When in a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it ? (78) ' Or who will give it medicine ? or who will inquire after its health ? or who will get food and drink for it, and feed it ? (79) ' When it is in perfect health, it will roam about in woods and on (the shores of) lakes in search of food and drink. {^6) ' When it has eaten and drunk in woods and lakes, it will walk about and go to rest -according to the habits of wild animals. (81) ' In the same way a pious monk goes to many places and walks about just as the animals, but afterwards he goes to the upper regions. {82) ^ Miga = mrz'ga, literally 'antelope ;' but here as frequently the word has apparently the more general meaning ' wild animal.' [45] H 98 UTTARADHYAYANA. ' As a wild animal goes by itself to many places, lives in many places, and always gets its food ; thus a monk on his begging-tour should not despise nor blame (the food he gets). (S;^) ' I shall imitate this life of animals.' " Well, my son, as you please." With his parents' permission he gave up all his property. (84) ' I shall imitate this life of animals, which makes one free from all misery, if you will permit me.' " Go, my son, as you please." (85) When he had thus made his parents repeat their permission, he gave up for ever his claims in any property, just as the snake casts off its slough. (86) His power and wealth, his friends, wives, sons, and relations he gave up as if he shook off the dust from his feet, and then he went forth. {8y) He observed the five great vows, practised the five Samitis, and was protected by the three Guptis^; he exerted himself to do mental as well as bodily penance. (88) He was without property, without egoism, with- out attachment, without conceit ^, impartial towards all beings, whether they move or not. (89) He was indifferent to success or failure (in begging), to happiness and miser)^, to life and death, to blame and praise, to honour and insult. (90) He turned away from conceit and passions, from injurious, hurtful, and dangerous actions", from gaiety and sadness ; he was free from sins and fetters. (91) ^ See notes 2 and 3 on p. 50. ^ Garava = gaurava or garva. Dipika : rz'ddhigarava- rasagarava-satagarava iti garvatrayarahila//. ^ To render dawt/asallabhaesu. LECTURE XIX. 99 He had no interest in this world and no interest In the next world ; he was indifferent to unpleasant and pleasant things \ to eating and fasting. (92) He prevented the influx of Karman (asrava) through all bad channels 2; by meditating upon him- self he obtained praiseworthy self-purification and sacred knowledge. (93) Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a 5"rama;^a, he reached perfection after breaking his fast once only every month. (94, 95) Thus act the enlightened ones, the learned, the clever ; like Mr/gaputra they turn away from pleasures. (96) When you have heard the words of the illustrious and famous son of Mr/ga, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirva;/a, (97, 98) Thus I say. ^ Vas!^'anda;/akapp6. The author of the AvaX'uri explains this phrase thus : he did not lilce more a man who anoints himself with sandal than a mason. Apparently he gives to vasa the meaning ' dwelling;' but I think that the juxtaposition of /C'andana calls for a word denoting a bad-smelling substance, perhaps ' ordure.' "^ Literally 'door.' The meaning of the line will be fully rendered and the simile at least partially be preserved by the following less literal translation : he shut the door, as it were, to evil influences. For the asrava, see above, p. 55, note i. H 2 200 UTTARADHYAYANA. TWENTIETH LECTURE. THE GREAT DUTY OF THE NIRGRANTHAS. Piously adoring the perfected and the restrained saints, Hsten to my true instruction which (teaches the real) profit (of men), religion, and liberation \ (i) King Sremka.^, the ruler of Magadha, who pos- sessed many precious things, once made a pleasure- excursion to the Ma//^ikukshi A'aitya ■•. (2) It was a park like Nandana '^j with trees and creepers of many kinds, peopled by various birds, and full of various flowers. (3) There he saw a restrained and concentrated saint sitting below a tree, who looked delicate and accustomed to comfort. (4) When the king saw his figure, his astonishment at that ascetic's figure was very great and un- equalled. (5) ' O his colour, O his figure, O the loveliness of the noble man, O his tranquillity, O his perfection, O his disregard for pleasures!' (6) ^ Atthadhammagai/;/ = arthadharmagati. I think this equal toartha dharma moksha, though the commentators offer a different explanation by making gati mean ^wana. The phrase is derived from the typical expression kamarthadharmamoksha by leaving out kama, which of course could not be admitted by ascetics. - He is identical with Bimbisara of the Buddhists; see my edition of the Kalpa Sutra, introduction, p. 2. * The following verses prove that /'aitya denotes park here as the word is explained by the scholiast in IX, 9. ■* Nandana is Indra's park. LECTURE XX. lOI Adoring his feet and keeping him on his right side (he sat down), neither too far off nor too close by, and asked him with his hands clasped : (7) ' Though a young nobleman, you have entered the order ; in an age fit for pleasure 3 ou exert yourself as a Sra.m3.71a, O ascetic ; I want to hear you explain this.' (8) " I am without a protector, O great king ; there is nobody to protect me, I know no friend nor any one to have sympathy with me." (9) Then king Sremka., the ruler of Magadha, laughed : 'How should there be nobody to protect one so accomplished as you ? ' (10) ' I am the protector of religious men ^ ; O monk ; enjoy pleasures together with your friends and relations ; for it is a rare chance to be born as a human being.' (11) " You yourself are without a protector, Sre/nka., ruler of Magadha ; and as you are without a pro- tector, how can you protect anybody else ? " (12) When the saint had addressed this unpre- cedented speech to the king, who was greatly moved and astonished, and struck with astonish- ment, (he answered)^: (13) ' I have horses, elephants, and subjects, a town and a seraglio, power and command : enjoy human pleasures. (14) ' In possession of so great means, which permit the owner to enjoy all pleasures, how could he be ^ Bhadanta;zaOT. 2 The verb is wanting in this verse, and there is an apparent tautology in the words as they now stand. This is an obvious mark of a corruption in the text, which, however, I do not know how to remove by a plausible conjecture. I02 UTTARADHYAYANA. without protection ? Reverend sir, you speak untruth.' (15) " O kincr, vou do not know the meaning and origin ^ of (the word) ' without protection,' nor how one comes to be without protection or with pro- tection, O ruler of men. {16) " Hear, O great king, with an undistracted mind in what way a man can be said to be ' without pro- tection,' and with what purpose I have said all this. (17) " There is a town Kau^ambi by name, which is among towns what Indra^ is (among the gods); there lived my father, who possessed great wealth. (18) " In my childhood, O great king, I caught a very bad eye-disease and a severe burning fever in all my limbs, O ruler of men. (19) " My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body. (20) " In the back, the heart ^, and the head, I suffered ^ Pottha?;; or pokk/ia.m. The commentators are at a loss to give an etymology of this word, or rather have a choice of them to offer, which comes to the same thing, and proves that nothing certain was known. If pottha is the correct form, it may be derived from pra + ut + stha, and mean 'origin;' if pokk/i^ or pu^Z'/^a is the right spelling it is Y>rzAkh3., and may mean 'etymology.' - Purawa purabheda;/i. As usual the commentators give a purely etymological explanation. But it is obvious that purabhedana must have a similar meaning as purandara = Indra, or purabhid -S'iva. The latter word occurs in later literature only, and, besides, -Siva does not yet seem to have been generally acknowledged as the supreme god, when and where the G^aina Siatras were composed. The Vedic word pfirbhid, 'destroyer of castles,' also presents itself as an analogy; though it is not yet the exclusive epithet of a god, it is frequently applied to Indra. ' To render antari/C'/'/za or antarittha. The Guzeraiy translation renders it hrzdaya. LECTURE XX. IO3 dreadful and very keen pains equal to a stroke of lightning. (21) " Then the best physicians came to my help, who cure by their medical art and by spells, who were versed in their science, and well knew spells and roots, (22) " They tried to cure me according to the fourfold science ^ which they had been taught ; but they could not rid me of my pains : hence I say that I am without protection. (23) " My father would have spent all he possessed, for my sake ; but he could not rid me of my pains, hence I say that I am without protection. (24) " My mother, O great king, was agonized with grief about her son ; but she could not, &c. (25) " O great king, my own brothers, the elder and younger ones, could not rid me of my pains, &c. (26) " O great king, my own sisters, the elder and younger ones, could not, &c. (27) " O great king, my loving and faithful wife moistened my breast with the tears of her eyes. (28) " The poor lady did not eat, nor drink, nor bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it. (29) " O great king, she did not leave ^ my side even for a moment; but she could not rid me of my pains, hence I say that I am without protection. (30) " Then I said : It is very hard to bear pains again and again in the endless Circle of Births. (31) ^ ifauppaya^/vTaiu/ipada. Four branches of medical science are intended. ^ Phi//ai=bhrajyati, H^ma/fandra's Prak/vt Grammar, iv, 177. I04 UTTARADHYAYANA. " If I, for once, shall get rid of these great pains, I shall become a houseless monk, calm, restrained, and ceasing to act. (32) " While I thought so, I fell asleep, O ruler of men ; and after that night my pains had vanished. (33) " Then in the morning of the next day I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act. (34) " Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35) " My own Self is the river Vaitara;^i, my own Self the ^almali tree ^ ; my own Self is the miraculous cow Kamaduh, my own Self the park Nandana. (36) " My own Self is the doer and undoer of misery and happiness ; my own Self, friend and foe, accord- ing as I act well or badly. (37) " But there is still another want of protection, O king ; hear, therefore, O king, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas-. {1,8) " If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off. (39) " One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his ^ See above, p. 94. The verses 38-53 are apparently a later addition because (i) the subject treated in them is not connected with that of the foregoing part, and (2) they are composed in a different metre. LECTURE XX. IO5 easing nature \ does not follow the road trod by the Lord. (40) " One who for a long time wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). (41) "He is empty like a clenched^ fist, (of no value) like an uncoined ^ false Karshapa;^a or like a piece of glass resembling turquoise, he is held lightly by men of discernment. (42) " He who has the character of a sinner, though he lays great stress on the outward signs of his calling^ as a means of living ; he who does not control himself, though he pretends to do so ; will come to grief for a long time. (43) " As the poison Kalaku/a kills him who drinks it ; as a weapon cuts him who awkwardly handles it ; as a Vetala kills him who does not lay him ; so the Law harms him who mixes it up with sensuality. (44) "He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practising magic tricks ^, will have no refuge at the time (of retribution). (45) " The sinner, always wretched, goes from darkness ^ These are the five Samitis, see above, p. 50. ^ Polla or pulla, explained anta>^-sushira 'hollow in the middle.' ^ Ayantita = ayantrita. My translation is but conjectural. Perhaps the regular coins are not meant, but stamped lumps of metal, which were current long before coins were introduced. * Literally, ' the flag of the seers ; ' the broom &c. are meant. ^ Kuhe('>^>^aka, originally a bunch of peacocks' feathers, it is so still, if I am not mistaken, with the Digambaras, whilst the 6'vetambaras use other materials, especially cotton threads. * Much in my translation is conjectural. There are some technicalities in these verses which I fail to understand clearly, notwithstanding the explanations of the scholiasts. ' Vadika. [45] L 146 UTTARADHYAYANA. (One must further avoid) to hold the cloth loosely, or at one corner, or so as to let It flap, or so as to subject It to friction, or so as to shake it in different ways, or If one has made a mistake In the number of foldings (see verse 25) to count (aloud or with the help of the fingers, &c.)^ (27) There should be neither too little nor too much of Inspection, nor an exchange (of the things to be Inspected) ; this Is the right way to do (the Inspec- tion), all other methods are wrong: — (28) (This Is) If one engaged In Inspecting his things converses or gossips (with anybody), renounces something^, teaches another his lesson, or receives his own lesson from another, (he neglects his in- spection). (29) He who is careful In the Inspection, protects the six kinds of living beings, viz. the earth-bodies, water-bodies, fire-bodies, wind-bodies, plants, and animals. (30) He who is careless In the Inspection, injures the six kinds of living beings (just enumerated) ^ (31) In the third Paurushi he should beg food and drink, (he may do so) for any of the following six reasons : (32) ^ I am not sure of having hit the true meaning. The com- mentators reckon this counting as a fault, while the text itself seems to enjoin it. ^ Dei pa/^X'akkhanaw. The meaning is, I believe, that during the time of inspection one should not make up one's mind to abstain from this or that because one is to devote one's whole attention to the inspection of one's things. ^ The Dipika places this verse before the last and construes it with verse 29, making out the following meaning : if one, engaged in inspecting his things, converses or gossips, &c., then, being careless in the inspection, he injures, &c. LECTURE XXVI. 1 47 I. To prevent an illness; 2. to serve the Guru; 3. to be able to comply with the rules about walking^; 4. to be able to comply with the rules of self-control ^ ; 5. to save one's life ; 6. to be able to meditate on the Law. (33) A zealous Nirgrantha or Nirgranthi may omit to beg food for the following six reasons, when it will not be considered a transgression of his duties : (34) I. In case of illness ; 2. in case of a disaster ; 3. to preserve one's chastity and the Guptis ; 4. out of compassion for living beings ; 5. in the interest of penance; 6. to make an end of one's life". (35) Taking his whole outfit a monk should inspect it with his eye ; he then may walk about, but not beyond half a Yq^ana. (t,6) In the fourth Paurushi he should put away his almsbowl (after having eaten his meal), and then begins his study which reveals all existent things. (37) In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and after having performed Kala-pratikrama;/a^ he should inspect his lodging. (38) A zealous monk should also inspect the place where to discharge his excrements and urine, and then (till the sun sets) he should go through Kayot- sarga without allowing himself to be affected by any pains. (39) ^ Iriya////ae; for one will not be careful about walking (irya- samiti) if too hungry or thirsty. ^ For one might eat forbidden food if too hungry. ^ It may be remarked here that the verses 15, 16, 19, 20, 24, 26, 27? 29, 33, 34, 35 are in the Arya-metre while the rest of the lecture is in -Sloka. * Compare note i, p. 145. L 2 148 UTTARADHYAYANA. Then he should, in due order, reflect on all trans- gressions he has committed during the day, with regard to knowledge, faith, and conduct. (40) Having finished Kayotsarga, and paid his rever- ence to the Guru, he should, in due order, confess his transgressions committed during the day. (41) Then having recited the Pratikrama?^a Sutra ^ and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) -, and go through Kayotsarga without allowing himself to be affected by any pains. (42) Having finished Kayotsarga, and paid his rever- ence to the Guru, he should pronounce the cus- tomary (three) praises, and then wait for the proper time. (43) In the first Paurushi (of the night) he should study ; in the second he should meditate ; in the third he should leave off sleep ; and in the fourth he should study again ^ (44) In the fourth Paurushi he should wait for the proper time and then begin to study without waking the householders. (45) In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and perform- ing Kala-pratikrama/za ^ he should wait for the proper time. (46) When the (time for) Kayotsarga has arrived, he ^ Pal'ara«a as vratadi, and gu«a as pi«<5^avijuddhi, &c. * By deliverance I have rendered moksha, and by final per- fection nirvana. Moksha denotes freedom from Karman, a con- dition which in Brahmanical philosophy is called ^ivanmukti. LECTURE XXVIII. I 57 its saving qualities ^ ; 4. that one is not shaken in the right beHef (because heretical sects are more prosperous) ; 5. that one praises (the pious) ; 6. that one encourages (weak brethren) ; 7. that one sup- ports or loves the confessors of the Law ; 8. that one endeavours to exalt it. (31) III. Conduct, which produces the destruction of all Karman, is i. samayika^, the avoidance of everything sinful ; 2. /('/^edopasthapana, the initia- tion of a novice; 3. pariharavij"uddhika, purity produced by peculiar austerities^; 4. sukshma samparaya, reduction of desire ; 5. akashaya yathakhyata, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a A'^admastha as of a G'ma.. (32, 33) IV. Austerities are twofold: external and internal ; both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35) Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection). Thus I say. ^ Nivvitigiy^^^a=nirvi/^ikitsa. According to the commentary it may stand for nir-vid-^ugupsa ' without loathing the saints.' ^ See Bhandarkar, Report, p. 98, note X. ^ The Dipika contains the following details. Nine monks resolve to live together for eighteen months. They make one of their number their superior, kalpasthita, four become pari- harikas, and the remaining four serve them (anupariharikas). After six months the pariharikas become anupariharikas and vice versa. After another six months the kalpasthita does penance and all the other monks serve him as anupariharikas. 1 ^8 UTTARADHYAYANA. TWENTY-NINTH LECTURE. THE EXERTION IN RIGHTEOUSNESS. O long-lived (6^ambusvamin) ! I (Sudharman) have heard the following discourse from the venerable (Mahavira). Here, forsooth, the Venerable Ascetic Mahavira, of the Ka^yapa Gotra, has delivered this lecture called the exertion in righteousness. Many crea- tures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Chinas) i— have obtained perfec- tion, enlightenment, deliverance, final beatitude, and have put an end to all misery. This lecture treats of the following subjects : 1. sa?;^vega, longing for liberation ; 2. nirveda, disregard of worldly objects; 3. dharmai-raddha, desire of the Law; 4. gurusadharmika^uj-rusha^^a, obedience to co-religionists and to the Guru. 5. alo/^ana, confession of sins before the Guru; 6. ninda, repenting of one's sins to oneself; 7. garha, repenting of one's sins before the Guru ; ^ Here we have no less than ten verbs, many of which are synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering different sets of explanations they show that their ingenuity of interpretation was not backed by tradition. LECTURE XXIX. I 59 8. samayika, moral and intellectual purity of the soul ; 9. /('aturvii';^5"atistava, adoration of the twenty- four Gmas ; 10. van dan a, paying reverence to the Guru ; 11. pratikrama;^a, expiation of sins ; 12. kayotsarga, a particular position of the body ; 13. pratyakhyana, self-denial ; 14. stavastutimaiigala, praises and hymns ; 15. kalasya pratyupeksha/^a, keeping the right time ; 16. praya^/^ittakara/^a, practising penance; 17. kshamapa/^a, begging forgiveness ; 18. svadhyaya, study; 19. va/^ana, recital of the sacred texts; 20. paripr//C'/^/^ana, questioning (the teacher) ; 21. paravartana, repetition ; 22. anupreksha, pondering ; 23. dharmakatha, religious discourse; 24. iTutasyaradhana, acquisition of sacred knowledge ; 25. ekagramana/^sannivei-ana, concentration of thoughts ; 26. sa?;^yama, control ; 27. tapas, austerities ; 28. vyavadana, cutting off the Karman ; 29. sukhai'ata, renouncing pleasure ; 30. apratibaddhata, mental independence ; 31. vi/^itra^ayanasanasevana, using unfre- quented lodgings and beds ; 32. vinivartana, turning from the world ; 33. sambhogapratyakhyana, renouncing col- lection of alms in one district only ; l6o UTTARADHYAYANA. 34. upadhipratyakhyana, renouncing articles of use ; 35. aharapratyakhyana, renouncing food ; 36. kashayapratyakhyana, conquering the passions ; Zl' yogapratyakhyana, renouncing activity; 38. i-arirapratyakhyana, renouncing the body ; 39. sahayapratyakhyana, renouncing com- pany; 40. bhaktapratyakhyana, renouncing all food ; 41. sadbhavapratyakhyana, perfect renun- ciation ; 42. pratirupata, conforming to the standard; 43. vaiyavrztya, doing service ; 44. sarvagu/^asampiir/^ata, fulfilling all vir- tues ; 45. vitaragata, freedom from passion ; 46. kshanti, patience ; 47. mukti, freedom from greed; 48. ar^ava, simplicity ; 49. mardava, humility ; 50. bhavasatya, sincerity of mind ; 51. karawasatya, sincerity of religious practice; 52. yogasatya, sincerity of acting ; 53. manoguptata, watchfulness of the mind ; 54. vag-guptata, watchfulness of the speech ; 55. kayaguptata, watchfulness of the body; 56. mana/^samadhara^^a, discipline of the mind; 57. vaksamadhara;/a, discipline of the speech ; 58. kayasamadhara/^a, discipline of the body; 59. ^/^anasampannata, possession of know- ledge ; 60. dar^anasampannata, possession of faith ; 61. /-aritrasampannata, possession of conduct ; LECTURE XXIX. l6l 62. iTotrendriyanigraha, subduing the ear ; 62,. /'akshurindriyanigraha, subduing the eye; 64. ghra^endriyanigraha, subduing the organ of smell ; 65. ^ihvendriyanigraha, subduing the tongue ; 66. spar^anendriyanigraha.subduingthe organ of touch ; 67. krodhavi^aya, conquering anger ; 68. manavi^aya, conquering pride ; 69. mayavi^aya, conquering deceit; 70. lobhavi^aya, conquering greed ; 71. premadveshamithyadar.^a;2avi^aya, con- quering love, hate, and wrong belief ; 72. ^aile^i, stability ; "j^)- akarmata, freedom from Karman. 1. Sir, what does the soul obtain by the longing for liberation ? By the longing for liberation the soul obtains an intense desire of the Law ; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation ; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right faith ; by the purity of faith some will reach perfection after one birth ; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection, (i) 2. Sir, what does the soul obtain by disregard of worldly objects^.-* By disregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to ' Or aversion lo the Circle of Biitlis. [45] M l62 UTTARADHYAYANA. all objects ; thereby he ceases to engage in any under- takings, in consequence of which he leaves the road of Sa;7^sara and enters the road to perfection, (2) 3. Sir\ what does the soul obtain by the desire of the Law? By the desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached ; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c. ; and he obtains unchecked happiness. (3) 4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher^) he avoids being reborn as a denizen of hell, an animal, a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains per- fection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline. (4) 5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, mis- applied austerities^, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul ; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch "*, and annihilates such Karman as he had acquired before. (5) ^ In this way all paragraphs up to § 72 open with a question of always the same form. I drop the question in the sequel. ^ Atyaj-atana. ' Nidana, cf. p. 60, n. 2. * This is the meaning of the words itthiveya napu7«saga- LECTURE XXIX. I 63 6. By repenting of one's sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues \ by which he destroys the Karman resulting from delusion. (6) 7. By repenting of one's sins before the Guru the soul obtains humiliation; feeling humili- ated, he will leave off all blameable occupations ^, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling^ develop- ments. (7) 8. By moral and intellectual purity (literally, equi- librium) the soul ceases from sinful occupations. (8) 9. By the adoration of the twenty-four 6^inas the soul arrives at purity of faith. (9) 10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families ; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill. (10) 11. By expiation of sins he obviates trans- A gressions of the vows ; thereby he stops the Asravas, preserves a pure conduct, practises the eight articles ^, does not neglect (the practice of control), and pays great attention to it. (11) v8ya/« = striveda, napu»isakaveda, as explained by the commentators on XXXII, 102. ^ Kara«agu;/a^redhim pratipadyate. It is difficult to render this phrase adequately ; the meaning is that by succes- sively destroying moral impurities one arrives at higher and higher virtues. ^ Yoga, i.e. the cause of the production of Karman. ^ Ghati, compare Bhandarkar, Report, p. 93, note *. * See Twenty-fourth Lecture, p. 129 ff. M 2 164 UTTARADUYAYANA. 1 2. By Kayotsarga he gets rid of past and present (transgressions which require) Prayai-z^itta^ ; thereby his mind is set at ease Hke a porter who is eased of his burden ; and engaging in praiseworthy contem- plation he enjoys happiness. (12) 13. By self-denial he shuts, as it were, the doors of the Asravas ; by self-denial he prevents desires rising in him ; by prevention of desires he becomes, as it were, indifferent and cool towards all objects. (13) 14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct ; thereby he gains such improvement, that he will put an end to his worldly existence ^ (or) be born afterwards in one of the Kalpas and Vimanas ^ (14) 15. By keeping the right time he destroys the Karman which obstructs right knowledge. (15) 16. By practising Praya^/§itta^ he gets rid of sins, and commits no transgressions ; he who cor- rectly practises Praya-^/itta, gains the road and the reward of the road*, he wins the reward of good conduct. (16) 17. By begging forgiveness he obtains hap- piness of mind ; thereby he acquires a kind dis- position towards all kinds of living beings ° ; by this ^ Expiatory rites, alo^ana, &c. "^ Antakriya, explained by mukti. 2 The Kalpas and the Vimanas are the heavens of the Vaimanika gods, see below, p. 226. * By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti. ^ Savvapawabhuya^ivasatta. The prawas possess from two to four organs of sense, the ^1 vas five, the bhutas are plants, and the sattvas are all remaining beings. LECTURE XXIX. 165 kind disposition he obtains purity of character and freedom from fear. {17) 18. By study he destroys the Karman which obstructs right knowledge. (18) 19. By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve the sacred lore, whereby he acquires the Law of the Tirtha \ which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence. (19) 20. By questioning (the teacher) he arrives at a correct comprehension of the Sutra and its meaning, and he puts an end to the Karman which produces doubts and delusion. (20) 21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory. (21) 22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Ayushka^ (have upon the soul) ; he shortens their duration when it was to be a long one ; he mitigates their power when it was intense ; (he reduces their sphere of action when it was a wide one) 2 ; he may either acquire Ayushka-karman or not, but he no more accumulates Karman which ' According to the commentaries, by Tirtha are meant the Gawadharas. 2 Concerning the eight kinds of Karman, see XXXIII, 2 and 3, p. 192. Ayushka is that Karman which determines the length of time which one is to live. A somewhat different explanation of this Karman is given by Bhandarkar, loc. cit., p. 97, note. ^ The passage in question is an addition in some MSS., as the commentators tell us. The meaning seems to be that the Karman which was attached to many parts of the soul is restricted to fewer places by the influence of the purity superinduced on the soul by pondering. 1 66 UTTARADHYAYANA. produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold Sawsara, which is without beginning and end. (22) 23. By religious discourses he obtains de- struction of the Karman ; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss. (23) 24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness. (24) 25. By concentration of his thoughts he obtains stability of the mind. {25) 26. By control he obtains freedom from sins. (26) 27. By austerities he cuts off the Karman^ (27) 28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery. (28) 29. By renouncing pleasures he obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct. (29) T,o. By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attach- ment and fondness (for worldly things). (30) 31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use ^ Vyavadana is the cutting off of the Karman and the sub- sequent purity of the soul. LECTURE XXIX. I 67 allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliver- ance, and cut off the tie of the eightfold Karman. (31) 32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction ; then he will cross the forest of the fourfold Sa;?2sara. (32) 2,;^. By renouncing collection of alms in one district only ^ he overcomes obstacles-; unchecked by them he exerts himself to attain liberation ; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk ; not envying other monks he takes up a separate, agreeable lodging^. (33) 34. By renouncing articles of use * he obtains successful study ; without articles of use he becomes exempt from desires, and does not suffer misery. (34) 35. By renouncing (forbidden) food he ceases to act for the sustenance of his life ; ceasing to act for the sustenance of his life he does not suffer misery when without food. (35) 36. By conquering his passions he becomes free from passions ; thereby he becomes indifferent to happiness and pains. (36) 37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before, {^ty) 38. By renouncing his body he acquires the pre-eminent virtues of the Siddhas, by the possession ^ Sambhoga = ekama«f/alyam aharakarawam. ^ Alambana, glanatadi. ^ Dnkksim suhase^^a;;z uvasawzpa^^itta^a/;; viharai. * Except such as are obligatory, e.g. his broom, the mukha- vastrika, &c. 1 68 UTTARADHYAYANA. of which he goes to the highest region of the universe, and becomes absolutely happy. (38) 39. By renouncing company he obtains single- ness ; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censorious- ness, and he acquires a high degree of control, of Sa;?uvara, and of carefulness ^ (39) 40. By renouncing all food he prevents his being born again many hundreds of times. (40) 41. By perfect renunciation ^ he enters the final (fourth stage of pure meditation), whence there is no return ; a monk who is in that state, destroys the four remnants of Karman which even a Kevalin possesses, viz. vedaniya, ayushka, naman, and gotra^; and then he will put an end to all misery. (41) 42. By conforming to the standard of monks ^ he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things ^, subdue his senses, and practise, in a high degree, the Samitis and austerities. (42) 43. By doing service he acquires the Karman ^ Samahie = samahita or samadhiman. ^ Sadbhava pratyakhyana. The Dipika gives the following explanation : he makes the renunciation in such a way that he need not make it a second time. ■'' Vedaniya is that Karman which produces effects that must be experienced, as pleasure or pain; ayushka is the Karman that determines the length of life; naman and gotra cause him to be born as such or such an individual in this or that family; see Thirty-third Lecture, verses 2 and 3, p. 192 f. * Explained : sthavirakalpasadhuveshadharitvam. ^ Appa^ileha = alpapratyupeksha; he has to inspect few things, because he uses only few. LECTURE XXIX. 169 which brings about for him the naman and gotra of a Tirthakara. (43) 44. By fulfilling all virtues he secures that he will not be born again ; thereby he will become exempt from pains of the body and mind. (44) 45. By freedom from passion he cuts off the ties of attachment and desire ; thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells. (45) 46. By patience he overcomes troubles. {46) 47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property. (47) 48. By simplicity he will become upright in actions, thoughts, and speech, and he will become vera- cious ; thereby he will truly practise the Law. {48) 49. By humility he will acquire freedom from self- conceit ; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride. (49) 50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the 6^inas have pro- claimed ; and he will practise the Law in the next world too. (50) 51. By sincerity in religious practice he obtains proficiency in it ; being proficient in it he will act up to his words. (51) 52. By sincerity of acting he will become pure in his actions. (52) 53. By watchfulness^ of the mind he concen- trates his thoughts ; thereby he truly practises con- trol. (53) 1 Gupti. 170 UTTARADHYAYANA. 54. By watchfulness of speech he keeps free from prevarication ; thereby he enables his mind to act properly. (54) 55. By watchfulness of the body he obtains Sa;;zvara^; thereby he prevents sinful Asravas. {55) 56. By discipline of the mind he obtains con- centration of his thoughts; thereby he obtains development of knowledge, which produces right- eousness and annihilates wrong belief. (56) 57. By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes. (57) 58. By discipline of the body he obtains development of conduct, which causes him to con- duct himself according to the regulation ; thereby he destroys the four remnants of Karman which even a Kevalin possesses ^ ; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning ; thereby he will not perish in the forest of the fourfold Sa;;2sara ; as a needle with its thread will not be lost, thus the soul possessing the sacred lore ^ will not be lost in the Sawsara ; he performs all prescribed actions relating to knowledge, disci- pline, austerities, and conduct, and well versed in his ^ For Saw/vara and Asrava, see above, p. 55, note i, and p. 73, note 2. ^ See above, §41. ' Here is a pun on the word sutta = sutra, which means thread and Sutra, sacred lore, or knowledge acquired by the study of the Siitras. LECTURE XXIX. 17I own and in heterodox creeds he will become invincible. (59) 60. By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light ; but he endues his Self with the highest knowledge and faith, and purifies it^ (60) 61. By possession of conduct he obtains a stability like that of the king of mountains- (viz. Meru), whereby a houseless monk destroys the four remnants of Karman which even a Kevalin possesses ; after that he obtains perfection, en- lightenment, deliverance, and final beatitude, and puts an end to all misery. (61) 62. By subduing the organ of hearing he overcomes his delight with or aversion to all pleasant or unpleasant sounds, he acquires no Karman pro- duced thereby, and destroys the Karman he had acquired before. (62) 63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience; he acquires no Karman productive of anger ^ and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity, &c. (as in 6"], substituting pride for anger). (68) 69. By conquering deceit he obtains humility, &c. (as in 67, substituting deceit for anger). (69) ^ I.e. makes it contain nothing foreign to its own nature. 2 Selgsi = jaileji; ^aile^a is Meru, and its avastha, or con- dition, is jaileji. ' Or, perhaps, which results in experiencing anger. 172 UTTARADHYAYANA. 70. By conquering greed he obtains content, &c. (as in 67, substituting greed for anger). (70) 71. By conquering love, hate, and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman ; he will first destroy the twenty- eight kinds ^ of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge ^, the nine kinds of obstruction to right faith ^ and the five kinds of obstacles (called Anta- raya): the last three remnants of Karman he destroys simultaneously ; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe ; and while he still acts *, he acquires but such Karman as is inseparable from religious acts ^ ; the pleasant feelings (produced by it) last but two moments : in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed ; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed ; for all time to come he is exempt from Karman. (71) 72. Then*' when his life is spent up to less than ^ There are sixteen kashayas, nine no-kashayas, and three mohaniyas. "^ These are the obstacles to the five kinds of knowledge : mati, jruta, avadhi, mana/zparyaya, kevala. ' They are: the obstacles to yi-akshurdar^-ana, to a/^akshur- dar^ana, to avadhidarj-ana, and to kSvaladari'ana, and five kinds of sleep (nidra). Concerning Antaraya, see p. 193. * Sayogin, i.e. while he has not yet reached the fourteenth guwasthana, the state of a Kevalin. ^ Airyapathika. ^ I.e. when he has become a Kevalin, as described in the preceding paragraph. LECTURE XXIX. 173 half a muhurta, he discontinues to act, and enters upon the (third degree of) pure meditation \ from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs) ; he first stops the functions of his mind, then the functions of speech, then those of the body, at last he ceases to breathe. During the time required for pronouncing five short syllables, he is engaged in the final pure meditation, in which all functions (of his organs) have ceased, and he simultaneously annihilates the four remnants of Karman, viz. vedaniya, ayushka, naman, and gotra^. (72) 73. Then having, by all methods, got rid of his audarika, karma;^a (and tai^asa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upwards to the highest Aka^a), and there develops into its natural form, obtains perfection, enlighten- ment, deliverance, and final beatitude, and puts an end to all misery. (73) This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mahavira has told, declared, explained, demonstrated. (74) Thus I say. 1 6'ukladhyana. '^ See note on § 41. 1 74 UTTARADHYAYANA. THIRTIETH LECTURE. THE ROAD OF PENANCE. Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred, (i) By abstaining i. from destroying life; 2. from ^yirig ; 3- from taking anything which is not given ; 4. from all sexual indulgence ; 5. from having any property ; and 6. from eating at night, the soul becomes free from Asravas ^ (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by vanquishing conceit ^, and by avoiding delusions, the soul becomes free from Asravas. (3) Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues). (4) As a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water and by evaporation, so the Karman of a monk, which he acquired in millions ^ of births, is annihilated by austerities, if there is no influx of bad Karman. (5, 6) Austerities are of two kinds : external and internal ; ^ Karmopadanahetavas, that through which the soul be- comes aflfected by Karman. 2 Agarava = agaurava; but it is here explained, free from garva, cf. p. 98, note 2. ' Literally krores, i.e. ten millions. LECTURE XXX, I 75 external austerities are of six kinds, and internal are of six kinds \ (7) External austerities are : I. ana^ana, fasting; 2. avamodarika, absti- nence - ; 3. bhiksha/^arya, collecting alms ; 4. rasa- parityaga, abstention from dainty food; 5, kaya- kle^a, mortification of the flesh; 6. sa;;2llnata, taking care of one's limbs ^ (8) I. Fasting is of two kinds : a. it vara, temporary, and b. mara;2akala, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists. (9) a. The temporary fasting is briefly of six kinds : I. in the form of a line ^ ; 2. in the form of a square ; 3. in the form of a cube ; 4. of a sixth power ; 5. of a twelfth power ; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind. (10, 11) ' Comp. Aupapatika Sutra, ed. Leumann, p. 38 ff. The general division is the same, but the subdivision differs in many details. ^ Gradual reduction of food, from a full meal of thirty-two morsels to one of one morsel. ^ Ahgopafigadikam sa7«vr/tya pravartanam, T'ika. * The meaning of this singular statement is as follows. If four fasts of two, three, four, and five days are performed in this order, they form a line. If this set of fasts is four times repeated, each time beginning with a different number, we get sixteen fasts ; they form a square, viz. : 1.2.3.4 2.3.4.1 3.4.1.2 4.1.2.3 The next class contains 64 fasts, the fourth 4,096, the fifth 16,777,216 fasts. Fasts of the last class require 700,000 years at least, and must be assumed to be restricted to former Tirthakaras, whose lives lasted enormous periods of time. I 76 UTTARADHYAYANA. b. Fasting which is to precede death, is of two kinds with regard to the motions of the body : with change (of position) and without change. (12) And again it is twofold: admitting of reHef\ or not ; one may either leave the place (which one has chosen to die in), or not leave it ; in both cases one may not take any food. (13) 2. Abstinence is briefly of five kinds : with regard to a. substance ; b. place ; c. time ; d. state of mind ; e. development. (14) ^. He who takes less food than he usually does 2, in the extreme case but one mouthful, performs absti- nence with regard to substance. (15) b. (Place means) a village, a scotfree town ^, a capital, a camp of merchants ^, a mine, a settlement of a wild tribe ^, a place with an earth wall ^ a poor town '^, a town with a harbour ^, a large town ^ an isolated town ^°, and an open town ^^ (16) ^ Saparikarma = vaiyavntyasahita. This leads to ihgini- mara«a and bhaktapratyakhyana; the aparikarma to pada- popagamana (i.e. prayopagamana) ; comp. part i, p. 72. ^ Thirty-two mouthfuls is the usual quantity of food of men, twenty-eight that of women. A mouthful is of the size of an &%%. ^ N agar a, where no taxes (na kara) are levied, while villages pay eighteen taxes. * Nigama, or a place where many merchants dwell. "• Pallt. •= Khe/a. "^ Karva/a. According to the dictionary, it means 'market- town ;' but the commentators render it by kunagara, or say that it is karva/a^anavasa, the dwelling-place of the Karva/a people. ® Dr6«amukha, a town to which there is access by water and land, like Bhr/guka/C'Ma or Tamralipti. ^ Pa//ana. '" M a/amba, a town which is more than three and a half yo^anas distant from the next village. " Sambadha, prabhijta/('aturvar«yanivasa. LECTURE XXX. I 77 In a hermitage, a vihara \ a halting-place for procession ^, a resting-place for travellers ^, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge. (17) In gardens, on roads, in houses — all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place. (18) I. pe/a, 2. ardhape^a, 3. gomutrika, 4. patanga- vithika, 5. .Tambukavartta, 6. ayata;;2-gatva-pratya- gata^ (19) c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushis of the day (which he selects for that purpose). (20) Or if he collects alms in a part of the third Paurushi, or in its last quarter, then he observes abstinence with reference to time. (2 1) d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour : if that person does not change his disposition or condition^. (22, 23) ^ A dwelling-place of Bhikshus, or a devagrz'ha. ^ Sanniveja. ^ Samara. * These are terms for different kinds of collecting alms ; it is called pe/a (box), when one begs successively at four houses forming the corners of an imaginary square; gomutrika, when he takes the houses in a zigzag line; patahgavithika (cricket's walk), when he goes to houses at a great distance from one another; jambfikavartta (the windings of a conch), when he goes in a spiral line, either toward the centre (abhyantara) or from the centre outward (bahis) ; ayatawi-gatva-pratyagata, when he first goes straight on and then returns. ^ I give the traditional explanation of the verses, as handed [45] N 1 78 UTTARADHYAYANA. e. A monk who observes abstinence accordingtothe particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development^ too. (24) 3. With regard to collecting alms there are the eight principal ways^ how to collect them; the seven esha;^as (or modes of begging) and other self- imposed restrictions. (25) 4. Abstention from dainty food means abstention from such highly nourishing^ food and drink as milk, curds, ghee, &c. (26) 5. Mortification of the flesh consists in the dif- ferent postures as Virasana, &c., M^hich benefit the soul, and which are difficult to perform. (27) 6. Using unfrequented lodgings and beds consists in living and sleeping in separate and down in the commentaries. If we might set it aside, I should translate : abstinence with reference to disposition is observed by him who in collecting alms preserves the same disposition, whether he has to do with a woman or man, &c. ^ For development (pa^^ava = paryaya) denotes any form or phase of existence which anything can assume. Therefore all particulars of place, e.g. are developments of Place. As all restrictions of place, &c., indirectly diminish the food obtainable by a monk, they also come under the head Abstinence. ^ According to the commentator, these are the six kinds enumerated in verse 19. ^ambukavartta is of two kinds, as explained in the note; the eighth kind is rtg\\, or the common way of begging. These eight ways have reference to the houses in which they collect alms. The seven esha7;as refer to the quality or quantity of the food ; their names are given in the Z'ika, partly in Prakn't, partly in Sanskrit : i. sawsa///za ; 2. asa»zsa///;a ; 3. uddhais'a; 4. alpalepika ; 5. udgr/hita ; 6. pragrz'hita ; 7. u^^;^i- tadharma. According to another passage : i. is sa/^^spr/'sh/a, 3. uddhrita, 5. avagr/htta. ^ Prawita, explained push/ikara. LECTURE XXX. I 79 unfrequented places where there are neither women nor cattle. (28) Thus external austerities have been briefly ex- plained ; I shall now explain internal austerities in due order. (29) Internal austerities are : 1. praya^'/^itta, expiation of sins ; 2. vi;2aya, politeness ; 3. vaiyav7^2tya, serving the Guru; 4. svadhyaya, study; 5. dhyana, meditation ; 6. vyutsarga \ abandoning of the body. (30) 1. Expiation of sins is tenfold, what must be confessed ^, &c. ; this is to be strictly observed by a monk; this is called expiation of sins. (31) 2. Politeness consists in rising (from one's seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience. (32) 3. There are ten ^ kinds of service, as serving the A/'arya, &c.^; doing service consists in giving one's assistance as well as one is able. {33) 4. Study is fivefold : i. saying or learning one's lesson ; 2. (questioning the teacher about it) ; 3. repe- tition ; 4. pondering ; 5. religious discourse. (34) ^ Viosagga, viussaga, viusagga. It is usually rendered vyutsarga, but the Sanskrit prototype is vyavasarga, as Leu- mann has pointed out, I.e., p. 152. ^ Compare Aupapatika Sutra, ed. Leumann, p. 40, ^ Ibidem, p. 42. * They are enumerated in the following Gatha : ayariya-uva^^/zae thera-tavassi-gila7za-seha;zai sahammiya-kula-gawa-sahgha-sawgaya/;; tarn iha kayavva/w. The ten persons or body of persons entitled to 'service' are: i.aHrya; 2.upadhyaya; 3. sthavira; 4. tapas- vin ; 5. glana; 6. xaiksha ; 7. sadharmika; 8. kula; 9. ga«a; 10. sahgha. N 2 l8o UTTARADHYAYANA. 5. Abstaining to meditate on painful and sinful things ^ one should, with a collected mind, engage in pure meditations on the Law ; this the wise call meditation. (35) 6. If a monk remains motionless when lying down, sitting, or standing upright, this is called abandoning of the body, which is the sixth kind (of internal austerities). (36) If a sage truly performs these two kinds of austerities, he will soon be thoroughly released from the Circle of Births, {^^y) Thus I say. THIRTY-FIRST LECTURE. MODE OF LIFE 2. I shall declare the mode of life that benefits the soul ; by practising it many souls have crossed the ocean of Sa;«sara. (i) One should desist from one thing, and practise another : desist from neglect of self-control, and practise self-control. (2) Love and hatred are two evils which produce bad ^ This is the artaraudradhyana. 2 This lecture offers many difficulties to the translator, as it contains scarcely more than a dry list of articles of the Gaina faith. To fully understand or interpret it would require an accurate know- ledge of the complete religious system of the Gainas, to which we can lay no claim at present. The order in which the articles are given follows the number of their subdivisions. In some cases the number is not given in the Siltra, but is supplied by the com- mentary. LECTURE XXXI. l8l Karman ; if a monk always avoids them, he will not stand within the circle (of transmigration). (3) A monk who always avoids the thrice threefold hurtful, conceited, and delusive acts \ will not stand in the circle (of transmigration). (4) A monk who well bears calamities produced by gods, animals, or men, will not stand, &c. (5) A monk who always avoids the (four) different kinds of praises-, passions, expressions (of the emotions) ^ and (of the four) meditations the two sinful ones, will not stand, &c. (6) A monk who always exerts himself '^ with regard to the (five) vows, the (five) objects of sense, the (five) Samitis, and (five) actions ^ will not stand, &c. (7) A monk who always exerts himself with regard to the six lei-yas^ the six kinds of bodies, and the six (regular functions as) eating ^ will not stand, &c. (8) A monk who always exerts himself with regard to the (seven) rules of accepting alms ^ and the seven causes of danger (to other men) will not stand, &c. (9) ^ Compare XIX, 91, and XXX, 3. Hurtful acts (dands.) are threefold, as referring to thoughts, words, and acts ; conceited acts (garava), as pride of riches, of taste (rasa), and of pleasure or fashion (sata); delusive acts (^alya), as maya, nidana, and mithyadarjana. 2 Vikattha. ' Samgna. * Yatate ' exerts himself;' supply ' to avoid, to know, or to do,' as the case may require. ° Kriya; they are: i. kayiki; 2. adhikara«iki; 3. pradveshiki ; 4. paritapaniki, and 5. pra;;atipatiki. •= On the le^yas see Thirty- fourth Lecture, p. 196 ff. ^ From the commentaries I learn two more of these six karawas: vedana and vaiyavrz'tya. I cannot say which are the remaining three. * They are enumerated in note 2 on XXX, 25, p. 178. I 82 UTTARADHYAYANA. A monk who always exerts himself with regard to the (eight) objects of pride \ to that which pro- tects his chastity^, and to the tenfold Law of the monks I (lo) A monk who always exerts himself with regard to the (eleven) duties of the iipasakas, and the (twelve) duties of the bhikshus*, will not stand, &c. (ii) A monk who always exerts himself with regard to the (thirteen) actions (productive of Karman), to the various (fourteen) kinds of living beings, and the (fifteen) places of punishment of the wicked ^, will not stand, &c. (12) A monk who always exerts himself with regard to the sixteen Gathas ^ and to the (seventeen kinds of) neglect of self-control, will not stand, &c. (13) A monk who always exerts himself with regard to the (eighteen kinds of) continence, to the (nine- teen) ^;7atadhyayanas '^, and the (twenty) cases for not concentrating one's thoughts, will not, &c. (14) ' Viz. caste, family, beauty, &c. ; see Sutrakm. II, 2, 17. ^ Brahmagupti. This is of nine kinds. ^ Bhikshudharma. It consists of Nos. 46-49, 26, 27, of Lecture XXIX, truth, purity, poverty, and chastity. * The details given in the commentary (Devendra) partly differ from the description of the twelve duties of Aavakas, and the ten duties of Bhikshus given by Bhandarkar from the Karttikeyanu- preksha, see his Report, p. 114 ff. '' Paramadharmika. My translation is based on the enume- ration of fifteen words, among which the names of some well-known hells occur. •^ The sixteen lectures of the first part of the Sutrakntahga, the last of which is called Gatha, are meant by the sixteen Gathas. The whole book contains twenty-three lectures as stated in verse 16. "^ The first jrutaskandha of the Cwatadharmakatha, which contains nineteen adhyayanas, is intended by ^watadhyayana. LECTURE XXXI. l8^ 3 A monk who always exerts himself with regard to the twenty-one forbidden ^ actions, and the twenty- two troubles ^ will not stand, &c. (15) A monk who always exerts himself with regard to the twenty-three (lectures of the) Sutrakrz'taiiga, and to the gods whose number exceeds by an unit^ (the number of the lectures of the Sutrakr/taiiga), will not stand, &c. (16) A monk who always exerts himself with regard to the twenty-five clauses *, and (to the recitation of the twenty-six) chapters of the Dasas, &c.•^ will not stand, &c. (17) A monk who always exerts himself with regard to the (twenty-seven) virtues of the laity, and the (twenty-eight lectures of the) Prakalpa^ will not stand, &c. (18) A monk who always exerts himself with regard to the (twenty-nine) causes of wrong knowledge, and the (thirty) causes of delusion, will not stand, &c. (19) A monk who always exerts himself with regard to the (thirty-one) qualities of Siddhas, &c., the (thirty- 1 6'abala, because they 'variegate' the conduct. The actions meant are sitting on an unwiped seat, &c. 2 Parisaha, see above, p. 9 ff. 3 Rupa. The twenty-four gods are: ten Bhavanapatis, eight Vyantaras, five Gyotishkas, one Vaimanika ; or the 24 prophets. ^ 4 Bhavana, the subdivisions of the five great vows, see part i, p. 189 ff. ^ The Da^ajrutaskandha, Bn'hat Kalpa, and Vyavahara Sutras are meant, which together contain twenty-six udde^as. « I.e. the AMrahga SGtra ; it now contains but twenty-four lectures, but is said to have originally contained four more, see part i, introduction, p. xHx f. These four lectures were : Maha- parinna, Ugghaya, A;mgghaya, Ar6va;/a. 184 UTTARADHYAYANA. two) Yogas \ and thirty-three A^atanas ^, will not stand, &c. (20) A clever monk who always exerts himself with regard to the above-mentioned points, will soon be thoroughly released from the Circle of Births (21) Thus I say. THIRTY-SECOND LECTURE. THE CAUSES OF CARELESSNESS. With attentive mind hear me explain for your benefit the deliverance from the beginningless time, together with its causes^, and from all misery : a truly wholesome subject, (i) By the teaching of true * knowledge, by the avoid- ance of ignorance and delusion, and by the destruction of love and hatred, one arrives at final deliverance which is nothing but bliss. (2) This is the road to it : to serve the Gurus and the old (teachers), to avoid throughout foolish people, to ^ The pure operations of mind, speech, and body. ^ As far as I can make out from the enumeration in the com- mentary, they are articles regulating the intercourse between monks, especially pupils and teacher. ^ By beginningless time the Saw/sara is meant ; its causes are the kashayas or cardinal passions, and avirati. ■* Sa/^/('assa=: satyasya. This is a various reading; the received text has savvassa. The commentators give the fol- lowing explanation : by the property of knowledge to make every- thing known — this indicates that knowledge is the cause of moksha. LECTURE XXXII. iSS apply oneself earnestly to study, and to ponder zealously on the meaning of the Slitras. (3) A 6'rama?^a engaged in austerities, who longs for righteousness \ should eat the proper quantity of allowed food, should select a companion of right understanding, and should live in a place suited to seclusion. (4) If he does not meet with a clever companion who surpasses or equals him in virtue, he should live by himself, abstaining from sins and not devoted to pleasures. (5) As the crane ^ is produced from an egg, and the egg is produced from a crane, so they call desire ^ the origin of delusion, and delusion the origin of desire. (6) Love and hatred are caused by Karman, and they say that Karman has its origin in delusion ; Karman is the root of birth and death, and birth and death they call misery. (7) Misery ceases on the absence of delusion, delusion ceases on the absence of desire, desire ceases on the absence of greed, greed ceases on the absence of property. (8) I shall explain in due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion. (9) Pleasant food* should not be enjoyed with pre- ference, for it generally makes men over-strong^; and desires rush upon the strong, like birds upon a tree with sweet fruits. (10) ^ Samadhi; the Dipika explains it by ^;7anadari-ana/^ari- tralabha. 2 Balaka. ' Trzshna. ' Rasa. ' Dr/ptikara. I 86 UTTARADHYAYANA. As in a forest, full of fuel, a fire fanned by the wind cannot be extinguished, so the fire (as it were) of the senses of him who eats as he lists ; it does not benefit any chaste man. (i i) The mind of those who always live in unfrequented lodgings, who eat low food, and who subdue their senses, will not be attacked by the foe, Love, who is vanquished as disease is by medicine. (12) As it is not safe for mice to live near the dwelling of a cat, so a chaste (monk) cannot stay in a house inhabited by women. (13) A ^Srama^^a, engaged in penance, should not allow himself to watch the shape, beauty, coquetry, laughter, prattle, gestures, and glances of women, nor retain a recollection of them in his mind. (14) Not to look at, nor to long for, not to think of, nor to praise, womankind : this is becoming the meditation of the noble ones, and it is always whole- some to those who delight in chastity. (15) Though those who possess the three Guptis, cannot be disturbed even by well-adorned goddesses, still it is recommended to monks to live by them- selves, as this is wholesome in every way. (16) To a man who longs for liberation, who is afraid of the Sa7;2sara, and lives according to the Law, nothing in the world offers so many difficulties ^ as women who delight the mind of the ignorant. (17) To those who have overcome the attachment (to women), all others will offer no difficulties ^ ; even as to those who have crossed the great ocean, no river, though big like the Ganges, (will offer any dif- ficulty). (18) ^ Duttara. ^ Suuttara. LECTURE XXXII. 1 8/ From desire of pleasure arises the misery of the whole world, the gods included ; whatever misery of body and mind there is, the dispassionate will put an end to it. (19) As the fruit of the Kimpaka^ is beautiful in taste and colour, when eaten ; but destroys the life when digested, (being) poison ; similar in their effect are pleasures. (20) A Sramsina., engaged In austerities, who longs for righteousness 2, should not fix his thoughts on the pleasant objects of the senses, nor turn his mind from them, if they be unpleasant. (21) ' Colour ' attracts the eye ; It Is the pleasant cause of Love, but the unpleasant cause of Hatred ^ ; he who Is Indifferent to them (viz. colours), is called dispassionate. (22) The eye perceives 'colour,' and 'colour 'attracts the eye ; the cause of Love is pleasant, and the cause of Hatred is unpleasant. (23) He who Is passionately fond of ' colours,' will come to untimely ruin ; just as an impassioned moth which is attracted by the light rushes Into death. (24) He who passionately hates (a colour), will at the same moment suffer pain. It Is the fault of an undisciplined man that he is annoyed (by a colour) ; it Is not the 'colour' Itself that annoys him. (25) ^ Trichosanthes Palmata, or Cucumis Colocynthus. 2 Compare verse 4. ^ Love and Hatred must of course be understood in their widest meaning. The same remark applies to the term ' colour,' which according to Hindu terminology denotes everything that is perceived by the eye. The first three sentences are, in the original, dependent on verbs as vadanti, ahus. I have, here and elsewhere, dropped them in the translation. I 88 UTTARADHYAYANA. He who is very fond of a lovely 'colour,' hates all others ; hence a fool will suffer misery, but a dis- passionate sage is not affected by it. (26) He who has a passion for ' colours \' will kill many movable and immovable beings ; a passionate fool, intent on his personal interest, pains and torments those beings in many ways. (27) How can a man who passionately desires 'colours^,' be happy while he gets, keeps, uses, loses, and misses (those things). Even when he enjoys them, he is never satisfied. (28) When he is not satisfied with those ' colours,' and his craving for them grows stronger and stronger, he will become discontented, and unhappy by dint of his discontent; misled by greed he will take another's property. (29) When he is overcome by violent desire, takes another's property, and is not satisfied with those ' colours ' and their possession, then his deceit and falsehood increase on account of his greed ; yet he will not get rid of his misery. (30) After and before he has lied ^, and when he is on the point of lying, he feels infinitely unhappy. Thus when he takes another's property, and is (after all) not satisfied by the ' colours ' (he has ^ Ruva«ugasa«uga = rupa-anuga-aja-anuga. This divi- sion of the compound looks artificial ; I should prefer to divide riiva-a;;ugasa-a?niga = ri\pa-anukarsha-anuga ; literally, possessed of attraction by colours. ^ Ruvawuvaewa pariggahe«a. Parigraha is explained as the desire to possess them. ^ Instead of ' lying,' we can also adopt the rendering ' stealing,' as the word in the original mosa may stand either for mr/sha, or for mosha. LECTURE XXXII. 1 89 obtained), he becomes unhappy, and nobody will protect him^ (31) How, then, can a man who is devoted to * colours/ ever derive any happiness from anything ? He suffers pain at the time of their enjoyment to procure which he had suffered misery. (32) In the same way he who hates ' colours,' incurs a long succession of pains ; when his mind is filled with hatred, he accumulates Karman w^hich in the end again produces misery. (33) But a man who is indifferent to ' colours,' is free from sorrows ; though still in the Sa;;^sara, he is not affected by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water. (34) [The whole set of verses 22-34 is, with few alterations, five times repeated in the original in order to apply to the other organs of sense. Verses 35-47 treat of sounds; 'sound' is to be substituted for * colour,' ' ear ' for ' eye.' The last line of verse ^il^ which corresponds to verse 24, runs thus : As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound. In the same way verses 48-60 apply to ' smells ' ; substitute ' smell ' and ' orean of smell.' Verses 61-73 apply to tastes; substitute 'tastes' and ' tongue.' Verses 74-86 apply to touches; substitute 'touches' and ' body.' Verses 87-99 apply to feelings; substitute 'feel- ings ' and ' mind.' ^ Awissarrianij-ra. Ni^ra does not occur in common San- skrit ; it is rendered avash/ambha by the commentators. 190 UTTARADHYAYANA. The lines corresponding to the comparison in verse 24, run as follows : Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50) Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63) Just as an impassioned buffalo who dives In cold water, is taken hold of by a crocodile and dies. (76) Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)] Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100) Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.) ; but by either hating or loving them, a man undergoes such a change through delusion. (loi) Anger, pride, deceit, greed ; disgust, aversion to self-control and delight in sensual things ^ ; mirth, fear, sorrow, carnal desire for women, men, or both ; all these manifold passions arise in him who is attached to pleasures ; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103) ^ Arati and rati. Compare note on XXI, 21, where I have adopted another translation suited to the context. The first four numbers contain the cardinal passions ; the rest the emotions which are called no-kashaya. LECTURE XXXII. I9I A monk should not desire a companion, not (even) one who is able to perform his religious duties ; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities K Such emotions of an infinite variety arise in one who is the slave of his senses. (104) Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery ; and for their sake an im- passioned man exerts himself. (105) But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106) He who endeavours to recognise the vanity of all desires ^, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107) The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledgre and to rieht faith, and whatever Karman produces obstruction (to righteousness). (108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone, ^ My translation follows the interpretation of the commentators. The original runs thus: Kappa/;; na il:/:/iigga. sahayaliX'^/;ii pa/&/^>^a«utave«a tavappabhava?^. The meaning they have made out is very unsatisfactory. There is a remarkable various reading in MS. C not noticed by the scholiasts : sahayala/('/^^i»2 = svabhavalakshmiOT. If this was the original reading, the meaning of the line, in which however I must leave the word kappam untranslated, would come to this : a monk who regrets having taken the vows should not desire personal power as the reward for his penance. Kalpa, according to the commentators, is one who is able to perform his religious duties; a kalpa is contrasted with a ^rishya, novice. ^ Sa?;^kalpavikalpanasu upasthitasya. 192 UTTARADHYAYANA. and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109) He will get rid of all misery which always afflicts mankind ; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (no) We have taught the way how to become exempt from all misery which arises since time without beginning ; those beings who follow it will in their time become infinitely happy, (m) Thus I say. THIRTY-THIRD LECTURE. THE NATURE OF KARMAN. I shall now in due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births, (i) The eight kinds of Karman are briefly the following : 1. 6^/^anavara;2iya (which acts as an obstruction to right knowledge) ; 2. Dari-anavara^nya (which acts as an obstruc- tion to right faith) ; 3. Vedaniya (which leads to experiencing pain or pleasure) ; 4. Mohaniya (which leads to delusion) ; 5. Ayu//karman (which determines the length of life) ; LECTURE XXXIII. I 93 6. Naman (which determines the name or in- divicluahty of the embodied soul) ; 7. Gotra (which determines his Gotra) ; 8. Antaraya (which prevents one's entrance on the path that leads to eternal bliss ^). (2, 3) 1. Obstruction of knowledge is fivefold (viz. obstruction to) : a. 6'ruta, knowledge derived from the sacred books ; b. Abhinibodhika, perception; c. Avadhi^/7ana, supernatural knowledge; d. Mana/^paryaya, knowledge of the thoughts of other people ; e. Kevala, the highest, unlimited knov/ledge. (4) 2. The nine kinds of obstruction to right faith are : I. sleep ; 2. activity ; 3. very deep sleep ; 4. a high degree of activity^ ; 5- a state of deep-rooted greed ; 6-9 refer to faith in the objects of the first three and the last kinds of knowledge. (5, 6) 3. Vedaniya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7) 4. Mohaniya is twofold as referring to faith and to conduct ; the first is threefold, the second twofold. (8) The three kinds of Mohaniya referring to faith are : i. right faith ; 2. wrong faith ; 3. faith partly right and partly wrong. (9) ^ Compare Bhandarkar, Report, p. 93, note *. "- Nos. 1-4 are nidra, pra/5:ala, nidranidra, pra>^alapra/^ala; I render the etymological meaning of these words. According to the Dipika, however, they have a different meaning : nidra means the state of agreeable waking; pra/Jala, the slumber of a standing or sitting person; nidranidra, deep sleep; pra/^alapra/^ala, sleep of a person in motion. Nos. 6 and 7 are here called -^'akkhu and a^akkhu, instead of abhinibodhika and i-ruta. [45] O 194 UTTARADHYAYANA. The two kinds of Mohaniya referring to conduct are : i. what is experienced in the form of the four cardinal passions ; 2. what is experienced in the form of feehngs different from them. (10) The first kind of this Karman is sixteenfold, the second sevenfold or ninefold \ (11) A 5. Ayushkais fourfold as referring to i. denizens of hell; 2. brute creation ; 3. men ; 4. gods. (12) 6. Nam an is twofold, good and bad; there are many subdivisions of the good variety, and so there are of the bad one also ^. (13) 7. Gotra is twofold, high and low; the first is eightfold, and so is the second also. (14) 8. Antaraya is fivefold as preventing : i. gifts; 2. profit; 3. momentary enjoyment; 4. continuous enjoyment^; and 5. power. (15) Thus the division of Karman and the subdivisions have been told. Now hear their number of atoms ^, place, time, and development. (16) ^ The divisions of the second Karman are the feelings or emo- tions enumerated in the 102nd verse of the last lecture, from disgust onward. There are seven of them, if desire for women, men, or both, is reckoned as one item, but nine, if it is reckoned as three. The sixteen divisions of the Karman produced by the cardinal passions are arrived at by subdividing each of the four passions with reference to i. anantanubandha; 2. pratya- khyana; 3. apratyakhyana ; 4. sa;?z^valana. ' In the Dipika 103 subdivisions are enumerated; they corre- spond to our genera. ^ 3. Bhoga, 4. upabhoga; bhoga is enjoyment of flowers, food, &c. ; upabhoga, that of one's house, wife, &c. The Karman in question brings about an obstruction to the enjoyment, &c., though all other circumstances be favourable. ■* The Karman is considered to consist, like other substances, of atoms, here called pradeja point. The word I have translated LECTURE XXXIII. I 95 The number of atoms of every Karman is infinite ; it is (infinitely) greater than (the number) of fettered^ souls, but less than that of the perfected ones. (17) The Karman in the six directions of space ^ binds all souls, and it binds the whole soul in all its parts in every possible way. (18) The longest duration (of Karman) is thirty Krores of Krores of Sagaropamas ^, and the shortest a part of a muhCirta. (19) This holds good with both Avara;^iyas, with Vedaniya and Antaraya. (20) The longest duration of Mohaniya is seventy Krores of Krores of Sagaropamas, and the shortest a part of a muhurta. (21) The longest duration of Ayushka is thirty-three Krores of Krores of Sagaropamas, and the shortest a part of a muhurta. (22) The longest duration of Naman and Gotra is twenty Krores of Krores of Sagaropamas, and the shortest eight muhurtas. (23) The number of perfected souls is infinite, and that number of atoms is paesagga?7/ = pradejagram, which is rendered parama«uparima«a. ^ Ga«//nyasatta = granthigasattva. ^ The six directions of space are the four cardinal points, zenith and nadir. The commentators quote scripture that ekendriyas, or beings with one organ of sense, are bound by Karman in three and more directions. The true meaning of this statement is beyond my grasp, — The Dipika explains how Karman acts on the soul. The soul absorbs all material particles of a suitable nature (especially the karmapudgalas) with which it comes into contact, i.e. all that are in the same space with the soul, and assimilates them in the form of ^^anavarawiya, &c., just as fire consumes every- thing within its reach, but nothing beyond it. ^ I.e. 3,000,000,000,000,000 Sagaropamas. O 2 ] gS UTTARADHYAYANA. of the subdivisions of Karman ^ is also (infinite) ; the number of atoms in all these (subdivisions) exceeds (the number) of all souls. (24) Therefore a wise man should know the different subdivisions of these Karmans, and should exert himself to prevent and to destroy them. (25) Thus I say. THIRTY-FOURTH LECTURE. ON LE^'YA^. I shall deliver in due order the Lecture on Le^ya ; hear the nature of the six Lei-yas (produced by) Karman. (i) ^ Anubhaga, explained karmarasavi^^sha. 2 The lejyas (adhyavasaya vi^^sha/^) are diflferent conditions produced in the soul by the influence of different Karman; they are therefore not dependent on the nature of the soul, but on the Karman which accompanies the soul, and are, as it were, the reflection of the Karman on the soul, as stated in the following verse from the Ava/^uri : kr/sh«adidravyasa-^ivyat pariwamo ya dtmana/^ I spa/ikasyeva tatrayawz le^ya^abda// pravartate 11 'The alteration produced on the soul, just as on a crystal by the presence of black things, &c., is denoted by the word le^ya.' The Lesya, or, according to the above explanation, what produces Lejya, is a subtile substance accompanying the soul ; to it are attributed the qualities described in this lecture. — The word lesa is derived from kle^a; this etymology appears rather fanciful, but I think it may be right. For the Lejyas seem to be the Klejas, which affect the soul, conceived as a kind of substance. The Sanskrit term Le^ya is of course a hybrid word. It must, however, be stated that lesa occurs also in ihe meaning 'colour,' e.g. Sutrakrz't. I, 6, 13, and that the Prak?7't of klesa is kile^a. LECTURE XXXIV. 197 Hear i. the names, 2. colours, 3. tastes, 4. smells, 5. touches, 6. degrees, 7. character, 8. variety, 9. duration, 10. result, and 11. life of the Le^yas. (2) 1. They are named In the following order : black, blue, grey, red, yellow, and white. {3) 2. The black Le^ya has the colour of a rain-cloud, a buffalo's horn, (the fruit of) Rish/aka\ or the eye of the wagtail. (4) The blue Le^ya has the colour of the blue A^oka^ the tail of the A'asha^ or of lapis lazuli. (5) The grey Le^ya has the colour of the flower of Atasi^ the feathers of the Kokila, or the collar of pigeons. (6) The red Le^ya has the colour of vermilion, the rising sun, or the bill of a parrot. (7) The yellow Le^ya has the colour of orpiment, turmeric, or the flowers of 6'a72a^ and Asanas (8) The white Le^ya has the colour of a conch- shell, the aiika-stone^ Kunda-flowers^ flowing milk, silver, or a necklace of pearls. (9) 3. The taste of the black Le^ya is infinitely more bitter than that of Tumbaka^ (the fruit of the) Nimb-tree^°, or of Rohim. (10) ^ Sapindus Detergeus. 2 It is not the common Asok^., Jonesia Asoka, which has red flowers. 3 Corarias Indica, blue jay ; according to some, a kingfisher. * Linum Usitatissimum, whose flowers are blue. — The word for grey is kau = kap6ta; in the comm., however, it is described as ki;«^it kr/sh«a, ki/«y^il lohita, which would be rather brown. But the description given in our verse leaves no doubt that grey colour is intended. ^ Crotolaria Juncea. '^ Terminalia Tomentosa. ^ Afika, ma«ivij-esha. ■ Jasminum Multiflorum. ^ The gourd Lagenaria Vulgaris. '° Azadirachta Indica. 1 98 UTTARADHYAYANA. The taste of the blue Lei"ya is infinitely more pungent than Trika^'uka ^ and Hastipippalt. (11) The taste of grey Le^ya is infinitely sourer than that of unripe Mango and Kapittha^. (12) The taste of red Lei'ya is infinitely more pleasant than that of ripe Mango and Kapittha. (13) The taste of yellow Lei'ya is infinitely better than that of excellent wine and various liquors, honey and Maireyaka^. {14) The taste of white Lei'ya is infinitely better than that of dates, grapes, milk, candied and pounded sugar. (15) The smell of the bad Le^yas (viz. the three first) is infinitely worse than that of the corpse of a cow, dog, or snake. (16) The smell of the three good Lei"yas is infinitely more pleasant than that of fragrant flowers and of perfumes when they are pounded. (17) 5. The touch of the bad Lei^yas is infinitely worse than that of a saw, the tongue of a cow, or leaf of the Teak tree. (18) The touch of the three good Lej"yas is infinitely more pleasant than that of cotton, butter, or vSirisha- flowers'. (19) 6. The degrees^ of the Lei^yas are three, or nine, ^ The aggregate of three spices, &c., black and long pepper and dry ginger. '^ Feronia Elephantum. ^ A kind of intoxicating drink, extracted from the blossoms of Lythrum Fructicosum, with sugar, &c. * Acacia Sirisa. ^ The Lej-jas may possess their qualities in a low, middle, or high degree ; each of these degrees is again threefold, viz. low, middle, and high. In this way the subdivision is carried on up to 243. LECTURE XXXIV. 199 or twenty-seven, or eighty-one, or two hundred and forty-three. {20) 7. A man who acts on the impulse of the five Asravas^ does not possess the three Guptis, has not ceased to injure the six (kinds of Hving beings), commits cruel acts, is wicked and violent, is afraid of no consequences ^ is mischievous and does not subdue his senses — a man of such habits develops the black Lei-ya. (21, 22) A man of the following qualities : envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of enjoyment ; a man who pursues pleasures and does not abstain from sinful undertakings, who is wicked and violent — a man of such habits develops the blue Le^ya. (23, 24) A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver^ a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy — a man of such habits develops the grey Le^ya. (25, 26) A man who is humble, steadfast, free from deceit and inquisitiveness, well disciplined, restrained, attentive to his study and duties ^ who loves the Law and keeps it, who is afraid of forbidden things and strives after the highest good — a man of such habits develops the red Le^ya. (27, 28) A man who has but little anger, pride, deceit, and greed, whose mind is at ease, who controls himself, 1 I.e. commits the five great sins.— The following verses give the character — lakshawa — of the Le^yas. 2 This is, according to the comm., the meaning of the word niddhawdhasaparinamo. 3 Paliu«/^aga-uvahiya = pratiku«/^aka-upadhika. * Yogavan upa^/^anavan. 200 UTTARADHYAYANA. who is attentive to his study and duties, who speaks but httle, is calm, and subdues his senses — a man of such habits develops the yellow Lei-ya. (29, 30) A man who abstains from constant thinking about his misery and about sinful deeds, but engages in meditation on the Law and truth only\ whose mind is at ease, who controls himself, who practises the Samitis and Guptis, whether he be still subject to passion or free from passion, is calm, and subdues his senses — a man of such habits develops the white Le^ya. (31, 32) 8. There are as many varieties- of Le^yas as there are Samayas^ in the innumerable Avasarpims and Utsarpi;rya. Our verses state at which time the new Le^ya comes into existence or is joined with the soul. ^ Buddhehi. A 204 UTTARADHYAYANA. Giving up the life in a house, and taking Pra- vra^ya, a sage should know and renounce those attachments which take hold of men. (2) A restrained monk should abstain from killing, lying, stealing, carnal intercourse, from desire, love, and greed. (3) Even in his thoughts a monk should not long for a pleasant painted house filled with the fragrance of garlands and frankincense, secured by doors, and decorated with a white ceiling-cloth \ (4) For in such a dwelling a monk will find it difficult to prevent his senses from increased desire and passion. (5) He should be content to live on a burial-place, in a deserted house, below a tree, in solitude, or in a place which had been prepared for the sake of somebody else -. (6) A well-controlled monk should live in a pure place, which is not too much crowded, and where no women live. (7) He should not build a house, nor cause others to erect one ; for many living beings both movable and immovable, both subtile and gross, are seen to be killed when a house is being built ; therefore a monk should abstain from building a house. (8, 9) The same holds good with the cooking of food and drink, or with one's causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook. (10) Beings which live in water, corn, or in earth and ^ U116va = ull6/^a. ^ Paraka^u^eli in Guzeratt, * Vasimukha, explained: Whose mouth is like a chisel or adze. There are many insects, e.g. the Curculionidae, which suit this description. ^ .Sahkhanaka, 'very small, conch-like animals.' •^ A'andawa = Akavr2'ksha (?). According to the Givavikara. Vr/'tti V, 16, they are animals living in water and on land, and are called Aksha in the vernacular (samayabhasha). 220 UTTARADHYAYANA. The duration of the Hfe of beings with two organs of sense is twelve years at the utmost ; the shortest is less than a muhiirta. (133) The longest duration of the body of beings with two organs of sense is a Sa;;/khyeya (or measurable time) if they do not leave that (kind of) body ; the shortest is less than one muhurta. (134) 135, 136 = 83, 84. Substitute 'beings with two organs of sense ' for Earth Lives. ii. Beings with three organs of sense are of two kinds : subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision. (137) Kunthu \ ants, bugs, Ukkala, white ants, Ta;2a- hara, Ka^///ahara, Maluga 2, Pattaharaga ; (138) Duga shining like lead, which originate in the kernel of the cotton-seed, Sadavari, centipedes, Indagaiya; (139) Cochineal, &c. Thus they are of many kinds. All of them live in a part of the world only, they do not live everywhere. (140) 141-145 = 132-136. (Substitute 'beings with three organs of sense.' The longest duration, &c., is forty-nine days, verse 142 = 133.) iii. Beings with four organs of sense are of two kinds : subtile and gross ones. Both are either ^ Kunthu or animalcules are also called A«uddhari, see con- cerning them, Kalpa Sutra, Rules for Yatis, § 44, part i, p. 304. — I give in the text the Prakm form of the words I cannot identify. 2 Maluka is the name of a plant, Ocimum Sanctum. It must, of course, here denote some animal. — The Givavi/tara enumerates many other animals, lice, bugs, different kinds of larvae living in dung, corn, &c.— The tr/«ahara, kash/^ahara, and patra- hara seem to denote different kinds of ants. LECTURE XXXVI. 22 1 developed or undeveloped. Learn from me their subdivision. (146) Andhiya, Pottiya, flies, mosquitoes, bees, moths, Dhiiika/^a and Kaiika^^a ; (147) Kukkurtfa^ Sihgirii^'i, Nandavatta-, scorpions, D6\a., crickets, Viralt, A/^/C7/ivehaya ; (148) KkkIiA2i, Sahaya A/^/C'//ir6^aya, Vi/§itta, Vi/^ittapat- taya^, Uhiw^aliya, 6^alakari, Niya, and Tantava- gaiya. (149) These and others are the beings with four organs of sense. All of them, &c. (the rest as in verses 131- 136. Substitute ' beings with four organs of sense.' The longest duration, &c., is six months, verse 152 = 133). (150-155) iv. Beino-s with five oro-ans of sense are of four kinds : denizens of hell, animals "*, men, and gods. (156). a. Denizens of hell are of seven kinds according to the seven hells ; they are called Ratnabha, ^'arkarabha, Valukabha; (157) Paiikabha, Dhumabha, Tama, and Tamatama. Thus the seven kinds of denizens of hell have been enumerated, (158) All the (denizens of hell) live in a part of the ^ Kukku/a is given in the dictionaries as the name of a small lizard. ^ Nandyavarta occurs elsewhere as the name of a particular fish, and of a shell. It can be neither of these in our passage, as both animals belong to other classes than the ^aturindriyas. ^ Etymologically : with many-coloured wings. Probably butter- flies are intended. * Tirikkha = tiryak. Apparently only the higher animals are intended by this term, the lower animals, from the insects down- wards, being enumerated in the preceding classes of beings. 2 22 UTTARADHYAYANA. world only; they do not live everywhere, &c. (as in verses 79 and 80). (159, 160) In the first hell the longest duration of their life is one Sagaropama ; the shortest is ten thousand years. (161) In the second hell the longest duration of their life is three Sagaropamas; the shortest is one Sagaropama \ (162) In the third hell the longest duration of their life is seven Sagaropamas ; the shortest is three Saga- ropamas. (163) In the fourth hell the longest duration of their Hfe is ten Sagaropamas; the shortest is seven Sagaropamas. (164) In the fifth hell the longest duration of their life is seventeen Sagaropamas; the shortest is ten Sagaropamas. (165) In the sixth hell the longest duration of their life is twenty-two Sagaropamas; the shortest is seventeen Sagaropamas. (166) In the seventh hell the longest duration of their life is thirty-three Sagaropamas; the shortest is twenty- two Sagaropamas. (167) The leneth of the life of denizens of hell is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it. (168) Verses 169, 170 = 83, 84. (Substitute, denizens of hell.) b. The animals which possess five organs of sense are of two kinds, those which originate by gene- ' It will be seen that the longest duration of life in each hell is always equal to the shortest in the preceding one. LECTURE XXXVI. 22^ ratio aequivoca^ and those which are born from the womb. (171) Either of them are again of three kinds: i. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision. (172) 1. Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals. (173) 174, 175 = 159, 160. The longest duration of the life of aquatic animals is one Krore of former years - ; the shortest is less than one muhurta. (176) The longest duration of the aquatic animals' continuance in the (same kind of body) is from two to nine ^ Krores of former years. (177) 178 = 83. 2. Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds ; listen to my description of them : (i 79) (i) Solidungular animals, as horses, &c. ; (2) Biungular animals, as cows, &c. ; (3) Multiungular animals, as elephants, &c,; (4) Animals having toes with nails, as lions, &c. (180) The reptiles are of two kinds: i. those which walk on their arms, as lizards, &c., and 2. those which move on their breast, as snakes, &c. Both are again of many kinds. (181) ^ Sammur/^;^ima. They grow by assimilating the materials in their surrounding. According to a second explanation, their internal organ does not fully develop. ^ See page 16, note i. ^ This is, according to the AvaMri, the meaning of puhuttaw pr/thaktvam. 2 24 UTTARADHYAYANA. 182, 183=159, 160. The longest duration of the Hfe of terrestrial animals is three Palyopamas ; the shortest is less than one muhurta. (184) The longest duration of the terrestrial animals' continuance in the (same kind of) body -is three Palyopamas plus from two to nine Krores of former years ; the shortest is less than one muhurta. (185) 186 = 83. 3. Winged animals are of four kinds: those with membranous wings \ those with feathered wings, those with wings in the shape of a box'% and those (which sit on) outspread wings ^ (187) 188, 189= 159, 160. The longest duration of the life of aerial animals is an Asa;;2khyeya-part of a Palyopama'*; the short- est is less than one muhurta. (190) The longest duration (of the aerial animals' continuance in the same kind of body) is an Asa;7zkhyeya-part of a Palyopama plus from two to nine Krores of former years ; the shortest is less than one muhurta. (191) 192, 193 = 159, 160. c. Men are of two kinds ; listen to my description of them: men originating by generatio aequivoca^ and men born from the womb. (194) Those who are born from the w^omb are of three ^ E.Gf. the >^arma^a/akas or bats. 2 Samudga. These interesting bhds are said to live outside the Manushottara, or world inhabited by men. =* The comm. do not tell us what kind of birds is intended, * The comm. do not explain this expression ; the meaning, therefore, is doubtful. I give a literal translation of it in this and the next verse. ** See page 223, note i, on verse 171. LECTURE XXXVI. 225 kinds : those living in the Karmabhiimi \ those hving in the Akarmabhumi, and those Hving on the minor continents -. (195) They have, in the same order, fifteen ^, thirty *, and twenty-eight subdivisions. These are the numbers handed down. (196) Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world. (197) Verses 198-202 = 183-186. (Substitute, 'men' for ' terrestrial animals.') d. Gods are of four kinds ; listen to my descrip- tion of them: i. Bhaumeyikas ; 2. Vyantaras ; 3. 6^y6tishkas ; 4. Vaimanikas. (203) There are ten kinds of Bhavanavasins ( = Bhau- meyikas), eight of those who live in woods ( = Vyan- taras), five of 6^y6tishkas, and two of Vaimani- kas. (204) 1. The Bhavanavasins are: the Asura-, N4ga-, Suvar;2a-, Vidyut-, Agni-, Dvipa-, Udadhi-, Vata-, and Gha?nka-(Kumaras ^'). (205) 2. The eight kinds of Vyantaras are: Pii-a/^as, ^ Concerning Karmabhumi, see part i, p. 195, note i. The Ava- Mri places the Akarmabhumi first, but the next verse proves that it originally stood m the second place. ^ These are seven groups of islands situated oflf the eastern and western ends of the Himalaya, which are inhabited by fabulous races. ^ According to the Ava-^uri, there are five kinds in Bharata, five in Airavata, and five in Videha. * Viz. five in each of the six Akarmabhumis : Haimavata, Hari- varsha, Haira«yavata, Devakuru, and Uttarakuru. ' According to the commentaries the word kumara is to be supplied after each of the ten names. [45] Q 2 26 UTTARADHYAYANA. Bhutas,Yakshas,Rakshasas,Kinnaras, Kimpurushas, Mahoragas, and Gandharvas. (206) 3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the 6^y6tishkas. (207) 4. The Vaimanika gods are of two kinds : a', those who are born in the heavenly Kalpas, and b\ those who are born in the regions above them ^ {208) a. The former are of twelve kinds : those who live in (the following Kalpas, after which they are named) : Saudharma, ii'ana, Sanatkumara, Mahendra, Brahmaloka, and Lantaka ; (209) A A , Maha^ukla, Sahasrara, Anata, Pra;zata^ Ara;/a, and Aiyuta. These are the gods who are born in Kalpas. (210) b'. The gods who are born in the regions above the Kalpas are of two kinds : a. the Graiveyakas ^, and /3'. the Anuttaras^ The Graiveyakas are of nine kinds. (21 1) a. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle ; (212) The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest; (213) The hiohest of the hiorhest. These are the Grai- o o veyaka gods. ^ They are termed Kalpopaga and Kalpatita. ^ I am not sure that these are the correct Sanskrit forms of the two last Kalpas ; the original has A;/aya and Pawaya. ^ I.e. those who live on the neck (griva), i.e. on the upper part of the universe. * I.e. those above whom there dwell no other gods. LECTURE XXXVI. 22 7 /3'. The Vi^ayas, the Vai^ayantas, the G'ayantas, the Apara^itas (214) And the Sarvarthasiddhas : these are the five kinds of Anuttara gods. These and others besides are the many kinds of Vaimanika gods. (215-217= 159-160) The longest duration of the Hfe of the Bhau- meyika gods is somewhat more than a Sagaropama, the smallest ten thousand years. (218) The longest duration of the life of the Vyantaras is one Palyopama, the shortest is ten thousand years. (219) The longest duration of the life of the 6^y6tishkas is one Palyopama plus one hundred thousand years, the shortest is the eighth part of a Palyopama, (220) The longest duration of life in the Saudharma- kalpa is two Sagaropamas, the shortest is one Palyopama. (221) (In the same way (a) the longest, and (d) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give in the sequel the substance only of each verse.) In liana Kalpa {a) is somewhat more than a Sagaropama, {d) somewhat more than a Palyo- pama. (222) In Sanatkumara Kalpa (a) is seven, (d) two Sagaropamas. (223) In Mahendra Kalpa (a) is somewhat more than seven Sagaropamas, [d] somewhat more than two. (224) In Brahmaloka Kalpa (a) is ten Sagaropamas, (d) seven. (225) In Lantaka Kalpa (a) is fourteen Sagaropamas, (d) ten. (226) Q 2 2 28 UTTARADHYAYANA. In Maha-?ukla Kalpa(«) is seventeen Sagaropamas, (d) fourteen ^ (227) In Sahasrara Kalpa [a) is eighteen Sagaropamas, [5) seventeen. (228) In Anata Kalpa {a) is nineteen Sagaropamas, (d) eighteen. (229) In Pra;2ata Kalpa (a) is twenty Sagaropamas, (d) nineteen. (230) In Ara;/a Kalpa {a) is twenty-one Sagaropamas, (d) twenty. (231) In A/^yuta Kalpa (a) is twenty-two Sagaropamas, (d) twenty-one. (232) In the first (Graiveyika region) {a) is twenty-three Sagaropamas, (d) twenty-two. (233) In the second (Graiveyika region) (a) is twenty- four Sagaropamas, (d) twenty-three. (234) In the third (Graiveyika region) {a) is twenty-five Sagaropamas, (d) twenty-four. (235) In the fourth (Graiveyika region) (a) is twenty-six Sagaropamas, {d) twenty-five. (236) In the fifth (Graiveyika region) (a) is twenty-seven Sagaropamas, (d) twenty-six. (237) In the sixth (Graiveyika region) {a) is twenty- eight Sagaropamas, (d) twenty-seven. (238) In the seventh (Graiveyika region) (a) is twenty- nine Sagaropamas, (d) twenty-eight. (239) In the eighth (Graiveyika region) (a) is thirty Sagaropamas, (d) twenty-nine. (240) In the ninth (Graiveyika region) {a) is thirty-one Sagaropamas, (d) thirty. (241) . In the four heavens (of the Anuttara gods), be- ^ From this verse to verse 241 the length of life increases by one Sagaropama in each following class of gods. LECTURE XXXVI. 229 ginning with Vi^aya\ (a) is thirty-three Sagaro- pamas, (d) thirty-one. (242) In the great Vimana Sarvartha(siddha) there is no difference between the longest and shortest duration of hfe, but it is always thirty-three Sagaro- pamas. (243) The longest and shortest duration of the gods' (continuance in the same kind of) body is equal to that which has been given for their life, (244, 245 2, 246= 159, 160) We have described the Living Beings, the worldly and the perfected ones, and we have described die Lifeless Things, those possessing form and those without form. {247) Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning^, and believing in it, a sage should delight in self-control. (248) After having lived as a Sra.m3i7i3. many years, a sage should mortify himself^ by the following religious exercises. (249) The longest duration of the mortification is twelve years ; the middle, one year ; and the shortest, six months, (250) ^ Viz. Vi_^aya, Vai^ayanta, (rayanta, and Apara^ita. ^ Two MSS. (A and D) insert after verses 245 the following two verses : The longest interval between a Graiveyika's leaving his rank in Anata, &c., and being again born to it, is an endless time, the shortest is from two to nine years. In the case of Anuttara gods the longest interval is a Sagaropama plus one Sawkhyeya, the shortest is from two to nine years. ^ Naya. * The last self-mortification, saw/lekhana, which is to end with death, is intended here. Some details about it will be found in part i, p. 74 ^^ 2 30 UTTARADHYAYANA. In the first four years he should abstain from dressed food\ in the second four years he should keep various fasts. (251) During two years he should eat A/'amla ^ at the end of every second fast ; in the following half year he should keep not too long fasts. (252) In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of A/t-amla^. (253) During the (last) year a sage should make the ends of two consecutive fasts meet^, and should break his fast after half a month or a whole month, (till he dies). (254) The following (Bhavanas), Kandarpa-, Abhlyo- gika-, Kilvisha-, Moha-, and Asuratva-(Bhavanas''), will lead to evil ways (i. e. bad births) ; they are obnoxious at the time of death. (255) Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bodhi at the time of death. (256) Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Le^ya, will reach Bodhi at the time of death. (257) ^ Vigai-ni^^uha;;a. The meaning is that at the end of his fasts a monk should eat a/'amla, nirvikmika, &c. In the AvaX'uri a verse from the Nijitha/('ui"ni is quoted, which gives the same rule for the second four years. ^ Ayama = a^amla. Is this the same thing as the ayamaga = a^'amaka mentioned XV, 13? See above, p. 72, note 2. ^ Ko^/isahiyam ayamam = ko/isahitam a/^amlam. The commentators give two explanations of this phrase: (i) Having fasted one day, one should take aX'amla on the next day; (2) one should on the second day continue to abstain from aHmla. •* The definition of these technical terms is given below, verses 262 ff. LECTURE XXXVI. 23 I Those souls who cherish heretical opinions, com- mit sins, and are enveloped in black Le^-ya, will not reach Bodhi at the time of death. (258) Those who love the creed of the Cinas and piously practise it, will be pure and free from the soil (of passions), and will (in due time) get out of the Circle of Births, (259) The miserable men who do not know the creed of the Gma.s, will many times commit unholy suicide and die against their will. (260) Those who are well versed in the sacred lore and possess much knowledge, who awaken piety (in others) and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation \ (261) He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhavana. (262) Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyogika-Bhavana -. (263) The deceitful man who reviles the sacred lore, the Kevalins, the teacher of the Law, the Sahgha, and the monks, realises the Kilvishika-Bhavana. {264) He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bha- vana. (265) Those who use weapons, eat poison, throw them- ' AI6kana = jrama«aphalam. The AvaX'uri renders the last phrase : ' They are able to bring about the salvation of others.' The original, however, has soum, 'to hear.' - The Abhiyogidevas are genii who serve the gods. This Bhavana leads to being born as an Abhiyogideva ; the next two Bhavanas, as a Kilvishadeva and an Asura. 232 UTTARADHYAYANA. selves into fire or water, and use things not pre- scribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Moha-Bhavana.) (266) The enlightened and liberated 6^;Iatrz(putra) has thus delivered Thirty-six Lectures of the Uttara- dhyayana\ which the pious ^ approve of. (267) ^ \Jita.ragg/ia.e in the original. The commentators give uttara here the meaning pradhana,' best, prominent.' The same explana- tion is given by the scholiast on the Nandi (Weber, Sacred Litera- ture of the Jains, p. 124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six apu///^a-vagara«aiw, which are identified by one commentator of the Kalpa Sutra (Lives of the Ginas, § 147) wiih the Uttara- dhyayana; for uttara also means 'last.' 2 Bhavasiddhiya=bhavasiddhika, explained by bhavya. SUTRAK7?/TANGA. SUTRAKi?/TANGA. FIRST BOOK'. FIRST LECTURE. CALLED the doctrine '^. First Chapter. One should know what causes the bondagre of Soul, and knowing (it) one should remove " it. {(S'ambusvamin asked Sudharman) : What causes the bondage (of Soul) according to Mahavira ? and what must one know in order to remove it ? (i) (Sudharman answered) : He who owns even a small property in living or lifeless things^, or consents to others holding it, will not be delivered from misery. (2) ^ 6'rutaskandha. Its Sanskrit title mentioned by -S'ilanka is Gathashof/ajaka, i.e. the book whose Sixteenth Lecture is called Gatha. It is mentioned in the Uttaradhyayana XXXI, 13 by the name of the sixteen Gathas; see above, p. 182. 2 Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of this lecture is more fully treated in §§ 15-33 of the First Lecture of the Second Book. ^ Tiu//i^^a. The commentators translate this word tro/ayet, but the true Sanskrit original is ativarteta, as is evident from the form atiu//anti in I, 2, 22. * Living and lifeless things as we understand these words, not 236 SUTRAKii/TANGA. If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on Increasing. (3) A sinner who makes the interests of his kinsmen^ and companions his own, will suffer much; for the number of those whose Interest he takes to heart constantly increases. {4) All this, his wealth and his nearest relations, cannot protect him (from future misery) ; knowing (this) and (the value of) life, he will get rid of Karman. (5) Some men-, ^'rama/ms and Brahma;^as, who Ignore and deny these true words ^, adhere (to their own tenets), and are given to pleasures. (6) Some ^ profess (the exclusive belief In) the five gross elements : earth, M^ater, fire, wind, and air. (7) ' These five gross elements (are the original causes of things), from them arises another (thing, viz. atman)''; for on the dissolution of the (five elements) living beings cease to exist. (8) as the Cainas do. The original has: /'ittamanta?;/ a.^it\.am va, beings possessed of intellect, and things without intellect. The latter are, according to Gaina notions, Hving beings ^iva as well as inanimate matter. ^ Literally, those in whose family he is born, ^ilahka, the author of the oldest Tika on the Sutrak/Vtahga, names the Rash/raku/as or RaMors in order to illustrate what is meant by ' family.' ^ According to -Silahka the Bauddhas, Barhaspatyas, and others are intended. ^ Grantha, passage in a book. The verses 2-5 are intended. * They are the Nastikas or A'arvakas. ^ In other words : the Atman is produced by the elements. But there is, it would seem, but one Atman, for in verses 11, 12, we have another heretical philosophy which acknowledged a plurality of transient atmans. BOOK I, LECTURE I, CHAPTER I. 237 ' And as the Earth, though it is but one pile, pre- sents many forms, so the intelhgent (principle, viz. the at man) appears under various forms as the universe \' (9) Thus say some fools. (But how can they explain on their theory that) the man engaging in under- takings, who has committed a sin, will himself suffer severe pain -? (to) * Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more ; there are no souls which are born again. (11) ' There is neither virtue nor vice, there is no world beyond ; on the dissolution of the body the individual ceases to be.' (12) ' When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act^' Thus they (viz. the adherents of the Safikhya philo- sophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world ? They go from darkness to utter darkness, being fools and engaged in works. (14) Some^ say that there are five elements and that ^ Tliis is the doctrine of the Vedantins. ^ If there were but one atman common to all men, the fruit of works done by one man might accrue to another. For the atman is the substratum of merit and demerit. ^ Though there is no doubt about the meaning of this passage, still the construction is so elliptic that I may have failed to understand the connection of the parts of the sentence. * This is the opinion expressed by Aaraka and in the early law-books, see Professor Jolly's paper in the Transactions of the Ninth International Congress of Orientalists, vol. i, p. 456. iS'ilahka ascribes it to the Sahkhyas and ^aivadhikarins. 2 ^8 s0tRAK727TANGA. the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15) 'These (six substances) do not perish neither (with- out nor with a cause) ; the non-existent does not come into existence, but all things are eternal by their very nature \' (16) Some fools ^ say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical ^ with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17) The 6^a;^ayas^ say that there are four elements : earth, water, fire, and wind, which combined form the body (or soul ?). (18) (All these heretics say) : ' Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.' (19) ^ Niyatibhavam agaya. Niyati is explained by nityabhava. ^ Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: i. rupaskandha, or substances and their qualities; 2. vedanaskandha, feelings, as pleasure and pain; 3. vi^wanaskandha, perceptions of the qualities of things; 4. saw/^«askandha, perception and knowledge of things; 5. sa;;/- skaraskandha, merit and demerit. ■'' Identical, i.e. a product of the elements as the A'arvakas maintain. ■* Gd.na.ya, which is explained in the Dipika by gna.na.'ka. = pzndita.mma.nya., denotes the Bauddhas. I think that the word may be derived from yana 'vehicle,' which the Buddhist used to designate the two sections of the church, viz. the Hinayana and Mahayana schools. The commentator quotes a various reading: avare for^awaya, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. -Silahka comments on the reading aware first, and then on ga.na.ya. BOOK I, LECTURE I, CHAPTER 2. 239 But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20) They do not reach the end of the Sa7;/sara, who, ignoring, &c. (21) They do not reach the end of transmigration, who, &c. {22) They do not put an end to birth, who, &c. (23) They do not put an end to misery, who, &c. (24) They do not put an end to death, who, &c. {25) They will again and again experience manifold pains in this ring ^ of the earth, which is full of death, disease, and old age. (26) The highest 6^ina, Mahavira the 6^7^atr/putra, has said that they will undergo births without number, being placed in all sorts of existences. (27) Thus I say. Second Chapter. Again some^ say: ' It is proved that there are individual souls ; they experience pleasure and pain; and (on dying) they lose their state of life, (i) ' But misery (and pleasure) is not caused by (the souls) themselves ; how could it be caused by other (agents, as time, &c.) ? Pleasure and misery, final beatitude ^ and temporal (pleasure and pain) are not ^ A'akravala. "^ They are the fatalists whose peculiar opinions are stated in verses 2 and 3. ^ Sehiya?;z = saiddhikam, i.e. mokshe bhava?;/ siikham. Another explanation of the commentator makes saiddhika those pleasures which depend on external causes, as wreaths, sandal, &c., and asaiddhika the pleasures of the mind. 240 SUTRAK227TANGA. caused by (the souls) themselves, nor by others ; but the individual souls experience them ; it is the lot assigned them by destiny.' This is what they (i.e. the fatalists) say. (2, 3) Those who proclaim these opinions, are fools who fancy themselves learned ; they have no knowledge, and do not understand that things depend partly on fate, and partly on human exertion \ (4) Thus (say) some heretics^; they are very bold men ; if they act up to their principles, they will never be delivered from misery. (5) As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger ; (6) (As) they dread safe places, but do not dread traps ; they are bewildered by ignorance and fear, and run hither and thither ; (7) If they did jump over the noose or pass under it, they would escape from the snare ; but the stupid animal does not notice ^ it ; (8) The unhappy animal, being of a weak Intellect, runs into the dangerous (place), Is caught in the snare, &c., and is killed there ; (9) So some unworthy 6'rama;^as who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10) The fools dread the preaching of the Law, but ^ To render niyataniyatawz. "^ Pasattha, usually translated par jvasth a 'outsider,' those who do not acknowledge true arguments; another rendering is paj-astha ' held in bondage.' ' Dehati = pa^yati. The form dekkhati occurs in the Prakrz't of plays. BOOK I, LECTURE I, CHAPTER 2. 24 1 they do not dread works, being without discernment and knowledge, (ii) Shaking off greed \ pride 2, deceit ^, and wrath ^, one becomes free from Karman. This is a subject {which an ignorant man, hke) a brute animal, does not attend to. (12) The unworthy heretics who do not acknowledge this, will incur death an endless number of times, like deer caught in a snare. (13) All Brahma;^as and 6'rama;iST Chapter. (/?/shabha said to his sons) : Acquire perfect knowledge of the Law ! why do you not study it ? It is difficult to obtain instruction in it after this life. The days (that are gone by) will never return, nor is it easy a second time to obtain human birth, (i) See, young and old men, even children in the mother's womb die. As a hawk catches a quail, so (life) will end when its time is spent^. (2) ^ The name of this lecture, which occurs in its last line, is veyaliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre. For either word, vaidarika (or rather vaidalika, of. karmavidalana) and vaitaliya may, in (?aina Prakr/t, become veyaliya or vetaliya. A play of words was apparently intended ; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the (?aina Prakm exhibited in our MSS., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference; for it is called ^amaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words ^am aiyawi (yad atitam). ^ One MS. here inserts ^iva«a giv'iyzm, the life of living beings. 2 so SUTRAKiJJTANGA. (A man) may suffer for the sake of his parents ; he will not easily obtain happiness after this life. A pious man should consider these causes of danger and cease to act. (3) For in this world living beings suffer individually for their deeds ; for the deed they have done them- selves, they obtain (punishment), and will not get over it before they have felt it. (4) Even gods, Gandharvas, Rakshasas, and Asuras ; animals who live on earth, and snakes ; kings, common people, merchants, and Brahma/ms : they all must leave their rank and suffer. (5) Notwithstanding their pleasures and relations, all men must suffer in due time the fruit of their works ; as a cocoa-nut detaching itself from its stalk (falls down), so (life) will end when its time is spent. (6) Even a very learned or virtuous man, or a Brah- ma;^a or an ascetic, will be severely punished for his deed when he is given to actions of deceit^ (7) See, those (heretics) who search for the knowledge of truth, but who do not cross the Sa;/2sara, talk only about the highest good (without reaching it). How will you understand what is near you and what is beyond-? In the meanwhile you suffer for your deeds. (8) He who walks about naked and lean, he who eats only once after a month, if he is filled with deceit, will be born an endless number of times. (9) ^ Abhinuma. ^ According to 6"ilanka, this ^vorld and the next, or domestic life and monachism, or the Sawsara and Moksha are meant by the expression ' what is near you and what is beyond.' BOOK I, LECTURE 2, CHAPTER I. 25 1 Man, cease from sins ! For the life of men will come to an end \ Men who are drowned (in lust, as it were), and addicted to pleasure will, for want of control, be deluded ^. (lo) Exert and control yourself! For it is not easy to walk on ways where there are minutely small animals. Follow the commandments which the Arhats have well proclaimed ^ (ii) Heroes (of faith) who desist (from sins) and exert themselves aright, who subdue wrath, fear, &c., will never kill living beings ; they desist from sins and are entirely happy. (12) It is not myself alone who suffers, all creatures in the world suffer ; this a wise man ^ should consider, and he should patiently bear (such calamities) as befall him, without giving way to his passions. (13) As a wall covered with a plastering (of dried cow- dung)^ is by a shock made thin, so (a monk) should make his body lean by fasting, &c. He should ^ Paliyantam. Another explanation of this word, preferred by the commentators, is palyopamasya an tar: within, i.e. some- thing shorter than a Palyopama. - Or, acquire Karman which is to result in delusion. ^ According to the commentators : practise (control) according to the sasana (i. e. sutras) ; this has been well declared by the Arhats, * Sahie. This word is explained sometimes by svahita, intent on his spiritual welfare, sometimes by hitena ^;7 ana din a sahita>^, possessed of knowledge, &c. I translate it ' wise,' and derive the word from Sanskrit sah^'/daya, the correct Prakm for which would be sahiyae. ^ Cow-dung is stuck, in the form of flat round cakes, against a wall to dry there. When the cakes are dried a little shake is sufficient to make them come down, whereby the wall will be restored to its original shape and dimensions. 252 SUTRAKiJ/TANGA. abstain from slaughter of living beings. This is the Law proclaimed by the Sage. (14) As a bird covered with dust removes the grey powder by shaking itself, so a worthy and austere Brahma;^a\ who does penance, annihilates his Karman. (15) Young and old people claim a houseless ^rama;/a as their own, though he begs according to the Law, observes the rules of conduct, and performs austeri- ties. People will even cry themselves hoarse, but they will not captivate him, {16) Whatever they will do to move his pity, however they will cry about their son, they will not captivate a worthy and virtuous monk or make him return to domestic life. (17) Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a (worldly) life, they will not captivate him or make him return to domestic life. (18) His father and mother, his children and wife who claim him, will admonish him : ' See, you are our supporter ; care not for the next world in order to support us.' (19) Some people are (foolishly) attached to others, and are thereby deluded ; the unrighteous make them adopt unrighteousness, and they exult in their wickedness. (20) Therefore a worthy and wise man should be ^ Mahawa = brahmawa. The commentator derives the word from ma and root han ! The word is a synonym of muni, with which it frequendy occurs in the same verse and has then been left out in the translation. BOOK I, LECTURE 2, CHAPTER 2. 253 careful, ceasing from sin and being entirely happy. The virtuous heroes of faith (have chosen) the great road, the right and certain path to perfection. (21) He who has entered the road leading to the destruction (of Karman)\ who controls his mind, speech, and body, who has given up his possessions and relations and all undertakings, should walk about subduing his senses. (22) Second Chapter. A sage thinks that he should leave off sins just as (a snake) leaves its slough ; and he is not proud of his Gotra and other advantages ; or is there any use in blaming others? (i) A man who insults another will long whirl in the Circle of Births ; to blame others is not good. Con- sidering this a sage is not conceited. (2) He who is independent, and he who is the servant of a servant, if they but observe the Vow of Silence -, they have no reason to be ashamed ; (therefore a monk) should behave equally towards all, (3) Indifferent and pure with regard to every kind of control, a Sramaiis. should walk about ; he who entertains pure thoughts during his whole life, dies as a worthy and wise man. (4) The sage who sees the far-off (goal, viz. liberation), past and future things, will practise Indifference, though he suffer corporal punishment and be beaten. (5) Possessing perfect wisdom, a sage always van- quishes (his passions) ; he correctly expounds the ^ Vejaliya-maggam. ^ Maunapada. 2 54 SUTRAK/2/TANGA. Law; he never neglects even the smallest (duty); he is neither angry nor proud. (6) A man who controls himself according to (the Law), which is praised by many people, and is not bound by any worldly ties, who is always pure like a lake, proclaims the Law of Kai"yapa. (7) Seeing that numerous living beings lead an indi- vidual life, and that every one feels (pleasure and pain) just as the others, a wise man who observes the Vow of Silence, leaves off (injuring them). (8) A sage has completely mastered the Law, and has ceased to do actions ; but the selfish grieve, they will not (thereby) recover their (lost) property ^ (9) Know that it (viz. property) entails pains in this world, and very great pains ^ in the next. Who will lead a domestic life when he knows that everything must perish ? (10) One should know (and renounce) the great attach- ment (to the world), and respect and honours on earth ; (for conceit) is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness^. (11) A monk should perform postures (as Kayotsarga, &c.) alone on his seat, and alone on his couch he should meditate ; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12) ^ ^ilahka quotes a verse which the Nagar^uniyas insert here ; compare part i, p. 32, note 2. ^ I take duha/;/duha for a kind of intensive form of duha. ^ This is a ratlier dark verse, ^ikahka, after explaining it, quotes the verse as it was read by the Nagar^uniyas, which may be rendered thus : Respect and honours are a great obstacle, this he should know ; be the thorn small (or) difficult to pull out, a wise man should remove it by the (means we are about to describe). BOOK I, LECTURE 2, CHAPTER 2. 255 An ascetic does not shut the door of a deserted house (where he puts up), nor does he open it ; when asked he returns no (rude) answer ; he cuts no grass, nor does he strew it (on the ground for a couch). (13) Where (he is) at sunset, there he calmly (performs his duties) ; a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14) He bears the three kinds of calamities arising from beasts, men, and gods. A great sage will not be seized with a shivering, &c.\ when he stays in a deserted house. (15) He should not fear for his life, nor should he desire to be praised (for his courage). Fearful things will frighten the mind of a monk who stays in a deserted house. (16) They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct, &c. (17) A monk who uses warm or hot water-, who follows the Law, and loathes (wrong conduct), will by inter- course with bad kings become deficient in his devo- tion though he be ever so virtuous. (18) When a monk quarrels and uses very bad lan- guage, he will suffer great spiritual loss ; therefore a wise man should not quarrel. (19) He who abstains from cold water ^, who plans (or undertakes) nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct, &c. (20) ^ Literally, horripilation. By the ' &c.' the other outward signs of horror are indicated. ^ It should be kept in mind that G^aina monks are forbidden to use cold water, because it is considered to possess life. 256 sOTRAKi?7TANGA. Though Hfe cannot be prolonged, as the saying is\ still foolish people sin recklessly ; a foolish man is filled to the brim (as it were) with sins. Considering this a sage is not conceited. (21) By self-invented rites common people seek holi- ness^, they are full of deceit and shrouded (as it were) in delusion. But a monk is holy^ through his innocence, he allows no troubles^ to influence his words, (thoughts, and acts). (22) As a clever gambler, playing at dice, is not van- quished, since he casts the Kr/ta, but not Kali, nor Treta, nor Dvapara ; (23) So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever (gambler casts) the Kr/ta, and avoids the other casts. (24) I have heard that sensual pleasures are said to have the strongest hold on men ; but those who abstain from them follow the Law of Ka^yapa. (25) Those who follow the Law that has been pro- claimed by 6';1atr/ka, the great seer^, are virtuous and righteous ; they confirm each other in the Law. (26) Take no heed of the seductive (pleasures), en- deavour to shake off delusion. Those who are not subdued by the wicked (pleasures), know meditation to be their duty^. (27) ^ Compare Uttaradhyayana IV, i, above p. 18. The same words recur below, I, 2, 3, 10, p. 259. 2 Paleti = praliyate. ^ Literally, cold and heat. * Mahavira. ^ A hi tarn, literally, has been declared. The commentators explain the word as a -hi tarn, thoroughly good, or atmani vyavasthitam, placed in the soul. BOOK I, LECTURE 2, CHAPTER 3. 257 A monk should not tell stories, nor ask idle ques- tions, nor gossip \ But, knowing the highest Law, he should perform his religious duties, and regard nothing his own. (28) A monk should not indulge deceit', greedy pride*, and wraths Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control^. (29) (A monk) should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul's benefit. (30) Right conduct, &c., which has been taught by the Gnsitrtka, the sage who knew everything in the whole world, has either not been learned or not been truly practised (by creatures now in dis- tress). (31) Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from works, and have crossed the great flood (of worldly existence). (32) Thus I say. Third Chapter. If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will ' Samprasaraka .? '^ A'^anna = maya. '^ Fassimsa. = przsdimsa., lobha. * Ukkasa = utkarsha, mana. ^ Pagasa = praka^a, krodha. *'Dhuya = dhuta. The word preceding this is su^6siya/;^ = gush/am, sevitaw. A various reading is sug/ids\ya7/i, which means ' who have well annihilated their Karman (dhuta).' [45] S 258 s0tRAK727TANG A. be annihilated through control. The wise reach (perfection) getting rid of death, (i) Those who resist the seductions^ are placed on a line with those who have crossed the Sa;;2sara. Therefore look up (at beatitude as the end in view). Those (virtuous men) regard pleasures as equal to diseases. (2) Men of princely rank wear precious things imported by merchants ; likened (to these precious things) are the excellent great vows together with (the pro- hibition of) eating at night. (3) Pleasure-seeking men who are greedy and are absorbed by amusements, are reckless and like the wretched ; they do not know that meditation (has been enjoined as) a duty. (4) As a bullock which is hurt and urged on by the driver^ becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down ; (5) So he who knows the pursuit of pleasures, must sooner or later give up their enjoyment (lest they drag him down ^). He who is still surrounded by pleasant things ^, should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6) Lest the lot of the wicked should fall to you, escape (the influence of the senses), and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7) ^ Vinnava7/a = vi^wapana, explained striya//. ^ Instead of ' driver ' and ' bullock ' we might translate ' hunter ' and 'deer.' ' He should not be engrossed by them as the bullock sinks down beneath its burden. * To render kanu. BOOK I, LECTURE 2, CHAPTER 3. 259 See, life in this world (is transient) ; though your life lasts a hundred years, you die as a short-lived man ; mind that (your) years swiftly pass. Nevertheless greedy men are attached to pleasures, (8) Those who engage in undertakings, who work the perdition of their souls, and who kill (living beings), will go to the world of the wicked, to the abode of the Asuras for a long time (to dwell there). (9) Though life cannot be prolonged, as the saying is ^ still foolish people sin recklessly (thinking) : ' We are only concerned with the present time ; who has seen the next world and returned thence ?' (10) Believe in the w^ords of him who sees (everything), you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion ! (11) The unhappy again and again suffer from delusion; therefore have done with praise and honours ! A wise ascetic should consider that living beings are like himself (as regards love of life, aversion to pain, &c.). (12) The man also who still lives in the house, should, in accordance with his creed ^, be merciful to living- beings ; we are bidden to be fair and equal with all ; (thereby even a householder) goes to the world of the gods. (13) Beingr instructed in the creed of the Lord, exert yourself in the truth (i.e. in control) ! A monk who has thoroughly subdued his selfishness should collect pure alms. (14) Knowing the truth, one should live up to it, ^ Compare p. 256, note i. ^ Anupurvya. S 2 A 260 SUTRAKi27TANGA seeking the Law, earnest in the performance of austerities, possessing the Guptis, being accomplished, one should always exert oneself, intent on the soul's benefit, and desiring the highest good (viz. liberation). (15) The fool thinks that his wealth, cattle, and rela- tions will save him ; they him, or he them. But they are no help, no protection. (16) When calamity befalls him, or the end of his life draws near, he must go and come alone ; the wise believe that there is nothing to protect him. (17) All living beings owe their present form of exis- tence to their own Karman ; timid, wicked, suffering latent misery, they err about (in the Circle of Births), subject to birth, old age, and death. {18) He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this \ The (first) 6^ina ^ has said this, and so the remaining ones (will) say it. (19) O ye monks, the virtuous (6^inas) that have been and will be, the followers of the Law of Ka^yapa ^ they all have commended these virtues. (20) Do not kill living beings in the threefold way*, being intent on your spiritual welfare and abstaining from sins. In this way numberless men have reached ^ A various reading mentioned in the commentary is ahiyasae, ' he should bear (all troubles).' ^ The whole lecture is put by the commentators in the mouth of ^/shabha. ^ The fir^t and last Tirihakaras belonged to the Kajyapa Gotra. •* I.e. by your own acts, by order, and by assent; or by thoughts, words, and acts. BOOK I, LECTURE 3, CHAPTER I. 26 1 perfection, and others, who live now, and who are to come, (will reach it). (21) Thus spoke the Arhat Gjlsitriputra, the reverend, famous native of Vai^ali^ who possessed the highest knowledge and the highest faith, who possessed (simultaneously) the highest knowledge and faith. Thus I say. THIRD LECTURE, CALLED the knowledge of troubles ^. First Chapter. A man believes himself a hero as long as he does not behold the foe, as did .Sii'upala (before he beheld) the valorously-fighting, great warrior ". (i) They go forward to the head of the battle ; but when the fight has begun the mother will not recog- nise her son, and he will be mangled by his foe. (2) So a novice, who as yet has not suffered pains and is not yet used to a mendicant's life, believes himself a hero till he practises austerities '^. (3) ^ See my remarks in part i, Introduction, p. xi. This passage in prose appended to the metrical text seems to contradict the supposition of the commentators that the whole lecture was pro- nounced by i?/shabha. ' Compare Uttaradhyayana II, above, p. 9 ff. ^ Viz. Kr/sh;za. Kr/sh«a's victory over 6uupala is told in the IMahabharata, Sabhaparvan, -5'ijupalavadha (eighth parvan). It forms the subject of Magha's famous poem ^'ijupalavadha. * Luha/« = ruksliam, i.e. S3.mya.rmm, control. 262 StjTRAKi?7TANGA. When during the whiter they suffer from cold and draughts, the weak become disheartened hke Kshat- triyas who have lost their kingdom. (4) When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5) It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6) Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7) Perchance a snarling dog will bite a hungry monk ; in that case the weak will become disheartened like animals burnt by fire. (8) Som.e who hate (the monks), revile them : ' Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).' (9) Some call them names, as ' naked, lowest of beggars, baldhead, scabby, filthy, nasty.' (10) Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion ^ (u) When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), ' I have not seen the next world, all may end with deathM' (12) Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear '•^. (13) ' Compare I, i, i, 14. ^ Compare I, 3, 3, 6. " K6tana, perhaps 'caught \\ith the hook.' BOOK 1, LECTURE 3, CHAPTER 2. 263 Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk, {14) Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15) A weak monk beinof hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16) All these hardships are difficult to bear ; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say. Second Chapter. There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control, (i) His relations on seeino: him will surround him and cr}^ : ' Child, we have brought you up, (now) support us ! O dear ! why will you leave us ? (2) ' Child, your father is an old man ; your sister is still very young; (and here), O dear, are your own brothers from the same mother ; why will you leave us ? (3) ' Support your mother and father, thus you will win this world ; it is a duty in this world to protect one's mother. (4) ' The old people are kind-spoken ; your sons, child, are very young ; you have married your wife ; (take care) that she will not go to another man. (5) 264 SUTRAK/?7TANGA ' Come, child, let us go home ; we can do all the work, you need not (do it) ; the next time we shall take care (that you will not be overburdened with work) ; child, let us meanwhile go to our house. (6) 'Afterwards you may go again; by this (visit of yours) you will not cease to be a 6'rama;^a ; who will hinder you to practise control when you have done with worldly desires^ ? (7) ' All your outstanding debts we have divided between us, and we shall give you the money (required for) business.' (8) In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attach- ment for his relations, he quickly returns to his house. (9) As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10) He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11) Men do not (easily) get over this attachment, as (they do not get over) the ocean ^. For its sake the weak suffer pains, being engrossed by their attach- ment for their relations. (12) But a monk should renounce it ; for every attach- ment is but a cause of sin. He should not desire life, having been instructed in the best Law. (13) There are these whirlpools which have been ^ Akamagam. Another explanation is, if you are not willing (to do domestic work). ^ Patala, explained by samudra. BOOK I, LECTURE 3, CHAPTER 3. 265 pointed out by Kl^yapa : the wise keep clear of them, but the ignorant go down in them. (14) Kings and ministers of kings, Brahma;^as and Kshattriyas try wdth pleasant things to seduce a monk who leads a holy life. (15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him) : ' Enjoy these excellent pleasures, great sage, we worship you ! (16) ' Clothes, perfumes, ornaments, women, and beds : enjoy these pleasures, friend, we worship you ! (17) ' All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18) ' It will be no sin, for you have wandered about long (enough).' In this way they try to tempt him, as men decoy a pig with wild rice. (19) Weak men who are exhorted to live as monks, but who are unable to practise control, break down like w^eak (bullocks carrying a heavy burden) uphill. (20) Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21) When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22) Thus I say. Third Chapter. As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place \ (thinking that) nobody knows who will win ; (i) ^ Numa = pra-^>^;^annam, giriguhadikam. A . 266 SUTRAKKZTANGA 'A moment's moment will bring the decision^; when we lose, we shall fly.' Thus thinks the coward. (2) So some Sra.ma.7i2LS, knowing themselves to be weak, have recourse to worldly sciences ^ when they see that they will suffer want. (3) (They say) : ' Who knows what will cause my loss of sanctity, women or water ? When we are ques- tioned, we shall speak out (i. e. show our knowledge). We have no (other) resource (in case of need) ! ' (4) They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5) But famous warriors, leaders of heroes at the time of the batde, do not look behind them ; (they think) what if all end with death ? (6) A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7) Some revile a monk who leads a holy life. But these revilers are far off from perfection ^ (8) (The revilers say), ' You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9) ' Therefore you still have an attachment, being obedient to the will of one another ; you have not the purity produced by the right path, and have not got beyond the Circle of Births.' (10) Now a monk who knows (the truth about) Moksha ' Literally, a moment of a moment of moments will be such. ^ As grammar, astrology, medicine, &c. 3 Samahi, explained moksha, compare first note in the Tenth Lecture. BOOK 1, LECTURE 3, CHAPTER 3. 267 should answer them^: 'You speak thus, wavering between two ways of Hfe (viz. that of householders and monks), (i i) ' You eat out of the vessels ^ (of householders, and make them) bring food for a sick brother ; you eat seeds and drink cold water ^, and what has been especially prepared (for you when sick). (12) ' You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse ^.' (13) They should be instructed in the truth by one who knows it and is free from passions^: 'Yours is not the right way, you speak and act without con- sideration. (14) ' This your talk is weak, like the top of a bamboo, (when you say : a sick brother) may eat the food brought by a householder, but not that brought by a monk ! (15) '(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).' (16) When (these heretics) cannot prove (their asser- tion) by any arguments they give up the discussion, and fall back on their bold (assertion). (17) 1 According to ^ilanka the A^ivikas or the Digambaras are intended. 2 For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls. ^ Bi^odaka. * The meaning is that the overdoing of the principle of poverty is just as harmful as the scratching of a wound. "^ Apa^inna = aprati^^;7a, explained by ragadvesharahita. 268 S^TRAK/?7TANGA. Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Taiikana ^ (when beaten) have re- course to their hills. (i8) The arofumentation of a monk whose mind is at rest ^ should possess many good qualities. He should proceed in such a way as not to exasperate his opponent, (19) Following this Law which has been proclaimed by the Ka^yapa, a sound monk should carefully attend a sick brother. (20) Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21) Thus I say. Fourth Chapter. Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them), (i) ' Nami, the king of Videha, ate nothing, Rama- gupta did eat, Bahuka drank (cold) water, and so did Taraga;^a ^, the seer. (2) 'Asila, Devala, the great sage Dvipayana, and ^ This hill tribe hved somewhere in the north-east of INIadhya- de^a, see Petersburg Dictionary, s. v. ^ Attasamahie = atmasamadhika. 3 Concerning Nami, see above, p. 35, note 2. Ramagupta may be another name of Rama. Instead of Taraga?;a 6'ilahka writes Narayawa. BOOK I, LECTURE 3, CHAPTER 4. 269 Para-?ara did drink (cold) water, and did eat seeds and sprouts \ (3) ' I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.' (4) When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden ; in case of danger they retreat (and perish) like men who walk on crutches '\ (5) Some ^ say: Pleasant things are produced from pleasant things'^. (They are those who disdain) the noble path and the renowned highest good. (6) Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7) (And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8) ' Asila is not known from other sources; perhaps Asila is meant, and Asila Devila stands for Asita Devala. Concerning Dvipayana, the Para^ara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupapatika Sutra (ed. Leumann, § 76) Panwara and Dvipayana are two distinct persons. 2 Pia'/zasappi = pi//^asarpin. ^^lahka comments on the reading pi//>^asappi, i.e. prz'sh/asarpin ; but he makes out no good meaning. * According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/imarga of the Buddhists, one of which is not yet known I believe. It runs thus : manwinam hhoyaficLffi bhuX-/'a ma?zu;wza7« saya7;asa«a»2 I ma;m««awsi agaramsx manumnm ^/;ayae muwi 11 ' Having enjoyed a pleasant dinner, and a pleasant seat and bed, a mu«i in a pleasant house meditates on pleasant things.' '• Viz. ]M6ksha, a pleasant thing, is arrived at through a comfort- able Ufe, another pleasant thing. A. 270 SUTRAKi27TANGA. Some unworthy heretics ^, slaves of women, ignorant men who are averse to the Law of the 6"inas, speak thus : (9) ' As the squeezing of a bhster or boil (causes relief) for some time, (and has no dangerous con- sequences), so it is with (the enjoyment of) charming women. How could there be any sin in it ? (10) ' As a ram drinks the quiet water 2, so, &c. (the rest as in verse 10), (11) ' As the bird Piiiga^ drinks the quiet water (flying), &c. (the rest as in verse 10).' (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe^ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14) But those who exert themselves at the proper time, feel no remorse afterwards ; these heroes who have got rid of their fetters, do not long for life. (15) As Vaitara/^i, the river (of hell), is difficult to pass, so in this world women are to the unwise (a tempta- tion) difficult to overcome. (16) Those who have given up intercourse with women ^ Pasattha = parjvastha. ^ The meaning seems to be that by the ram's drinking the water is not disturbed. ^ Explained by kapi?7^ala, the francoline partridge. * Puya?2a (putana, who is ever desirous of young), explained either by i-akini 'hog' or gaa'fl'arika 'ewe.' The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. There- fore the ewe excels the other animals in maternal love. BOOK I, LECTURE 4, CHAPTER I. 271 and have left off adorning themselves, are well established In control, because they have renounced everything. (17) As merchants go over the sea, so they will cross the flood (of Sawsara), where living beings despond and suffer pains because of their own deeds. (18) A monk who knows this, will live as a virtuous man guarded by the Samitis ; he will abstain from untrue speech, and not take what is not freely given him. (19) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirva/^a, which consists in peace ^ (20) 21, 22 = I, 3, 3, 20 and 21. Thus I say. FOURTH LECTURER CALLED knowledge of women. First Chapter. A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge), (i) ^ See below, I, 11, 11. ^ This whole adhyayana is composed in the archaic form of Arya, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594. The same metre occurs also in the Suttanipata of the Buddhists (ed. Fausboll, 26 f., 170 If.), a fact which I was not aware of when I wrote the paper just referred to. 272 s0tRAK/27TANGA. With clever pretences women make up to him, however foohsh they be ; they know how to contrive that some monks will become intimate with them. (2) They will often sit down at his side ; they always put on fine clothes ; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman ^ will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises. {4) He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them ; thus he will well guard himself. (5) Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations Mn their various forms. (6) Meekly and politely they approach him with their manifold arts to win his heart ; and talking sweetly in confidential conversation they make him do (what they like). (7) As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful. (8) And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed with poison ; considering the ' The original has the plural itthio, but the metre requires itthi in the singular. "^ Literally ' sounds,' which stands for objects of the senses in general. BOOK I, LECTURE 4, CHAPTER I. 273 consequences, a worthy monk should have no inter- course with women. (lo) Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion), (ii) Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women. (12) A monk should have no intercourse with his dauehters and dauorhters-in-law, with nurses or female slaves, or with grown-up girls. (13) When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying) : ' All creatures love pleasures ; you are a man, protect and support her.' (14) But some become angry even when they see an innocent Sramana, and suspect the fidelity of their wives because of the dishes they serve up\ (15) Those who have intercourse with (women) have already ceased to practise meditation ; 6'rama?^as, therefore, for the benefit of their souls, do not go to the apartments (of women). (16) Though many leave the house, some (of them) arrive but at a middling position (between house- holder and monk) ; they merely talk of the path to perfection. The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18) ' There is a saying in German : Eine verliebte Kochin versalzt den Brei, 'a cook in love spoils the soup.' The commentators put different constructions on the last part of the sentence. [45] T 2 74 sOTRAK/yTANGA. The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is ad- monished not to act as most men do, he becomes weak again and again. (19) Some men of great intelHgence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Stri- veda \ (20) (The adulterers') hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21) Their ears and nose are cut off, and their throats cut ; {all this) they will suffer, but though suffering here for their sins they will not promise not to do^ the same again. (22) All this some have learned, and it has been well demonstrated in the Striveda. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24) A young woman, putting on fine ornaments and clothes, will say to a Sramana. : ' I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!' (25) Or by professing herself a lay-disciple and co- religionist of the SramansLS, (she will try to make a friend of him). As a pot filled with lac (will melt) ^ I. e. Kamajastra, or rather the part of it treating on courtezans, Vai^ika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24. ^ The original has kahinti ' they will do;' it must be kaha;« ti ' I shall do.' BOOK I, LECTURE 4, CHAPTER 2. 275 near the fire, so even a wise (monk) will fall through intercourse with women. (26) A pot filled with lac thrown into the fire melts quickly and is destroyed ; so monks are lost through intercourse with women. (27) Some commit sins (with a girl), but when ques- tioned about it, they say: ' I have done no sin ; she only slept in my lap (like my daughter).' (28) This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again\ (29) (Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ' Holy man, accept a robe, an almsbowl, food or drink (at our house) ! ' (30) He should regard their words like wild rice-, and should not desire to call at (their) house ; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31) Thus I say. Second Chapter. A monk, living single ^, should not fall in love ; if he loves pleasures, he should again become in- different. Now hear the pleasures of ^'rama/^as, which some monks enjoy, (i) When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards ^ Visa««esi, Yishanna is explained asawyama. - Wherewith pigs are decoyed, see above, p. 265, verse 19. ^ 6e = eka//, explained : free from love and hate. T 2 276 SUTRAK^/TANGA. scolds him\ lifts her foot, and tramples on his head. (2) ' O monk, if you will not live with me as a woman who has still her hair, I shall tear it out ; but do not live separated from me.' (3) But when they have captured him, they send him on all sorts of errands-: 'Look (for the bodkin to) carve the bottle-gourd ^ fetch some nice fruit. (4) ' (Bring) wood to cook the vegetables, or that we may light a fire at night ; paint my feetS come and meanwhile rub my back ! (5) ' Look after my clothes, bring food and drink, get me some perfume, a broom, a barber ^ (to shave my head)! (6) ' Give me the collyrium-box, my ornaments, the lute, Lodhra-powder «, a Lodhra-flower, the Ve?m- palasika-lute \ a pill ! (7) 'A Utpalakush/a^ Tagara^-powder, and aloe pounded together with U^ira ^\ oil for anointing the ^ Paribhindiyawa = paribhidya. 2 The following verses are interesting as they afford us a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of com- mon use. 3 AlabuX'^/^e^^a = alabu-('>l'/iedam pippalakadi jastram. * Or, scour my pots. "^ Kasavaga = kaj'yapa, explained napita. The word is probably derived from the root kash 'to scrape.' According to 6"ilahka verses 5-6 refer to things used by monks and nuns. ^ Symplocos Racemosa, the bark of which is used in dyeing. ■^ This is a thin piece of bamboo or bark held between the teeth and with the left hand, and played by the right hand just like a Vi«a. (6'ilahka.) ^ Probably Costus Speciosus. ^ Tabernaemontana Coronaria. '° Andropogon Muricatus. BOOK I, LECTURE 4, CHAPTER 2. 277 face, baskets of bamboo wickerwork to put my things In ! (8) ' Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish ! (9) ' Give me the pot to cook the vegetables in, Myrobalans ^ the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10) ' Fetch me the pincers ^ the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me ! (i i) ' Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron^ ! (12) 'Give me the vessel (used in worshipping the gods^), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the 6'rama- ;^era ! (13) ' The small pot, the drum, and the ball of cloth for the boy (to play with). 6'rama;^a, the rainy season is at hand, look after the house and the stores! (14) ' (Fetch) the chair with woven twine seat ^ the wooden shoes « to walk on !' Pregnant women order ^ They are used in bathing. 2 To tear out the hair growing in the nose. 2 Used in India instead of soap for cleaning linen. * ^andalaka, a copper vessel used in worship. The name was current in Mathura at the time when .S'ilahka wrote or the author from whose work he copied this remark. ^ See Grierson, Bihar Peasant Life, § 632. « Paulla; either the wooden sandals or slippers made of "MnngTi grass. 2 78 sdTRAKi27TANGA. their husbands about Hke slaves to fulfil their craving. (15) When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels. (16) Getting up in the night they lull the baby asleep^ like nurses ; and though they are ashamed of them- selves, they wash the clothes like washermen^. (17) This has been done by many men who for the sake of pleasures have stooped so low ; they become the equals of slaves, animals, servants, beasts of burden — mere nobodies. (18) One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are called causes of blamable actions, (19) Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime ^. (20) A wise and learned monk whose soul is in a pure condition (Le^ya), will abstain from doing work for others ; in thoughts, words, and actions he will bear all troubles. (21) The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation. (22) Thus I say. ^ ^ilanka gives a specimen of a lullaby without meaning and metre. ^ Ha/«sa, explained ra_^aka. ^ No itth'wi no pasu;« bhikkhil no sayapawiwa nili^^e^^a. BOOK I, LECTURE 5, CHAPTER I. 279 FIFTH LECTURE, CALLED description of the hells. First Chapter. 1 once asked the Kevalin, the great sage^: What is the punishment in the hells ? Knowing It, O saee, tell it me who do not know it! How do sinners go to hell ? (i) When I thus questioned the illustrious Ka^yapa, the omniscient one ^ spoke as follows : I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2) Those cruel sinners who, from a desire of (worldly) life, commit bad deeds, will sink into the dreadful hell which is full of dense darkness and great suffering. (3) He who always kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not learn what is to be practised (viz. control) ; (4) The impudent sinner, who injures many beings without relenting ^ will go to hell ; at the end of his life he will sink to the (place of) darkness ; head downwards he comes to the place of torture. (5) They hear the cries of the punishers : Beat, cut, ^ I. e. Mahavira. Sudharman speaks to G^ambusvamin. 2 Asupanna = ajupra^;7a 'quickly comprehending.' I usually render this word ' intelligent,' when it is used of common monks. ^ Anivvue = anirvrj'ta/i. 28o SUTRAKi27TANGA. split, burn him ! The prisoners in hell lose their senses from fright, and do not know in what di- rection to run. (6) Going to a place like a burning heap of coals on fire, and being burnt they cry horribly; they remain there long, shrieking aloud. (7) Have you heard of the horrible (river) Vaitara;^!, whose cutting waves are like sharp razors ^ ? They cross the horrible Vaitara;^, being urged on by arrows, and wounded with spears. (8) The punishers pierce them with darts ; they go in the boat, losing their memory; others pierce them with long pikes and tridents, and throw them on the ground. {9) Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavaluka (river)- or in burning chaff, and are roasted in it. (10) And they come to the great impassable hell, full of agony, called Asurya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing. (11) There, as in a cave, being roasted on the fire, he is burned, having lost the reminiscence (of his sins) and consciousness of everything else ; always suf- fering (he comes) to that miserable hot place that is ever ready (for the punishment of evildoers) ^. (12) ^ 6'ilahka says that the water of this river is alkali and hot blood ; compare Uttaradhyayana XIX, 59, above p. 95. 2 See the note on Uttaradhyayana XIX, 50, above p. 94, note i. ^ The last two lines recur in verse 2 1 with the only difference that there kasi;/a?« stands for kalu7/a;« in this place; yet the commentators offer a different explanation in the second place. In my translation I follow their interpretation both times. BOOK I, LECTURE 5, CHAPTER I. 28 1 There the cruel punlshers have Hghted four fires, and roast the sinners ; they are roasted there Hke fishes put on the fire ahve. (13) The prisoners in hell come to the dreadful place called Santaksha;^a ^ (i.e. cutting), where the cruel punishers tie their hands and feet, and with axes in their hands cut them like wooden planks. (14) And they turn the writhing victims round, and stew them, like living fishes, in an iron caldron filled with their own blood, their limbs covered with ordure, their heads smashed. (15) They are not reduced to ashes there, and they do not die of their enormous pains ; undergoing this punishment^, the miserable men suffer for their misdeeds. (16) And there in the place, where there is constant shivering, they resort to a large burning fire ; but they find no relief in that place of torture ; the tormentors torture them still ^ (17) There is heard everywhere the noise of painfully uttered cries even as in the street of a town. Those whose bad Karman takes effect (viz. the punishers), violently torment again and again those whose bad Karman takes effect also (viz. the punished). (18) They deprive the sinner of his life ; I shall truly tell you how this is done. The wicked (punishers) remind by (similar) punishment (their victims) of all sins they had committed in a former life'. (19) Being killed they are thrown into a hell which is ^ Here and in similar places the commentators do not take the word as a proper name, but as an epithet. "^ Anubhaga. ^ Or, with burning fire they roast them. * See Uttaradhyayana XIX, 69 ff., above p. 96. 282 stjTRAK/27TANGA. full of boiling filth. There they stay eating filth, and they are eaten by vermin. (20) And there is an always crowded, hot place, which men deserve for their great sins, and which is full of misery^ (The punishers) put them in shackles, beat their bodies, and torment them (by perforating) their skulls with drills. (21) They cut off the sinner's nose with a razor, they cut off both his ears and lips ; they pull out his tongue a span's length and torment (him by piercing it) with sharp pikes. (22) There the sinners dripping (with blood) whine day and night even as the dry leaves of a palm-tree (agitated by the wind). Their blood, matter, and flesh are dropping off while they are roasted, their bodies being besmeared with natron. (23) Have you heard of the large, erected caldron of more than man's size, full of blood and matter, which is extremely heated by a fresh fire, in which blood and matter are boiling ? (24) The sinners are thrown into it and boiled there, while they utter horrid cries of agony ; they are made to drink molten lead and copper when they are thirsty, and they shriek still more horribly. (25) Those evildoers who have here forfeited their souls' (happiness) for the sake of small (pleasures), and have been born in the lowest births during hundred thousands of ' former years,' will stay in this (hell). Their punishment will be adequate to their deeds. (26) The wicked who have committed crimes will ^ Compare note on verse 12. The same lines recur in the next chapter, verse 13. The commentator gives the same explanation there as here. BOOK I, LECTURE 5, CHAPTER 2. 283 atone for them, deprived of all pleasant and lovely objects, by dwelling in the stinking crowded hell, a scene of pain, which is full of flesh (&c.). (27) Thus I say. Second Chapter. I shall now truly tell you another kind of perpetual sufferine, how the sinners who have committed crimes suffer for the deeds they have done in their former lives, (i) Tying their hands and feet the (punishers) cut open their belly with razors and knives ; taking hold of the mangled body of the sinner, they forcibly tear the skin off his back. (2) They cut off his arms at the armpits ; they force his mouth wide open and scald it ; they yoke the sinner to a car and drive him, and growing angry ^ they pierce his back with a goad. (3) The (sinners) walk over ground burning and glowing like red-hot iron ; scorched they shriek horribly, being urged on with arrows ^ and put to a red-hot yoke. (4) The sinners are driven over slippery ground which is like a road of red-hot iron ; in this dread- ful place (the ministers of hell) make them go forward like slaves (beating them) with sticks. (5) Proceeding in this intolerable (hell) they are crushed by rocks tumbling down. There is the ^ Arussa = arushya, here and in a similar passage (verse 15) the commentators explain it, 'making him angry, exasperating him.' They have misunderstood rah aw si in the second line, rendering it rahasi ; it is of course = rathe. ^ Usu = ishu, explained by aravijesha ' a kind of awl.' 284 SUTRAKi?7TANGA. (caldron) Santapani^ where evildoers suffer for a long time. (6) They throw the sinners into caldrons and boil them ; scalded they rise thence again ; devilish crows ^ feed on them and (so do) other beasts having claws devour them. (7) There is a place of smokeless fire in the form of a pile ^ where (the sinners) greatly distressed shriek horribly; head downwards they are lacerated and cut into pieces with iron knives. (8) Tied up and skinned they are devoured by steel- nebbed birds ; it is the hell called Sa;;2^ivani, where life is long, and where men of an evil mind are tortured. (9) The (punishers) pierce them with sharp pikes as people do with a captured pig. Transfixed by a pike the (sinners) shriek horribly ; suffering both (bodily and mentally) they feel nothing but pains. (10) There is a great place always on fire, where fires burn without fuel ; there for a long time stay the evildoers shrieking aloud, (u) Setting on fire large piles, they thrust into them (a sinner) who will cry horribly ; as butter thrown in the fire melts, so does the evildoer there. (12) And there is an always crowded, hot place which one deserves for one's great sins, and which is full of misery. There (the punishers) tie (the sinner's) ' Or, it is (the hell) called Santapani. My translation in the text agrees with -S'ilahka's interpretation. ^ Compare Uttaradhyayana XIX, 58, p. 95. ^ Samusiyaw nama. This might also be rendered, 'called Samu/('X'/^rita,' But the commentators do not take samusiya for a proper name. BOOK I, LECTURE 5, CHAPTER 2. 285 hands and feet, and belabour him with sticks hke an enemy. (13) They break the sinner's back with a weapon, and smash his skull with iron clubs ; their bodies are split and sawn like a plank ; and tortured with red-hot awls (the sinners) are subjected (to cruelties). (14) Cruel evildoers \ urged on with arrows, and put to work (by the punishers), carry burdens in the way of elephants ; two or three (punishers) get on one (victim) and growing angry ^ hurt his vital parts. (15) The sinners are driven over the large, slippery, and thorny ground ; tightly bound with straps^ they lose their senses ; the revenging (punishers) cut them into pieces ^ and throw them about like a bali-sacrifice. (16) There is a dreadful mountain towering high up in the air, called Vaitalika ^, where the evildoers are tortured for more than a thousand hours. (17) Tortured, the sinners shriek, suffering day and night ; in this horrid, great hell, which is full of implements of torture, they are put to a cruel death. (18) Full of wrath, like their enemies in a former life. ^ Ruddaasahukammi = raudra-asadhu-karma«a/z. Si- lahka thinks that the ministers of hell are meant ; but then the verse will not construe. ^ See note on verse 3. ^ Vivaddhatappehiw, in a marginal gloss, explained: baddhva X-armabandhanaiy^. But it might also be vivrz'ddhata- pai// ' under increased tortures.' * Ko//a = ku/ayitva. ^ Vetaliya. The commentators render it vaikriya 'produced by magic,' and moreover explain the word as an epithet, not as a proper name. 286 s6trak/?7tanga. (the punishers) crush them with hammers and clubs. With mangled bodies, and vomiting blood, they fall to the ground, head foremost. (19) There are the ever hungry \ savage, always wrathful, great jackals by whom the evildoers bound with shackles are devoured. (20) There is the dreadful, slimy river, which is always flowing and full of molten iron ; in this very dreadful river (the sinners) must descend one by one -. (21) These pains are suffered without interruption by the sinner who stays there for a long time. There is no escape from the torture ; he must, himself and alone, suffer the pains. (22) Whatever cruelty he has done in a former birth, the same will be inflicted on him in the Circle of Births. Having been born in an extremely miserable state of life, the sufferer experiences in- finite pain. (23) A wise man hearing of these hells should not kill any living being in the whole world ; believing in true doctrines and renouncing all property he should know the world, but not become a slave to it. (24) Knowing;- the endless Circle of Births ^ with reg^ard to animals, men, and gods, and the reward they will get ; knowing all this, (a wise man) should wait for his decease, practising meanwhile self-control. (25) Thus I say. ^ Awasiya, ana^ita/^. This might also be taken as the name of the jackals. ^ Egayata, explained ekakina>^. ^ A'auranta. BOOK I, LECTURE 6. 287 SIXTH LECTURE, CALLED PRAISE OF MAHAvIrA. 6'rama;^as and Brahma;^as, householders and here- tics, have asked (me): Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) with true knowledge V (i) What was the knowledge, what the faith, and what the conduct of the GuatJ^iputra. ? If you know it truly, O monk, tell us as you have heard it, as it was told you ! (2) This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes ^ ! (3) This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light, (4) He sees everything; his knowledge has got be- yond (the four lower stages) ^ ; he has no impurity ; he is virtuous, of a fixed mind, the highest, the ^ The question is supposed to be addressed by Gambjjsvamin to Sudharman. 2 A'akkhupahe //nyassa = /l-akshu/^pathe sthitasya, literally, 'who stood (or stands) in the path of the eyes.' We are scarcely entitled to infer from this phrase that the author had actually seen Mahavira as tradition -would make us believe. 2 Abhibhuya-nawi. Concerning the five stages or kinds of knowledge, see above, p. 152. The Kevala knowledge is intended. 288 sfjTRAK/27TANGA. wisest in the whole world ; he has broken from all ties ; he is above danger and the necessity to continue life ^ (5) Omniscient, wandering about without a home, crossing the flood (of the Sa;;^sara), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire, (6) The omniscient ^ sage, Ka^yapa, has proclaimed this highest Law of the 6^inas ; he, the illustrious one, is prominent (among men) like the thousand- eyed Indra among the gods of heaven. (7) His knowledge is inexhaustible like the (water of the) sea ; he has no limits and is pure like the great ocean ; he is free from passion, unfettered, and brilliant like ^'akra, the lord of the gods. (8) By his vigour he is the most vigorous ; as Sudar^ana (Meru), the best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues. (9) (Meru) a hundred thousand yq^anas high, with three tiers ^, with the Pa;^^aga (-wood) as its flag, rising ninety-nine thousand yq^anas above the ground, and reaching one thousand below it; (10) It touches the sky and is immersed in the earth ; round it revolve the suns ^ ; it has the colour of gold, and contains many Nandana (parks) ^ ; on it the Mahendras enjoy themselves, (i i) ^ To render anayu/^. ^ A sup an na = ai'upra^T/a, literally, 'quickly witted;' the word is usually explained by kevalin. '• Kaw^aka, one of stone, one of gold, and one of turquoise. ^ As is well known the Cainas assume a plurality of suns. •'' The names of these four parks are, according to the com- BOOK I, LECTURE 6. 289 This mountain is distinguished by (many) names ; it has the colour of burnished gold ; it is the greatest of all mountains, difficult to ascend on account of its rocks ; this excellent mountain is like a part of the earth on fire. (12) The king of mountains, standing in the centre of the earth, is seen in a pure light ^ like that of the sun. With such beauty shines forth this many- coloured, lovely (mountain), which is crowned with radiance. (13) Thus is described the glory of mount Sudar^ana, the great mountain ; similar to it is the 6'rama;/a Gfldit7^iputr3., who is noble, glorious, full of faith, knowledge, and virtue. (14) As Nishadha- is the best of long-stretched mountains, and Ru/^aka of circular ones, so is he (Mahavira) among sages the wisest in the world, ac- cording to the declaration of the wise ones. (15) After having taught the highest Law he practised the highest contemplation ■% which is the purest of pure, pure without a flaw, thoroughly white (as it were) like mother-of-pearl and the moon. (16) Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached mentary, 6'alavana, Nandanavana, Saumanasavana, and Pa7/rt'aka (or Pa;/fl'uka) vana. The first is at the foot of Meru, the second 500 yo^anas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i. e. at the very top. 1 Suddha-lesse = Juddhale>rya. Here le^ya is equal to te^as. 2 Nishadha and Ru^-aka are two fabulous chains of mountains situated beyond (zambudvipa. » This is the jukla dhyana. As j-ukla, which I translate 'pure,' originally means 'while,' the comparison with the moon is natural in the original. [45] U 290 stjTRAK/LTTANGA. the insurpassable, highest perfection, a state which has a beginning but no end. (17) As the K^almah, in which the Supan^a^ gods take their dehght, is most famous among trees, as Nandana is among parks, so is the Omni- scient most famous through his knowledge and virtue. (18) As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans. (19) As (the ocean on which sleeps) Svayambhu is the best of seas, as Dhara;^endra is the best of Nagas, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mahavira) the flag of monks by his austerities. (20) As Airava7^a is the best of elephants, the lion of beasts, Gariga of rivers, as Garurt^a, Ve;mdeva -, is the best of birds, so is 6^/7atr/putra the best of those who have taught the Nirva/^a. (21) As Vishvaksena '^ is the most famous of warriors, as the lotus is the best of flowers, as Dantavakra is the best of Kshattriyas, so Vardhamana is the best of sages. (22) As giving safety is the best of gifts, as the best of true speeches is that which causes no dis- ' They belong to the Bhavanapatis, see above, p. 225. ^ The commentator says that Ve;/udeva is another name of Garufl'a. Vewu stands perhaps for vewhu = vish;/u ; but I do not know that Garu^ kupavapradikarye II ' Forsooth, when living beings drink to their hearis' content the cool water of ditches, which is white like the moon, their thirst is completely allayed and their heart is gladdened ; but when all the water is dried up by the rays of the sun, numberless creatures must die ; therefore the sages decline every interest in the construction of wells and ditches.' ^ The commentators connect sahu as adjective with divam, and supply Tirthakara, &c. as subject. ' See above, p. 55, note i. * Samadhi. ^ Vi6daga = bi^6daka. 3 1 4 sfjTRAKi27TANGA. has been especially prepared for them, they enter upon meditation \ but are ignorant of the truth, and do not possess carefulness. {26) As ^/^aiikas, herons, ospreys, cormorants, and pheasants meditate upon capturing fish, (which is) a sinful and very low meditation, so some heretical, unworthy Sramana.s contemplate the pursuit of pleasures; (they are) sinful and very low like herons. (27, 28) Here some weak-minded persons, abusing the pure path, enter upon a wrong path. They thereby will go to misery and destruction. (29) As a blind-born man getting into a leaky boat wants to reach the shore, but is drowned during the passage - ; so some unworthy, heretical 6'rama;^as, having got into the full current (of the ^a/;2sara), will incur great danger. (30, 31) But knowing this Law which has been proclaimed by the Ka^yapa, (a monk) crosses the dreadful current (of the Sa?/2sara), and wanders about intent on the benefit of his soul. (32) Indifferent to worldly objects, a man should wander about treating all creatures in the world so as he himself would be treated. (33) A wise man knowing (and renouncing) excessive pride and deceit, (in short) giving up all (causes of worldly existence), brings about his Liberation ^. (34) He acquires good qualities, and leaves off bad qualities ; a monk, who vigorously practises aus- terities, avoids anger and pride. (35) The Buddhas "^ that were, and the Buddhas that ' Comp. I, 3, 3, 12. '' Verses 30, 31^2=1, i, 2, 31, 32 a. ^ The first line of this verse occurred in I, 9, 36. * Here Buddha is a svnonvm for Tirthakara. BOOK I, LECTURE 12. 315 will be, they (as it were) have Peace as their foun- dation, even as all things have the earth for their foundation. (36) And if any accidents whatever befall him who has gained that (foundation), he will not be over- powered by them as a mountain by the storm ^ (37) A restrained, very learned, and wise (monk) should accept such alms as are freely given him, being free from passions and waiting for his end. This is the doctrine of the Kevalin. (t^S) Thus I say. TWELFTH LECTURE, CALLED THE CREED ^. There are four (heretical) creeds ^ which the disputants severally uphold : i. the Kriyavada, 2. the Akriyavada, 3. the Vinayavada, and 4. the Agfldi- navada. (i) The agnostics ^, though they (pretend to) be ^ -S'llaiika says that by exercise the power of resistance will be increased, and in confirmation of this he relates the well-known story of the herdsman who daily carried a calf from its birth till it was two years old. ^ Samosarawa = samavasarawa. This word and the verb samosarai are commonly used when Mahavtra preaches to a meeting (melapaka) gathered round him. ^ Compare Uttaradhyayana XVIII, 23, above p. 83, note 2. * Annawiya = a^wanikas, the followers of the fourth sect. 3 1 6 StjTRAK/?7TANGA. clever, reason incoherently, and do not get beyond the confusion of their ideas. Ignorant (teachers) speak to ignorant (pupils), and without reflection they speak untruth. (2) Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet \ (3) Without perceiving the truth they speak thus : this object (viz. Moksha) is realised by us thus (viz. by Vinaya). The Akriyavadins who deny Karman ^, do not admit that the action (of the soul is trans- mitted to) the future moments ^ (4) They become involved in contradiction in their own assertions ; they falter in their speech and are unable to repeat what is said to them ^ This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources ^ (5) The Akriyavadins who do not understand the truth, bring forward various opinions ; many men ' Viz. that Moksha is arrived at through Vinaya, discipline. "^ Lavavasahki. Lava is explained by karman, and ava- sahki by apasartura silam yeshaw te. ^ The meaning is that as everything has but a momentary existence, there is no connection between the thing as it is now, and as it will be in the next moment. This is a doctrine of the Bauddhas. But the Sahkhyas are also reckoned among the Akriyavadins, because, according to them, the atman does not act. * 6'ilahka in commenting upon this passage has to say a good deal about the Bauddhas. It is perhaps of interest that he mentions their 500 (ratakas, and not thirty-four which is the recognised number of G^atakas according to the Northern Buddhist. How 6'ilahka came to a knowledge of the numbers of Gatakas accepted by the Southern Buddhists, I cannot tell. ^ Viz. the six Asravas. BOOK I, LECTURE 12. 317 believing in them will whirl round in the endless Circle of Births. (6) ' There rises no sun, nor does it set ; there waxes no moon, nor does it wane ; there are no rivers running, nor any winds blowing ; the w^hole world is ascertained to be unreal ^' (7) As a blind man, though he have a light, does not see colours, &c., because he is deprived of his eye(sight), so the Akriyavadin, having a perverted intellect, does not recognise the action (of the soul) though it does exist. (8) Many men in this world who have studied astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of divination from omens), know the future ^. (9) (The opponents say that) some forecasts are true, and the prophecies of others prove wrong ; therefore they do not study those sciences, but they profess to know the world, fools though they be^ (10) The (Kriyavadins) Sramajias and Brahma?^as un- derstanding the world (according to their lights), speak thus: misery is produced by one's own works, not by those of somebody else (viz. fate, creator, &c.) ^. But right knowledge and conduct lead to liberation. (11) ^ This is the opinion of the ASunyavadins, who are considered to belong to the Akriyavadins, because they deny all actions, even such as are perceived by everybody (^ilahka). ^ This would be impossible if the whole world was unreal. ^ A various reading, commented upon by the scholiasts, runs thus: aha;7zsu vi_^^apalimokkham eva, 'they say that one must give up science.' * The Kriyavadins contend, according to 5ilahka, that works alone, by themselves, without knowledge, lead to Moksha. -^iS SUTRAKie/TANGA. The (Tirthakaras), being (as It were) the eyes of the world and its leaders, teach the path which is salutary to men ; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, O ye men ! (12) The Rakshasas and the dwellers in Yama's world, the troops ^ of Asuras and Gandharvas, and the spirits that walk the air, and individual beings - : they will all be born again and again. (13) (The Sa;;2sara) which is compared to the bound- less flood of water, know it to be impassable and of very long duration on account of repeated births ^ Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings). (14) The sinners cannot annihilate their works by new works ; the pious annihilate their works by abstention from works ; the wise and happy men who got rid of the effects of greed, do not commit sins. (15) They know the past, present, and future ways of the world ; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16) Averse to injury of living beings, they do not act, nor cause others to act. Always restraining them- ^ Kay a. The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by 'troops.' 2 Pud/16 siya = pr/thak jrita/^; according to ^ilahka, prz'thivyajrita^. This expression is generally used to denote the lower order of beings. ^ To render bhavagahana. BOOK I, LECTURE 12. 319 selves, those pious men practise control, and some become heroes through their knowledge. (17) He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18) Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it. (19) He who knows himself and the world ; who knows where (the creatures) go, and whence they will not return ; who knows what is eternal, and what is transient ; birth and death, and the future existences of men ; (20) He who knows the tortures of beings below (i. e. in hell); who knows the influx of sin and its stop- page^ ; who knows misery and its annihilation, — he is entitled to expound the Kriyavada ^, (21) Being not attached to sounds and colours, indif- ferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22) Thus I say. ^ Asrava and sawvara. "^ It is evident that the Cainas considered themselves Kriyavadins. I had overlooked this passage when penning the note on p. 83. sCTRAKi^/TANGA. THIRTEENTH LECTURE, CALLED THE REAL TRUTH. I shall now expound, in accordance with truth, the various qualities of men ; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked, (i) Having learned the Law from men who exert themselves day and night, from the Tathagatas \ they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2) Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers) ; those who speak untruth from pride of knowledge, are not capable of many virtues. (3) Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves eood and are full of deceit, will go to endless punishment. (4) He who is of a wrathful disposition and calls everything by its true name^, who renews a composed quarrel, will, like a blind man groping his way with ^ According to the commentators, G^aina teachers, inclusive of the schismatical ones, are intended. Tathagata is a synonym of Tirthakara and Buddha; but it is less frequently used by the (rainas than by the Bauddhas with whom it is of very common occurrence. ^ Gaga/Z/^abhasi =^agadarthabhashin. 6'ilahka proposes also^ayarthabhashin, who speaks dogmatically. BOOK I, LECTURE 17. 32 1 a Stick, do harm to himself, being still subject to passion and possessing evil Karman. (5) He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit ' ; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6) He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7) He who believes himself rich in control, or incon- siderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8) He is always turned round by delusion, and has no place in the Gotra where the Vow of Silence is practised (viz. in the 6^aina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9) A Brahma/^a or Kshattriya by birth, a scion of the Ugra^ race or a hiM/iavi^, who enters the order eating alms given him by others, is not stuck up on account of his renowned Gotra. (10) His pedigree on his mother's and on his father's ^ A^/^a;7^/;apatta. G^a;'/^^a (tempest) = maya. ^ Concerning the Ugras, see above, p. 71, note 2. ^ L.ekk/ia.i. According to the Gainas the Li^Mavi and IMallakis were the chiefs of K&si and Ko^ala. They seem to have succeeded the Aikshvakas, who ruled there in the times of the Ramayawa. The LiX'y^/^vis became a powerful race, who held the supreme power in Eastern India during many centuries after the beginning of our era. [45] Y 322 SUTRAKiJZTANGA. side will be of no use to him, nothing will but right knowledge and conduct : when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation, (ii) If a poor monk subsisting on the meanest food is attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of sub- sistence, he will suffer again and again (in the Circle of Births). (12) A monk, who is eloquent, speaks very well, has bright ideas, is clever, possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13) Thus an intelligent monk who puts himself for- ward, has not yet realised carefulness ; or rather he is a weak-minded man who elated by his success blames other men. (14) A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth ; such a man is wise and of the right stuff, (i 5) The wise leave off these kinds of pride, the pious do not cultivate them ; the great sages are above all such things as Gotra (&c.), and they ascend to the place where there is no Gotra at all (viz. to Moksha). (16) A monk who looks upon his body as on a corpse and fully understands the Law, will on entering a village or a town distinguish between what may be accepted and what may not, and will not be greedy of food or drink. (17) A monk having conquered aversion to control and delight in sensual objects, living in company with many brethren or leading a single life, should BOOK I, LECTURE 1 3. 323 silently repeat to himself: ' A man must come and go (according to his Karman) alone ' (i. e. without deriving any help from others). (i8) Knowing it by intuition or having learned it from others, one should teach the Law which is a benefit to men ; the pious are not given to blameable sinful practices. (19) If (a monk preaches the Law to some one) whose disposition he has not ascertained, that man, not believing (what he is taught), will become angry, and may wound him in a way that will shorten or end his life. When he knows their disposition, he (may teach) others the truth. (20) A wise man by suppressing his Karman and his will should renounce his interest in everything else. (For) through the objects of sight (i.e. senses) which are causes of danger, men come to harm. Knowing the truth with regard to movable and immovable beings (a monk should exert himself) ^ (21) Not desiring honour or fame, he should say- nothing to anybody either to please or to irritate him. Avoiding all evils, a monk should without embarrassment and passion (preach the Law). (22) Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23) Thus I say. ^ Tlie commentators make out the following meaning : A wise (preacher) should ascertain (his hearers') occupations and inclina- tions, and then (try to) better their evil disposition. Through the objects of sight which are causes of danger, men are led astray. A wise man knowing (the disposition of his hearers should preach the Law which is wholesome) to all living beings whether they move or not. Y 2 324 SUTRAKi^/TANGA. FOURTEENTH LECTURE, CALLED THE NIRGRANTHA. He who has given up all worldly ties and is instructed in our creed, should practise chastity, exerting himself; obeying the commands (of his teacher) he should make himself well acquainted with the conduct ; a clever (monk) should avoid carelessness, (i) As (birds of prey), e. g. /^//afikas, carry off a fluttering young bird whose wings are not yet grown, when it attempts to fly from the nest, but is not able to do so, because it is too young and its wings are not yet grown ; (2) Just as they carry off a young bird whose wings are not yet grown, so many unprincipled men will seduce a novice who has not yet mastered the Law, thinking that they can get him in their power, when they have made him leave (the G^ikkhd) ^ (3) A good man should long to live with his teacher in order to perform his duties", knowing that he who does not live with his teacher will not put an end to his mundane existence. Making manifest ^ Nissariya?« = ni//saritam. I follow in the text ihe inter- pretation of the commentators. But I think that instead of mannamawa we must read, as in the preceding verse, manna- mawaw; and translate: believing himself rich in control (vasima?//) though he be still wanting in strength (nissariyaw). ^ Samahiz/z. BOOK I, LECTURE 1 4. 325 the conduct of the virtuous, an intelhgent (monk) should not leave the (company of his teacher). (4) (A monk) who complies with the rules for Yatis ^ as regards postures, lying down, sitting, and exertion, who is thoroughly acquainted with the Samitis and Guptis, should in teaching others explain each single (point of conduct). (5) Whether he hears (pleasant) sounds or dreadful ones, he should not allow himself to be influenced by them, and persevere in control ; nor should a monk be sleepy or careless, but by every means he should get rid of doubts. (6) If admonished by a young or an old monk, by one above him or one of equal age, he should not retort against him -, being perfectly free from passion; for one who is (as it were) carried away (by the stream of the Sa;/^sara), will not get to its opposite shore. (7) (He should not become angry) if (doing anything wrong) his own creed is quoted against him by a heretic, or if he is corrected by (somebody else) be he young or old, or by a female slave engaged in low work or carrying a jar, or by some house- holder. (8) He should not be angry with them nor do them any harm, nor say a single hard word to them, but he should promise not to commit the same sin again ; for this is better than to do wrong. (9) As to one who has lost his way in the wood, others who have not, (show it, thus some) teach the ^ Susadhuyukta. ^ Sammaw tayawi thirato na-^hhigakk/ie. I translate according to the commentators, as I am unable to understand the words in the text. 326 stjTRAKi?7TANGA. path which Is salutary to men. Therefore (he should think) : this is for my good that those who know put me right. (10) Now he who has lost his way should treat with all honour him who has not. This simile has been explained by the Prophet. Having learned what is right one should practise it. (11) As a guide in a dark night does not find the way since he cannot see it, but recognises the way when it has become light by the rising of the sun; (12) So a novice who has not mastered the Law, does not know the Law, not being awakened ; but after- wards he knows it well through the words of the 6^inas, as with his eye (the wanderer sees the way) after sunrise. (13) Always restrained with regard to movable and immovable beings which are on high, below, and on earth, (a monk) should wander about entertaining no hostile thoughts (towards them) and being stead- fast (in control). (14) At the right time he may put a question about living beings to a well-conducted (monk), who will explain the conduct of the virtuous ; and what he hears he should follow and treasure up in his heart, thinking that it is the doctrine of the Kevalins. (15) Living in this (company of the teacher) and pro- tecting (himself or other beings) in the three ways (viz. in thoughts, words, and acts), he (gets) peace and the annihilation (of sins) as they say. Thus speak those who know the three worlds, and they do not again commit faults! (16) A monk by hearing the desired Truth gets bright ideas and becomes a clever (teacher) ; desiring the highest good and practising austerities and silence, BOOK I, LECTURE 1 4. 327 he will obtain final Liberation (living on) pure (food). (17) Those who having investigated the Law expound it, are awakened and put an end to mundane existence; able to liberate both (themselves and others), they answer the well -deliberated questions. (i8) He does not conceal (the truth) nor falsify it ; he should not indulge his pride and (desire for) fame ; being wise he should not joke, nor pronounce benedictions. (19) Averse to injury of living beings, he does not disgrace his calling ^ by the use of spells ; a good man does not desire anything from other people, and he does not give utterance to heretical doc- trines. (20) A monk living single should not ridicule heretical doctrines, and should avoid hard words though they be true ; he should not be vain, nor brag, but he should without embarrassment and passion (preach the Law). (21) A monk should be modest^ though he be of a fearless mind ; he should expound the Syadvada^ he should use the two (permitted) kinds of speech *, living among virtuous men, impartial and wise. (22) He who follows (the instruction) may believe something untrue ; (one should) kindly (tell him) ' It is thus or thus.' One should never hurt him by * Gotra, explained by maun a. ^ Sahki^^iya = jahkyeta. 3 Vibha^yavada. The saptabhahginaya or seven modes of assertion are intended by the expression in the text. See Bhandarkar, Report, 1883-84, p. 95. * See above, p. 304, note 4. The first and fourth kinds of speech are here intended. 328 sOtR AK/27TANG A. outrageous language, nor give long-winded explana- tions of difficult passages. (23) (If the pupil does not understand his short expla- nation), he should explain at greater length. When the pupil has heard it, he will correctly understand the Truth. A monk should utter pure speech, which is in accordance with the creed (of the 6^inas), and should declare the distinction of sin. (24) He should well learn the (sacred texts) as they have been revealed ; he should endeavour (to teach the creed), but he should not speak unduly long. A faithful man who is able to explain the entire creed ^ will not corrupt the faith. (25) He should not pervert nor render obscure (the truth) ; he should fabricate neither text nor meaning, being a saviour ; being devoted to the Teacher and considering well his words, he delivers faithfully what he has learned. (26) He who correctly knows the sacred texts, who practises austerities, who understands all details of the Law, who is an authentic interpreter, clever, and learned — such a man is competent to explain the entire creed. (27) Thus I say. ^ Samahi = samadhi. BOOK I, LECTURE 1 5. 329 FIFTEENTH LECTURE, CALLED THE YAMAKAS ^ What is past, present, and to come, all this is known to the Leader, the Saviour, who annihilates the hindrances to right faith, (i) The annihilator of doubt knows the incompara- ble (Law) ; he, the expounder of the incomparable (Law), is not inclined towards this or that (heretical doctrine). (2). On this or that (article of the creed he has) the correct opinion ; hence he is rightly called a true (man) ; he who always possesses the truth, is kind towards his fellow-creatures. (3) Towards your fellow-creatures be not hostile : that is the Law of him who is rich in control ; he who is rich in control renounces everything, and in this (world meditates on the) reflections on life ^. (4) ^ This lecture has been named from its opening words ^amaiyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 10 1). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called jr/hkhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. adaniya-sahkaliya. For sahkaliya is the Prakr/t for jrznkhala (e.g. in our text I, 5, 2, 20), though ,5'ilahka here renders it wrongly sahkalita; and adaniy a by itself is used as a name of our lecture. ^ These are the twelve bhavanas or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c. A 330 SUTRAK727TANGA. He whose soul is purified by meditating on those reflections is compared to a ship in water ; like a ship reaching the shore he gets beyond misery. (5) A wise man gets beyond it who knows the sins of this world ; sinful acts are got rid of by him who does not undertake any new acts. (6) He who does not undertake new acts does not acquire Karman.and he verily understands (Karman); understanding it he becomes a Great Hero ^, who is not born (again) and does not die. (7) A Great Hero, who has no Karman, does not die. — As the wind extinguishes a light, (so he puts down) the lovely women in this world. (8) Those men whom women do not seduce, value Moksha most ; those men are free from bondage and do not desire life. (9) Turning from worldly life, they reach the goal by pious acts ; by their pious acts they are directed (towards Liberation), and they show the way to others. (10) The preaching of the Law (has different effect) on different creatures; he who is rich in control, is treated with honour '-, but does not care for it ; he exerts himself, subdues his senses, is firm, and abstains from sexual intercourse. (11) (He should not yield to temptations as a pig which) is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always ^ Mahavira. 2 Piiyawasae, explained by pfi^ana-asvadaka. I should prefer pu^a-na^aka, who abolished the worship of gods, in which case the following word awasae = an-a^aya might be rendered : he makes no plans. BOOK I, LECTURE 1 5. 33 1 subdues his senses, and has reached the incompar- able cession of Karman^ (12) Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes (to see everything). (13) He truly is the eye of men who (dwells so to speak) on the end ^ of desire ; on its end (i. e. edge) glides the razor, on its end (i. e. rim) rolls the wheel. (14) Because the wise use the ends (of things, i. e. bad food, &c.), they are called ' makers of an end ' here. Here in the world of men we are men to fulfil the Law. (15) In this creed which surpasses the w^orld, (men) become perfected saints or gods, as I have heard ; and I have heard that outside the rank of men this is not so ^. (16) Some (heretics) have said that they (viz, the gods) put an end to misery ^ ; but others (6^ainas) have repeatedly said that this (human) body is not easily obtained. (17) To one whose soul has left (human life), it is not easy again to obtain Instruction (in the Law), nor is such a mental disposition which they declare appro- priate for adopting the Law ^ (18) How can it even be imagined that he should ^ Sandhipatte. Sandhi is explained Karmavivaralaksha- «am bhavasandhim. ^ There is a play on the word 'end' in this and the next verse which to a modern mind savours more of the absurd than the profound. ' Perfection cannot be obtained by other creatures than men. * I. e. reach final beatitude. ^ The words as they are preserved do not construe ; the meaning, however, must have been about what I have given in the translation. 2)2,2 SUTRAKiJZTANGA. be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the un- paralleled Law ? (19) How could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the supreme, the eyes of the world ? (20) And there has been declared by the Ka^^yapa the supreme condition \ by realising which some happy and wise men reach excellence. (21) A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22) The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Moksha), abstaining from works which are entailed by birth ^. (23) That which all saints value highly (viz. control), destroys the thorn (viz. Karman) ; practising it some have been liberated, and others have become gods. (24) There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25) Thus I say. ' Viz. control. ^ Gawzmaya;/;. The commentators explain it yan ma tarn ; but I think it is =^anma^am. BOOK I, LECTURE 1 6. 333 SIXTEENTH LECTURE, CALLED THE SONG^ Now the Venerable One said : He who thus sub- dues his senses, who is well qualified (for his task) ^ and abandons his body, is to be called a Brahma;^a, a KSrama;^a, a Bhikshu, a Nirgrantha. (The pupil) replied : Why is he who thus subdues his senses, who is well qualified (for his task) and abandons his body, to be called a Brahma;/a, a KS'rama/^a, a Bhikshu, a Nirgrantha? Tell this, O great sage! (i) He is a Brahma;/a for this reason that he has ceased from all sinful actions, viz. love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief ; that he possesses the Samitis, always exerts himself, is not angry, nor proud. (2) He is a Sr3.md.71a for this reason that he is not hampered by any obstacles, that he is free from desires, (abstaining from) property, killing, telling lies, and sexual intercourse ; (and from) wrath, pride, deceit, greed, love, and hate : thus giving up every passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a ^'rama/z^a, who subdues (moreover) his senses, is well qualified (for his task), and abandons his body. (3) ^ G aha = gat ha. In this lecture, which is in prose as regards form and contents, there is nothing that could justify the title given it. ^ Davie = dravya. A 334 SUTRAK/27TANGA. He is a Bhikshu for this reason that he is not conceited, but modest, and obedient (to his Guru), that he subdues his senses, is well qualified (for his task), and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, is steadfast, and eats but a moderate quantity ^ of food which is given him by others. (Such a man) deserves the name of a Bhikshu. (4) He is a Nirgrantha for this reason that he is single 2, knowing the absolute (atman), awakened, proof against sins, well disciplined ; that he possesses the Samitis and equanimity, knows the true nature of the Self, is wise, has renounced the causes of sin both (objec- tively and subjectively^), does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain Liberation, and lives restrained. (Such a man) deserves the name of a Nirgrantha, who subdues his senses, is well qualified (for his task), and abandons his body. (5) Know this to be thus as I have told you, because I am the Saviour. (6) Thus I say. ^ Sa7«khaya. The commentator takes this word as a gerund and explains it : knowing (the vanity of the world). ■^ Eka, i.e. free from love and hate. ^ Dravyato bhavataj ko.. SECOND BOOK' FIRST LECTURE-, CALLED THE LOTUS. O long-lived (Cambusvamin) ! I (Sudharman) have heard the following Discourse from the Vene- rable (Mahavira). We now come to the Lecture called ' the Lotus.' The contents of it are as follows : ( I ) There is a lotus-pool containing much water and mud, very full and complete, answering to the idea (one has of a lotus-pool), full of white lotuses, delightful, conspicuous, magnificent, and splendid. (2) And everywhere all over the lotus-pool there grew many white lotuses, the best of Nymphaeas, as we are told, in beautiful array, tall, brilliant, of fine colour, smell, taste, and touch, (&c., all down to) splendid. (3) And in the very middle of this lotus-pool there grew one big white lotus, the best of Nymphaeas, ^ With the exception of the fifth and sixth lectures, the whole Book (jTutaskandha) is in prose. I have adhered to the sub- division of the lectures exhibited in the Bombay edition, which, on the whole, agrees with that of most MSS. ^ The lectures of this Book are called, according to the Nir- yukti, Great (maha) Lectures. 336 SUTRAKi27TANGA. as we are told, in an excellent position, tall, (&c., all down to) splendid. (4) [j^ 3 and 4 are to be repeated with the word ' all ' or ' whole ' added to ' lotus-pool ' \] (5) Now there came a man from the Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus, (&c., as above). Now this man spoke thus : ' I am a knowing, clever, well- informed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of all Nymphaeas.' Having said this the man entered the lotus-pool. And the more he proceeded, the more the water and the mud {seemed to) extend. He had left the shore, and he did not come up to the white lotus, the best of Nymphaeas, he could not get back to this bank, nor to the opposite one, but in the middle of the lotus-pool he stuck in the mud. (6) This was the first man. Now (we shall describe) the second man. There came a man from the Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus (&c., all as above). There he saw one man who had left the shore, but had not come up to the white lotus, the best of Nymphaeas, who could not get back to his bank, nor to the opposite one, but stuck in the mud in the middle of the lotus-pool. Now the second man spoke of the first man thus : ' This man is not knowing, not clever, (&c., see above, all down to) not acquainted with the direction and bent ^ In the text the words savvavanti ka J!Z?n are prefixed to the text of §§ 3 and 4. I give the explanation of ^ilahka. BOOK 2, LECTURE I. 337 of the way.' For that man said : ' I am a knowing, (&c., all down to) I shall fetch that white lotus, the best of Nymphaeas.' But this white lotus, the best of Nymphaeas, cannot be got in the way this man tried. (7) ' However, I am a knowing, clever, (&c., all down to the end of the paragraph) he stuck in the mud.' This was the second man. (The same thing hap- pened to a third and a fourth man, who came from the Western and Northern quarters respectively, and saw two and three men respectively sticking in the mud. Some MSS. give the story at length, others abbreviate it.) (8, 9) Now a monk living on low food and desiring to get to the shore (of the Sa;;2sara), knowing, clever, (&c., all down to) acquainted with the direction and bent of the way, came to that lotus-pool from some one of the four quarters or from one of the inter- mediate points (of the compass). Standing on the bank of the lotus-pool he saw the one big white lotus, (&c., as above). And he saw there those four men who having left the shore, (&c., all as above) stuck in the mud. Then the monk said : ' These men are not knowing, (&c,, all down to) not acquainted with the direction and bent of the way ; for these men thought : We shall fetch that white lotus, the best of Nymphaeas. But this white lotus, the best of Nymphaeas, cannot be got in the way these men tried. I am a monk living on low food, (&c., all down to) acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of Nymphaeas.' Having said this the monk did not enter the lotus-pool ; but standing on the bank of it he raised his voice : ' Fly up, [45] z 338 SUTRAKTJ/TANGA O white lotus, best of Nymphaeas ! ' And the white lotus, the best of Nymphaeas, flew up. (10) I have told you, O long-lived ^'rama/^as, a simile ^• you must comprehend the meaning of it^. The Nirgrantha monks and nuns worshipped and praised the Venerable Ascetic Mahavira, and then spoke thus : ' You have told, O long-lived ^Srama^^a, the simile, but we do not comprehend its meaning, 0 long-lived ^'rama/^a ! ' The Venerable Ascetic Mahavira addressed the crowd of Nirgrantha monks and nuns, and spoke thus : Ah, you long-lived 6'rama;^as ! I shall tell, declare, explain, expound, and demonstrate it with its meaning, reasons, and arguments. Thus I say: (11) O long-lived Sra.m3.n2LS "% meaning * the world 1 spoke of the lotus-pool. Meaning Karman I spoke of the water. Meaning pleasures and amusements I spoke of the mud. Meaning people in general I spoke of those many white lotuses, the best of Nymphaeas. Meaning the king I spoke of the one big white lotus, the best of Nymphaeas. Meaning heretical teachers I spoke of those four men. Meaning the Law I spoke of the monk. Meaning the church^ I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk's) voice. Meaning Nirva/^a I spoke of (the lotus') flying up. Meaning these things, O long-lived 6'rama;/as, I told this (simile). (12) ^ Nae = ^«atam, literally, that which is known. ^ In the text the sentence closes with bhante, a word frequently used in addressing members of the order. ^ These words are in the original repeated in each of the follow- ing sentences. I drop them in the translation. * Appaha//u = atmany ahrz'tya, literally, having in my mind. ° Dharmatirtha. BOOK 2, LECTURE I. 339 Here in the East, West, North, and South many men have been born according- to their merit, as inhabitants of this our world, viz. some as Aryas, some as non-Aryas, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some of bad complexion, some as handsome men, some as ugly men. And of these men one man is king, who is strong like the great Himavat, Malaya, Mandara, and Mahendra mountains, (&c., all down to) who governs his kingdom in which all riots and mutinies have been suppressed ^ And this king had an assembly of Ugras ^ and sons of Ugras, Bhogas ^ and sons of Bhogas, Aiksh- vakas and sons of Aikshvakas, Gfls-tris and sons of Gna.trzs, Kauravas and sons of Kauravas, warriors and sons of warriors, Brahma^^as and sons of Brahma/^as, hi^^/iavis and sons of Li/^/v^avis, com- manders and sons of commanders, generals and sons of generals. (13) And of these men some one ^ is full of faith. Forsooth, the KSrama;/as or Brahma;^as made up their mind to go to him. Being professors of some religion (they thought) ' We shall teach him our religion.' (And they said)': ' Know this, dear sir, that we explain and teach this religion well. (14) 'Upwards from the soles of the feet, downwards ' This is one of the varwaka or typical descriptions which are so frequent in the canonical books. The full text is given in the Aupapatika Sutra, ed. Leumann, § 11, p. 26 f. Of the many meanings the word varwaka may have, 'masterpiece' seems the one in which it must be taken here. Many varwakas are, partly at least, composed in a curious metre which I have named Hyper- metron, see Indische Studien, vol. xvii, pp. 389 flf. '^ Concerning the Ugras and Bhogas compare note 2 on p. 71. ^ Apparently the king is meant. Z 2 340 SUTRAKi^/TANGA. from the tips of the hair on the head, within the skin's surface is (what is called) Soul ^, or what is the A same, the Atman. The whole soul lives ; when this (body) is dead, it does not live. It lasts as long as the body lasts, it does not outlast the destruction (of the body). With it (viz. the body) ends life. Other men carry it (viz. the corpse) away to burn it. When it has been consumed by fire, only dove- coloured bones remain, and the four bearers return with the hearse to their village. Therefore there is and exists no (soul different from the body). Those who believe that there is and exists no (such soul), speak the truth. Those who maintain that the soul is something different from the body, cannot tell whether the soul (as separated from the body) is long or small, whether globular or circular or triangular or square or sexagonal or octagonal or long, whether black or blue or red or yellow or white, whether of sweet smell or of bad smell, whether bitter or pungent or astringent or sour or sweet, whether hard or soft or heavy or light or cold or hot or smooth or rough. Those, therefore, who believe that there is and exists no soul, speak the truth. Those who maintain that the soul is something different from the body, do not see the following (objections) : (15) ' As a man draws a sword from the scabbard and shows it (you, saying) : " Friend, this is the sword, and that is the scabbard," so nobody can draw (the soul from the body) and showit(you, saying): " Friend, this is the soul, and that is the body," As a man draws a fibre from a stalk of Mu^l^a grass and shows it (you, saying) : " Friend, this is the stalk, and that is the fibre ; " or takes a bone out of the flesh, or the ' Giva. BOOK 2, LECTURE I. 34I seed of Amalaka^ from the palm of his hand, or a particle of fresh butter out of coagulated milk, and shows you both things separately ^ ; or as he presses oil from the seed of Atasi ^ and shows the oil and oil- cake separately, or as he presses the juice from the sugar-cane, and shows the juice and the molasses^ separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Ara;^i-wood. Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.' (16) This murderer says : ' Kill, dig, slay, burn, cook, cut or break to pieces, destroy ! Life ends here ; there is no world beyond.' These (Nastikas) cannot inform^ you on the following points : whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches perfection or not, whether one goes to hell or not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. (17) Thus some shameless men becoming monks pro- pagate a Law of their own. And others believe it, put their faith in it, adopt it, (saying :) ' Well, you speak the truth, O Brahma;/a, (or) O .Srama^^a ! We shall present you with food, drink, spices, and sweetmeats, with a robe, a bowl, or a broom.' ^ Emblica IMyrobalanos. ^ I have somewhat condensed this passage. ^ Ayau//asi in Praknt; it is Linum Usitatissimum. * Khoyz. See Grierson, Peasant Life of Bihar, p. 236. The word is apparently derived from root kshud. ^ Pa(/ivedenti = prativedayanti. The commentators, how- ever, explain it as ' understand.' 342 SUTRAK^/TANGA. Some have been induced to honour them, some have made (their proselytes) to honour them. (i8) Before (entering an order) they were determined to become ^'rama/zas, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their order they do not cease (from sins), they themselves commit sins, they cause others to commit sins, and they assent to another's committing sins. Thus they are given to pleasures, amusements, and sensual lust ; they are greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves (from the Circle of Births), nor free anybody else from it, nor free any other of the four kinds of living beings from it. They have left their former occupa- tions, but have not entered the noble path. They cannot return (to worldly life), nor get beyond it ; they stick (as it were) in pleasures and amusements. Thus I have treated of the first man (as one who believes that) soul and body are one and the same thing. (19) Now I shall treat of the second man^ (as one who believes that) everything consists of the five elements. Here in the East, (&c., see §§ 13, 14, all down to) teach this religion well. (20) ' There are five elements - through which we explain ^ According to the commentators the Lokayatikas or the Sahkhyas are intended. The latter explain the whole world as developed from the Prakn'ti or chaos, and contend that the atman does not act. The Lokayatikas deny the separate existence of the atman, and maintain that the elements are called atman when they manifest intellect (/-ait any a). ^ Mahabbh(aya=mahabh(ita. BOOK 2, LECTURE I. 343 whether an action is good or bad, (&c., see § i8, all down to) hell or not. Everything down to a blade of grass (consists of them). (21) ' And one should know the intermixture ^ of the elements by an enumeration of them. Earth is the first element, water the second, fire the third, wind the fourth, and air the fifth. These five elements are not created, directly or indirectly, nor made; they are not effects nor products ; they are without begin- ning and end ; they always produce effects, are in- dependent of a directing cause or everything else; they are eternal. Some, however, say that there is a Self besides the five elements. What is, does not perish ; from nothing nothing comes. (22) ' All living beings, all things, the whole world con- sists of nothing but these (five elements). They are the primary cause of the world, even down to a blade of grass. (23) * A man buys and causes to buy, kills and causes to kill, cooks and causes to cook, he may even sell and kill a man. Know, that even in this case he does not do wrong-.' These (Nastikas) cannot inform you, (&c., see §§ 15-18, all down to) they stick (as it were) in pleasures and amusements. Thus I have treated of the second man (who believes that) everything consists of the five elements. (24) Now I shall treat of the third man (who believes that) the Self^ is the cause of everything. ' Samavaya. ^ The word used in the text is isara = ij-vara, but afterwards purisa = purusha is used in its place. Both words are synonymous 344 SfjTRAK7?/TANGA. Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (25) * Here all things have the Self for their cause and their object, they are produced by the Self, they are manifested by the Self, they are intimately con- nected with the Self, they are bound up in the Self. ' As, for instance, a tumour is generated in the body, grows with the body, is not separate from the body, but is bound up in the body : so all things have the Self for their cause, (&c., all as above). ' As, for instance, a feeling of indisposition is gener- ated in the body, grows with the body, is never separate from the body, but is bound up in the body : so all things have the Self for their cause, (&c., all as above). ' As, for instance, an anthill is made of earth, grows through earth, is not separate from earth, but is bound up in earth : so all things, (&c., all as above). * As, for instance, a tree springs up on earth, grows on earth, is not separate from earth, but is bound up in earth : so all things, (&c., all as above). * As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth : so all things, (&c., all as above). ' As, for instance, a mass of water is produced by water, grows through water, is not separate from water, but is bound up in water : so all things, (&c., all as above). * As, for instance, a water-bubble is produced in water, grows in water, is not separate from water, with atman, the first may denote the highest at man as in the Yoga philosophy, or the paramatman as in the Vedanta. BOOK 2, LECTURE I. 345 but is bound up in water : so all things, (&c., all as above). {26) ' And the twelve Angas, the Canon of the Ga;ans \ which has been taught, produced, and declared by the 6'rama;^as, the Nirgranthas, viz. the AMranga (all down to) the Drzsh/ivada, is wrong, not true, not a representation of the truth ; but this (our doctrine) is correct, is true, is a representation of the truth.' The (heretics in question) make this assertion, they uphold this assertion, they (try to) establish this assertion. Therefore they cannot get out of the misery produced by this (error), even as a bird cannot get out of its cage. (27) These (heretics) cannot inform you, (&c., see §§ 16- 19, all down to) they stick, as it were, in pleasures and amusements. Thus I have treated of the third man (who believes that) the Self is the cause of everything. (28) Now I shall treat of the fourth man who believes that Fate is the cause of everything. Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (29) ' There are two (kinds of) men. One man admits action, another man does not admit action. Both men, he who admits action, and he who does not admit action, are alike, their case is the same, because they are actuated by the same force ^. (30) ^ Ga^ipi^aga. ^ Viz. Fate. For it is their destiny to entertain one belief or the other, and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karawam apanna they give here a meaning different from that in the following paragraphs. I therefore propose the following translation of the end of the 346 SUTRAK7?7TANGA ' An ienorant man thinks about the cause as fol- lows : " When I suffer, grieve, blame myself, grow feeble \ am afflicted, or undergo great pain, I have caused it ; or when another man suffers, &c., he has caused It." Thus an ignorant man thinks himself or another man to be the cause of what he or the other man experiences. (31) ' A wise man thinks about the cause as follows : "When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it -." 'A wise man thinks thus ^ about the cause of what he himself or another man experiences. I say this : " Movable or immovable beings in all the four quar- ters thus (I.e. by the will of Fate) come to have a body, to undergo the vicissitudes of life, to lose their body, to arrive at some state of existence, to experience pleasure and pain*." ' Entertaining such opinions these (heretics) cannot inform you, (&c., as in ^ 17, down to the end). (32) These worthless men entertain such opinions, and believe in them till they cannot return, (&c., as in J 19 down to) amusements. paragraph : ' are equally (wrong), (err) alike as regards the cause (of actions).' ^ Tippami, explained 'lose strength of body.' The word cannot be tr/pyami, because it means ' I am satisfied.' The word is probably derived from the root tik 'to kill.' Tippami would be an irregular passive, just as sippami from siX', see Zeitschrift fiir vergleichende Sprachforschung, vol. xxvii, p. 250. Leumann, Aupapatika Sutra, glossary s.v. tippa«aya, explains this word by ' crying ' on the authority of Abhayadeva. Either mean- ing suits the passages where it occurs in our text. ^ But Fate is the cause. ^ That is to say, that Fate distributes pleasure and pain. * I render the rather ambiguous expressions in the original according to the interpretation of the commentators. BOOK 2, LECTURE I. 347 I have treated of the fourth man who beHeves that Fate is the cause of everything. (33) These four men, differing in intellect, will, charac- ter, opinions, taste, undertakings, and plans, have left their former occupations, but have not entered the noble path. They cannot return (to worldly life) nor get beyond it ; they stick (as it were) in pleasures and amusements. (34) I say : here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (&c., as m § 13, all down to) ugly men. They own small or large houses and fields, they own few or many ser- vants and peasants. Being born in such-like families, they renounce (their possessions) and lead a mendi- cant's life. Some leave their kinsmen and their property to lead a mendicant's life ; others, who have no kinsmen nor property, lead a mendicant's life. Whether they have kinsmen and property or not, they renounce them and lead a mendicant's life. (35) Previously, however, they thought thus : ' Here, indeed, a man, who is on the point of turning monk, makes the following reflections with regard to dif- ferent things : I possess fields, houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies ^ I enjoy sounds, colours, smells, tastes, and feelings of touch. These plea- sures and amusements belong to me, and I belong to them.' (36) A wise man, previously, should thus think to ^ The same enumeration of valuable things occurs elsewhere, e. g. Kalpa Sutra, Lives of the Ginas, § 90. 348 SUTRAKi?/TANGA. himself: 'Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant, disagreeable, nasty \ painful and not at all plea- sant, O ye dear pleasures, take upon you this painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all plea- sant, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain -. Deliver me from this painful illness or disease, (&c., all as above).' But this desire of his has never yet been fulfilled, (^y) Here, in this life, pleasures and amusements are not able to help or to save one. Sometimes a man first forsakes pleasures and amusements, sometimes they first forsake him. Pleasures and amusements are one thing, and I am another. Why then should we be infatuated with pleasures and amusements which are alien (to our being) ? Taking this into consideration, we shall give up pleasures and amusements. A wise man thinks them alien to himself. (38) There are things more intimately connected with me, viz. my mother, father, brother, sister, wife, children, grandchildren, daughters-in-law, servants, friends, kinsmen, companions, and acquaintances. These my relations belong to me, and I belong to them. A wise man, previously, should think thus to himself : * Here, indeed, some painful illness or disease might befall me, (&c., all as in § T,y down to the end, but substitute " relations " for " pleasures "). (39) ^ The original has six synonyms for disagreeable, which it is impossible to render adequately in English. ^ The same words occurred in § 31. BOOK 2, LECTURE I. 349 'Or some painful illness or disease, unwished for, (&c., all down to) not at all pleasant might befall my dear relations. I will take upon me this painful illness or disease, &c., that they may not suffer, (all down to) undergo great pain. I will deliver them from this painful illness or disease.' But this desire of his has never yet been fulfilled. For one man cannot take upon himself the pains of another ; one man cannot experience what another has done ^ (40) Individually a man is born, individually he dies, individually he falls (from this state of existence), Individually he rises (to another) 2. His passions ^ consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, Indeed, the bonds of relationship are not able to help nor save one. (All as In § 38 down to the end ; substi- tute ' bonds of relationship ' for ' pleasures and amusements.') (41) There are things more intimately connected with me, viz. my hands, feet, arms, legs, head, belly, charac- ter, life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch ; they are part and parcel of me. But I grow old with regard to life, strength, (all down to) touch. The strong joints become loose, the body is furrowed with wrinkles, the black hair turns white, even this dear body which has crrown with food, must be relinquished In due time. 1 I.e. his Karman. 2 According to the commentators the last two passages should be translated: 'individually he leaves (his possessions, &c.), in- dividually he is joined (to them).' '^ G'/2a;7^/na = kalaha. 150 SUTRAKi?7TANGA. Making such reflections, a monk should lead a mendi- cant's life and know that all things are divided into living beings and things without life, (and living beings again into) movable and immovable ones. (42) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sra.m3.7i.a.s and Brahma/^as. They themselves kill movable and immovable living beings, have them killed by another person, or consent to another's killing them. (43) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some K^rama^^as and Brahma//as. They themselves acquire sentient or senseless objects of pleasure, have them acquired by another person, or consent to another's acquiring them. (44) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some KSrama;/as and Brahma?^as. But I am no killer (of beings) nor an acquirer of property. Relying upon ^ householders and such SramansiS and Brahma;^as as are killers (of beings) and acquirers of property, we shall lead a life of chastity. (He should, however, part company with them.) (The pupil asks) : What is the reason thereof ? (The teacher answers) : As before (their ordination they were killers of beings), so (they will be) afterwards, and vice versa. It is evident that (householders) do not abstain (from sins) nor exert themselves (in control) ; and (as monks) they will relapse into the same (bad habits). (45) ^ Nissae = niiTaya, explained ajraye;/a. BOOK 2, LECTURE I. 35 1 The householders and those KS'rama/2as and Brah- ma;/as, who are killers (of beings) and acquirers of property, commit sins both (from love and hatred). But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46) I say : in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47) The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth- lives, &c. As is my pain when I am knocked or struck with a stick, bone, fist, clod, or potsherd ; or menaced, beaten, burned, tormented, or deprived of life ; and as I feel every pain and agony from death down to the pulling out of a hair : in the same way, be sure of this, all kinds of living beings feel the same pain and agony, &c., as I, when they are ill-treated in the same way ^ For this reason all sorts of living beings should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life -. (48) I say : the Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus : all sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins :) slaughter of living beings, &c. He does not clean his teeth with ^ The text repeats the phrases just translated. ^ The same words form the text of the homily in A/arahga I, 4. ; 5 2 Sl^TR AK727TANGA. a tooth-brush \ he does not accept coUyriiim, emetics, and perfumes. (49) A monk who does not act, nor kill, who is free from wrath, pride, deceit, and greed, who is calm and happy, should not entertain the following wish : May I, after my departure from this world, by dint of my intellect, knowledge, memory, learning, or of the performance of austerities, religious duties, chastity, or of this habit to eat no more than is necessary to sustain life, become a god at whose command are all objects of pleasure, or a perfected saint who is exempt from pain and misery. (Through his austerities) he may obtain his object, or he may not obtain it. (50) A monk should not be infatuated with sounds, colours, smells, tastes, and feelings of touch ; he should abstain from wrath, pride, deceit, and greed, from love, hate, quarrel, calumny, reviling of others, aversion to control and delight in sensual things, deceit and untruth, and the sin of wrong belief. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (51) He does not kill movable or immovable beings, nor has them killed by another person, nor does he consent to another's killing them. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52) He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53) ' Or rather a piece of wood with which the Hindus rub their teeth. BOOK 2, LECTURE I. 353 He does no actions arising from sinful causes ^, nor has them done by another person, nor does he consent to another's doing them. In this way (&c., all as above). (54) A monk should not take food, drink, dainties, and spices when he knows that (the householder) to satisfy him, or for the sake of a co-religionist, has bought or stolen or taken It, though it was not given nor to be taken, but was taken by force, by acting sinfully towards all sorts of living beings ^ ; nor does he cause another person to eat it, nor does he consent to another's eating it. In this way (&c., all as above). (55) A monk may think as follows : The (householders) have the means (to procure food for those) for whose sake it is prepared; viz. for himself^, his sons, daughters, daughters-in-law, nurses, relations, chiefs, male and female slaves, male and female servants ; for a treat of sweetmeats, for a supper, for a break- fast the collation has been prepared. This food is to be eaten by some people, it is prepared by some one else, it is destined for some one else, it is free from the faults occasioned either by the giver or by the receiver or by the act of receiving it^ rendered pure ^, rendered free from living matter *', wholly free from living things'^, it has been begged, has been given to the monk on account of his profession ^, ^ Samparayika. The commentators say : ta-^ -('a pradvesha- nihnavamatsaryantarayajatanopaghatair badhyate. ^ Compare AHrahga Sutra II, i, i, 11. ^ Apparently the householder is intended. * Udgama, utpadana, eshawa. See above, p. 131, note 7. ^ -.Sastratitam. ® ■S'astrapari^^amitam. ■^ Avihi;;/sitam. * Vaishikam, [45] A a 354 SUTRAKi27TANGA. it has been collected in small bits \ it is food fit for a learned monk, it is lawful to eat it at the present occasion, it is of the prescribed quantity, it greases, as it were, the axle of the carriage and anoints the sore, being just sufficient to enable one to practise control and to carry the burden of it ; he should consume that food (without delay) even as the snake returning to its hole ; that is to say : one should eat when it is time for eating, drink when it is time for drinking, dress when it is time for dressing, seek cover when it is time for seeking cover, and sleep when it is time for sleeping. (56) A monk who knows the proper measure (in all things) travelling in one direction or other, should teach, explain, and praise (the Law), preach it unto those who exert themselves well, and to those who do not, to all who come to listen. (He should preach to them): indifference for the peace of mind, cessation of passion, Nirva;^a, purity, simplicity, humihty, free- dom from bonds 2. He should preach the Law which prohibits to kill any living being, after having well considered it. (57) When a monk preaches the Law, he should preach it not for the sake of food, drink, clothes, resting- place, or lodging, nor for any objects of pleasure ; but he should preach the Law indefatigably, for no other motive than the annihilation of Kar- man. (58) Those heroes of faith who are instructed in the Law by such a monk and exert themselves well, are ^ Samudanikam, i.e. as bees collect honey from many flowers. Cf. p. 80, note I. 2 Compare AX-aranga Sutra I, 7, 4, i, part i, p. 68, note 3. BOOK 2, LECTURE 2. 355 possessed of all (virtues), abstain from all (sins), cease from all (passions), conduct themselves well in every way, and reach final beatitude. (59) Such a monk searches the Law, knows the Law, and endeavours to gain Liberation ; as it has been said : 'He may get the white lotus, the best of Nymphaeus, or he may not get it.' Such a monk knows and renounces actions, worldly occupations, and the life of a householder ; he is free from passions, possesses the Samitis, is wise, always exerts himself; he is to be called : a Srsumita., a Brihma;m, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, virtuous, wise, a monk, living on low food, desiring to get to the shore (of the Sawsara), fulfilling the general and particular virtues ^ (60) Thus I say. SECOND LECTURE, CALLED ON ACTIVITY 2. O long-lived (6^ambusvamin) ! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ' on Activity.* The contents of it are as follows : ^ ^aranakara«aparavid. A'ara;/a is explained by miala- guwa, kara«a by uttaraguwa. The niulagw;as consist in the observance of the five vows, the uttaraguwas are the five Samitis, the three Guptis, &c., in short, the duties of a monk, ^ Kiriya//za«e = kriyasthanam, Hierally, the subject of activity. A a 2 356 SlJTRAKiJ/TANGA. It treats, briefly, of two subjects : merit and demerit. (The former is when the Self is) at rest, (the latter, when it is) in disturbance ^ (i) Now the explanation- of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, i, 12, down to) ugly men. (2) And as regards committing of sin^, among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel ^ the pain. (3) And these beings practise the following thirteen kinds of activity — 1. sinning for one's interest; 2. sinning without a personal interest ; 3. sinning by slaying ; 4. sinning through accident ; 5. sinning by an error of sight ; 6. sinning by lying ; 7. sinning by taking what is not freely given ; 8. sinning by a mere conceit ; 9. sinning through pride ; 10. sinninof throuoh bad treatment of one's friends ; 1 1. sinning through deceit ; 12. sinning through greed ; 13. actions referring to a religious life. (4) ^ Upajanta and anupaj-anta. ^ Vibhanga, more literally, case. ^ Da;/^/asamadana, explained papopadana. " A difference is made between feeling (anubhavanti) and knowing (vidanti) : (i) the szj/^n\ns or rational beings feel and know impressions; (2) the Siddhas only know them; (3) the reasonless beings only feel them; (4) things without life neither know nor feel them. Sentient beings are those in Nos. i and 3. BOOK 2, LECTURE 2. 357 1 . The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhutas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5) 2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal in- terest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow ; nor because he has been wounded by them, or is wounded, or will be wounded ; nor in order to support his children, or to feed his cattle, or to enlaree his houses, nor for the maintenance of .Srama;^as and Brahma;?as, nor for the benefit of his body ; setting aside reason a fool acquires the habit of cruelty, being a w^anton killer. (6) This is the case when a man slays, &c. (see above) immovable living beings as Ikka/a-reed, Ka//nna, 6^antuka-grass, Para-grass \ Moksha-trees -, grass, Ku^a-grass, Ku/^/7/aka ^ Pappaka'*, or straw, not ' Compare Maranga Sutra II, 2, 3, 18, note i. One MS. reads eraga for paraga. Eraka is the name of a reed, 2 Moksha is the name of a tree = mushkaka. The AHrahga and one of our MSS. have moraga, peacocks' feathers. But that is out of place here. * Ku/c/c/ia is a white water-lily. The A/^'arafiga Sfitra has kuX'X'aka = kfir/^aka, brush, •* PaX'X'aka in the A/'arahga Sutra, 358 St)TRAKi27TANGA. in order to support his children, (&c., all down to) wanton killer. (7) Or when a man on a marsh, a lake, a sheet of water, a pasture-ground, a place surrounded by a ditch, a moat, a thicket, stronghold ^ in a thicket, forest, stronghold in a forest, [mountain, stronghold on a mountain -], piles up grass and lights a fire, or has it lighted by another person, or consents to another's lighting it. Thereby the bad Karman accrues to him. This is the second kind of com- mitting sins, that prompted by no personal in- terest. (8) 3. We now treat of the third kind of committing sins, called slaying. This is the case when a man thinking that some one has hurt, hurts, or will hurt him, or one of his people, or somebody else, or one of that person's people, kills movable and immovable beings, has them killed by another person, or consents to another's killing them. Thereby the bad Karman accrues to him. This is the third kind of commit- ting sins, called slaying. (9) 4. We now treat of the fourth kind of committing sins, called accidental ^ This is the case when in marshes {&c., all as above, down to) strongholds in ^ Or a group of trees. ^ A nearly identical enumeration of places occurs in Aiarahga SGtra II, 3, 3, 2. The words in brackets seem to be added later; for .Silahka does not comment upon them, and expressly mentions ten places. They are generally omitted in the sequel when the same passage occurs again. ^ Akasmadda«^e. The commentators remark that the word akasmat is in Magadha pronounced by the people as in Sanskrit. The fact is that we meet here and in the end of the next paragraph with the spelling akasmat, while in the middle of the paragraphs it is spelled akamha, which is the true Prakrzt form. BOOK 2, LECTURE 2. 359 a forest, a man who lives on deer, who Hkes deer, who dotes on deer, goes a hunting deer. Fancying to see deer, he takes aim with his arrow to kill the deer. Thinking that he will kill the deer, he kills a partridge, or a duck, or a quail, or a pigeon, or a monkey, or a francoline partridge. Here instead of one (being) he hurts another, (therefore he is called) an accidental killer. (lo) This is the case when a man weeding rice, K6drava\ panic seed, Paraka, or Ralaka, uses his knife to cut some weeds. Fancying that he is cutting some weed-grasses 2, he cuts rice (&c., down to) Ralaka. Here instead of one (plant) he hurts another ; (there- fore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11) 5. We now treat of the fifth kind of committing sins, viz. by an error of sight. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters- in-law, and mistaking a friend for an enemy, kills the friend by mistake. (12) This is the case when during a riot in a village ^ ^ Paspalum Sobriculatum. 2 They are specialised in the text as -Syamaka/zz irinzm, mukundaka vrihiusita, and kalesuka. Only the two first are mentioned in our dictionaries. ^ In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined : granid vn'tya vn'taA syan nagaram uru/^aturgopurodbhasi^obham khe/aw nadyadrivesh/az?z parivrztam abhita/^ kharva/am parvatena I gramair yuktam ma/ambam dalitada^ajatai// (?) pattana;« ratnayonir dr6«akhyaw sindhuvelavalayitam atha sambadhanara va^dri^rmgeii It will be seen that the meaning of these terms given in this verse diiTers from that given in notes 3-1 1, p. 176. 360 stjTRAKT^/TANGA. or a scot-free town, or a town with an earth wall, or a poor town, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or a halting-place of processions or caravans, or a capital, a man mistaking for a robber one who is not, kills him by mistake. Thereby the bad Karman accrues to him. This is the fifth kind of committing sins, viz. by an error of sight. (13) 6. We now treat of the sixth kind of committinsf sins, viz. by lying. This is the case when a man for his own sake, or for the sake of his relations, his house, or his servants tells lies, causes another person to tell lies, or consents to another's telling lies. Thereby the bad Karman accrues to him. This is the sixth kind of committing sins, viz. by lying. (14) 7. Now we treat of the seventh kind of com- mitting sins, viz. by taking what is not freely given. This is the case when a man for his own sake (&c., as above) takes himself what is not freely given, has it taken by another person, or consents to another's taking it. Thereby the bad Karman accrues to him. This is the seventh kind of committing sins, viz. by taking what is not freely given. (15) 8. Now we treat of the eighth kind of committing sins, viz. by a mere conceit. This is the case when a man, without being disappointed by anybody in any way, meditates, melancholy, sorry, angry, down- cast, anxious in thoughts and ideas, plunged in a sea of sorrow and misery, reposing his head on the palm of his hand, overcome by painful reflections, and casting his eyes on the ground ^ There are four ^ The same passage occurs Kalpa Sutra, Lives of the 6^inas, § 92, part i, p. 249. BOOK 2, LECTURE 2. 36 1 mental, but real, conditions (of this kind), viz. wrath, pride, deceit, and greed ; for wrath, pride, deceit, and o-reed are mental conditions. Thereby the bad Karman accrues to him. This is the eighth kind of committing sins, viz. by a mere conceit. (i6) 9. Now we treat of the ninth kind of committing sins, viz. through pride. This is the case when a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelli- gence \ or any other kind of pride, slights, blames, abuses, reviles, despises somebody else and extols himself, (thinking :) ' he is my inferior, I am of better caste or family, and possess greater power and other advantages.' When he leaves this body and is only accompanied by his Karman, he, without a will of his own, goes forth from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, stubborn, fickle, and proud. Thereby the bad Karman accrues to him. This is the ninth kind of committing sins, viz. through pride. (17) 10. We now treat of the tenth kind of committing sins, consisting in bad treatment of one's friends. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters-in-law, severely punishes even the smallest offence of theirs ; e. g. he ducks the offender ^ in cold water, or pours hot water over him, or scalds him with fire, or lashes his sides sore with a halter, reed, rope ^, strap of leather, whip, or ^ These are the eight kinds of pride, madasthanani. ^ The original has kaya»z, the body. ^ Nette;/a = netrewa. The commentator says that it is a particular tree; but 1 think the usual meaning of net r a, viz. rope, suits better. 362 sOtrak/?7Tanga. thong of a whip, or he beats the offender with a stick, bone, fist, clod, or potsherd. When such a man is at home, (his people) are miserable ; but when he is abroad, they rejoice. Such a man, who is for ever punishing, severely punishing, is hateful in this world and the next, irritable, passionate, an extortioner \ Thereby the bad Karman accrues to him. This is the tenth kind of committing sins, consisting in bad treatment of one's friends. (18) II. We now treat of the eleventh kind of com- mitting sins, viz. through deceit. Those who conceal their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a mountain, use unworthy- speech though they be Aryas. They believe themselves different from what they really are ; asked one thing, they answer another, they speak different from what is to be spoken. (19) As a man in whose body sticks an arrow ^ does not extricate it (fearing the pain), nor has it extricated by somebody else, nor destroys it, but hides it ; and the arrow, being not removed, goes deeper and deeper (in the flesh) ; so a deceitful man, having practised deception, does not confess it, expiate it, blame the deed to himself or others, does not remove it, annihilate it, and endeavour not to do it again, does not practise the prescribed austerities and penance. A deceitful man is generally not trusted * in this world, a deceitful man is not trusted in the next world. He blames and reviles (the person ' Pi///nma»/si, literally, who eats the flesh of the back. - Anarya. ^ 6'alya. * Pa/^-^ayati, pratyayati. Dipika: avi^vasyataya pratya- yati prakhyatiw yati. BOOK 2, LECTURE 2. 36^ J whom he has deceived), he praises himself, and rejoices, and does not desist (from his vile practices); he conceals the wrong he has done to others, and does not acquire a pure hesya. Thereby the bad Karman accrues to him. This is the eleventh kind of committing sins, viz. through deceit. (20) 12. We now treat of the twelfth kind of committing sins, viz. through greed. Those (heretical monks) who live in woods, in huts, about villages, or practise some secret rites, are not well controlled, nor do they well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time M ' do not beat me, beat others ; do not abuse me, abuse others ; do not capture me, capture others ; do not torment me, torment others ; do not deprive me of life, deprive others of life -.' And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — (the period) may be shorter or longer. After having enjoyed these pleasures, and having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they wall be born deaf and dumb, or blind ^, or dumb by birth. Thereby the bad Karman accrues to him. This is the twelfth kind of com- mitting sins, viz. through greed. (21) ^ Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2. ^ The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a -S'udra. ^ TammiiyattSe = tamomfikatvena, explained either, blind by birih, or absolutely stupid or ignorant. 364 SUTRAKi?7TANGA. These twelvekinds of committinof sins shouldbe well understood by a pious 6'rama;^a or Brahma;^a ^ (22) 13. We now treat of the thirteenth kind of acquiring Karman, that having reference to religious life -. A monk ^ who controls himself for the benefit of his soul, who In walking carefully avoids to cause the death of any living creature*, who uses gentle and righteous speech ^ who receives alms in a manner to avoid the forty-two faults ^, who is careful in receiving and keeping of things necessary for religious exercises ", who performs the operations of nature (excrements, urine, saliva, corporal im- purities and mucus) in an unfrequented place ^, who is careful with regard to mind, speech, and body ^, who guards his mind, speech, and body so as to protect his soul from passions ^°, who guards his senses, who leads a chaste life regulated by the three Guptis, who carefully walks, stands, sits down, lies down, and speaks, who carefully takes up and lays ^ The Karman of the preceding twelve kinds of sins is called samparayika (see p. 298, n. 3). It takes hold of the Atman till it is annihilated; it is a lasting Karman, while that described in the next paragraph is of a momentary existence. ^ Iriyavahiya = iryapathika or airyapathika. The term iryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists, and airyapathika, therefore, is the Karman inseparable from it. ^ The text consists of a string of technical terms, many of which have been explained already. I here incorporate the ex- planation in the translation. For more particulars see Bhandarkar's Report, p. 98. * Iryasamita. ^ Bhashasamita. ^ Eshawasamita. '^ Bha7Z(^amatradananikshepa«asamita. * U^^ara-prasrava«a-jleshma-^alla-jrnigha«a-parish- /-^apanika-samita. ® Ma«a//-, vak-, kaya-samita. " Mana^-, vak-, kaya-gupta. BOOK 2, LECTURE 2. 365 down his cloth, alms-bowl, blanket, broom, — (even) such a monk performs various subtile actions called iryapathika (if it did but consist in moving an eye- lash). This Karman is acquired and comes in contact (with the soul) in the first moment, in the second moment It is experienced, in the third it is destroyed ; thus it is acquired, comes in contact (with the soul), takes rise, and is destroyed. For all time to come (the person in question) is exempt from Karman ^ Thereby the bad Karman accrues to him -. This is the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23) All the Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above thirteen kinds of acquiring Karman. They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement" to the above (discussion) will ^ An almost identical passage occurs in the Uitaradhyayana XXIX, § 71, above p. 172. 2 This typical passage is repeated here though it is apparently out of place. ^ Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in §§ 1-27 is taken up again and brought to its conclusion. After the supplement §§ 25-27 a separate treatise on the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on merit, § 60 on a mixed state) ; after this follows a similar treatise in §§ 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In § 78 we have again a supplement, and §§ 79-82 contain another supplement (or perhaps two). §§ 83-85 give the conclusion of the first treatise (§§ 1-24) and must originally have followed immediately after § 24. So we have here, besides some appendices, three distinct original treatises on the same subject, very awkwardly pieced together to form one continuous lecture. :^66 st)TRAKi2/TANGA. now be told the subject of men's success by occult sciences. Some men differing in intellect, will, character, opinions, taste, undertakings, and plans, study various evil sciences; (25) viz. (the divina- tion) from terrestrial accidents, from strange phe- nomena \ from dreams, from phenomena in the air, from changes in the body, from sounds, from mystical signs 2, from seeds ^ ; (the interpretation of the) marks of women, men, elephants, cows, partridges, cocks, ducks, quails, of wheels, parasols, shields, sticks, swords, precious stones, jewels'*; (26) the art to make one happy or miserable, to make a woman pregnant, to deprive one of his wits ; incantations^, conjuring^; oblations of substances; the martial arts ; the course of the moon, sun, Venus, and Jupiter ; the falling of meteors ; great conflagration ; divination from wild animals '^, the flight of crows, showers of dust, rain of blood, the Vaitali and Ardhavaitalt arts ^ the art of casting people asleep, of opening doors, the art of A'a/^rf'alas, of .Sabaras, of Dravi^as, of Kaliiigas, of Gau^as, of Gandharas ; the spells for making somebody fall down, rise, yawn ; for making him immovable, or cling to something ; for making him sick, or sound ; ' E. g. the laughing of monkeys. - Laksha«a. The mystical signs meant are the svastika, &c. ^ Vyaw^ana. The seeds are sesamum, beans, &c. * Kakiwi, rendered ratna in the commentary. ^ Atharva/n. ^ Paka^asani = indra^ala. '' Mrz'ga/v'akra. * According to the commentary the Vaitali art teaches to raise a stick (? dzfidum utthapayati, perhaps to lay a punishment on somebody) by spells; and the Ardhavaitalika, to remove it. In Pah vetzlam means the magic art of bringing dead bodies to life by spells, see Childers' Dictionary of the Pali Language, sub voce. BOOK 2, LECTURE 2. 367 for making; somebody go forth, disappear, (or come) \ These and similar sciences are practised (by some men) for the sake of food, drink, clothes, a lodging, a bed, and various objects of pleasure. They practise a wrong science, the unworthy, the mistaken - men. After having died at their allotted time, they w^ill be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will again be born deaf and dumb, or night-blind. (27) Some man for his own sake or for the sake of his relations, family, or servants, or entering the service of an acquaintance or neighbour of his, becomes his companion or his helpmate, or he goes to meet him, or he becomes a burglar, or a cut-purse, or he tends sheep, or he becomes a hunter ^, or he catches birds, or he uses nets (for catching deer), or he becomes a fisherman or a cowherd or a slayer of cows or a dog-keeper or he hunts with dogs. (28) A man, becoming the companion of another man, will follow him everywhere, (and having inspired him with confidence) beats, cuts, pierces, tears, thrashes, or puts him to death, and thereby gets his food. By these very evil deeds he degrades himself'*. (29) A man, becoming the helpmate of another man, always attends on him, (and having inspired him with confidence) beats, &c. (all down to) degrades himself (30) ^ Ayama/nw, it is omitted in some MSS. and in the commentaries. ^ Vipratipanna. ' So variya, translated saukarika. •* I. e. he will be born in one of the low courses of existence. ■;68 sOtrakr/tanga. A man, going to meet somebody, on the road, beats, &c. (all down to) degrades himself. (3 1 ) A man, becoming a burglar, breaks into a house and beats, &c. (all down to) degrades himself. (32) A man, becoming a cut-purse, cuts the purse and beats, &c. (all down to) degrades himself. (33) A man, becoming a tender of sheep, beats, cuts, pierces, tears, thrashes, or puts to death a ram or some other animal. (The rest as above.) (34) A man, becoming a hunter, beats, &c. (all down to) puts to death a buffalo or some other animal. (The rest as above.) (35) A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as above.) (36) A man, catching birds, beats, &c., a bird or some other animal. (The rest as above.) (37) A man, becoming a fisherman, beats, &c., a fish or some other animal. (The rest as above.) (38) A man, becoming a cowherd, beats, &c., a cow or some other animal. (The rest as above.) (39) A man, slaying cows, beats, &c., a cow or some other animal. (The rest as above.) (40) A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41) A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42) A man, rising in an assembly, may promise to kill some (animal) and he will beat, &c., a part- ridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. (The rest as above.) (43) A man, being angry for some reason, e.g. because BOOK 2, LECTURE 2. 369 his granary or his Hqiior-cask runs short \ sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. (The rest as above.) (44) A man, being angry for some reason, e. g. because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another's making the cut. (The rest as above.) (45) A man, being angry for some reason, e.g. because his granary or his liquor-cask runs short, covers with brambles or twigs the householders', or their /sons', stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another's burning them. (The rest as above.) (46) A man, being angry for some reason, &c. (as above), steals a householder's or his sons' earrings (or girdle) ^ or jewels, or pearls, has them stolen by another person, or consents to another's stealing them. (The rest as above.) (47) A man, being angry, &c. (as before), robs ^'ra- ma7^as or Brahma;/as of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another's robbing them. (The rest as above.) (48) A man, without consideration (and without any ^ Khalada;ze«a va surathalae7/a va. My translation is conjectural. 2 Gu7/a ; omitted in the printed text. [45] B b 370 SUTRAK2?7TANGA. provocation), sets fire to the cornfields of the house- holders, &c. (All as in § 44.) {49) A man, without consideration, makes a deep cut in the strong limbs of the camels, &c. (All as in § 45-) (50) A man, without consideration, covers with bram- bles and twigs the stables for the camels, &c., and burns them, &c. (All as in § 46.) (51) A man, without consideration, steals the earrings, &c. (All as in § 47.) (52) A man, without consideration, robs KSrama;^as or Brahma;/as of their umbrella, &c. (All as in J 48.) (53) A man, on seeing 5rama;ms or Brahma;2as (whom he detests), degrades himself by various evil deeds. Either he gives them a slap with the open hand to turn them away \ or he abuses them. And when the monk at the proper time calls (at his house on the begging- tour), he does not give him alms (but says) : those who become KS'rama;^as are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54) Such men praise this life, this miserable life ; they do nothing on behalf of the next world ; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain ; they do not cease to cause others to suffer, grieve, «&c., to slay and to put men in fetters ; and while they make suffer or kill, or make suffer and kill (beings), and do various evil ^ Akkk3.vie apphaletta bhavai=apsarayaj X-apu/ikayas asphalayita bhavati. I am not sure that I have hit the meanmg; apsara is perhaps derived from apasarayati, the word is wanting in our dictionaries. BOOK 2, LECTURE 2. 37 1 deeds, they enjoy the excellent pleasures of human life ; viz. such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, makes the offering (to the house-gods) \ performs auspicious rites and expiatory acts, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers ; with his body strengthened, with a wreath hanging down to the eirdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting) on a large throne in a lofty upper room (of his house), surrounded by women and a troop of followers, in the light (of torches) burning the whole night, under the great din of uninterrupted story- telling, dramatical plays, singing, and music, as beating of time, performing on the Vi;/a, Turya, the great drum, and Pa/upa/aha -, he enjoys the excellent pleasures of human life. (55) When he gives an order to one man, even four or five men will, without being asked, go up to him (and say) : ' Speak, beloved of the gods, what shall we do ? what shall we fetch ? what shall we give you ? what (trinket) shall we put on you ? what is your heart's desire ? what relishes your mouth ? ' Unworthy men who see him will say: 'Forsooth, this man is a god ; this man is the anointed of the gods, this man will support (us), as he supports ^ Compare Kalpa Sutra. Lives of the (rinas, §66, notes. Our com- mentator explains the praya^X'itta (expiatory acts) as ceremonies counteracting bad dreams. ^ Compare Kalpa Sutra, Lives of the (9inas, § 14, part i, p. 223. B b 2 372 SUTRAKiLTTANGA. Others.' But noble men who see him will say: ' This man does cruel actions, and maintains him- self by them. His is the southern region, the hell, the dark fortnight \ In the future he will not easily obtain enlightenment' (56) (The conduct described in the preceding) part ^ is agreeable to some (heretical) monks, to some house- holders, to men governed by love of life. This conduct is unworthy, impure, void (of virtues), not holy, not right, not eradicating sins ; it is not the road to perfection, liberation, Nirva;za, final delivery, not the road of those who are freed from all misery; it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (57) Now the explanation of the second subject, viz. merit, is as follows : Here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (all down to) ugly men. They own fields and houses, (&c., all as in n, I, §§ 34-59, down to) reach final beatitude. (58) (The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation of the second subject, viz. merit. (59) Now the explanation of the third subject, viz. the mixed state, is as follows : Those who live in woods, in huts, near villages, (&c., all as above, (J 21, down to) or blind. (The ^ For according to the commentaries the worst of all regions is the south, the worst state of being that of denizens of hell, and the dark fortnight is the worse half of the month. 2 r//a«e = sthanam. BOOK 2, LECTURE 2. 373 conduct described in this) part is not holy, (&c., all as in § 57, down to) thoroughly untrue, and bad. This is the explanation of the third subject, viz. the mixed state. (60) Now the explanation of the first subject, viz. demerit, is as follows : Here in the East, West, North, and South live some men ; they are householders, men of great desires, great undertakings, great possessions, un- righteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to un- righteousness, men of unrighteous character and con- duct, men gaining an unrighteous livelihood. (6t) They beat, cut S pierce, skin, are bloody-handed, violent, cruel, wicked, rash ; they habitually practise bribery ^, fraud, deceit, imposture, dishonesty, and trickery ; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings ; as long as they live they do not abstain from wrath, {&c., all as in II, i, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments ; from cars, carriages, vehicles, litters, swings ^ coach and pair ^, palankins ^, beds, seats , ^ These words are in the 2nd person sing, of the imperative, which, according to Pacini III, 4, 2, may be used to express a re- peated or habitual action. ^ Utku77X'ana. ^ Gilli, purushadvay6tkshipta^>^611ika. * Thilli, explained: a vehicle drawn by a pair of mules; but, according to Leumann s.v., saddle. ^ Siyasandima;/iya, explained .yibikavijesha. ,74 SUTRAK7J7TANGA. from enjoying a ride or drive ; from having many followers ; from buying, selling, doing business with Mashas\ half Mashas, and Rupees ; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals ; from using wrong weights and measures ; from undertakings and slaughter ; from working and making others work ; from cooking and making others cook ; from cutting, pounding, threatening, beating, binding, killing, and causing pain ; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings : these men do not abstain from them as long as they live. (62) As some idle, cruel men wantonly injure Kalama^, MasLira ^, sesamum, Mudga'^, beans, Nishpava^, A A Kulattha ^ Alisanda \ Elami/'/'/^a ^ so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes. A man will (occasionally) severely punish even the smallest offence of his domestics, viz. a slave or messenger or hired servant or vassal ^ or para- site; e.g. punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet) ^ Mash a is a weight of gold. ^ A sort of rice. ^ A sort of pulse or lentil. * A sort of kidney-bean. ^ Probably Dolichos Sinensis. * A sort of pulse, Dolichos Uniflorus. ' I cannot identify this plant, our dictionaries do not contain this or a similar word. ^ This word ought perhaps to be divided in two; ela are cardamoms, but what mi^k/ia is I cannot say. ^ Bhagilla = bhagika, one who gets the sixth part of the- products (e.g. of agriculture) of the work for which he is hired. BOOK 2, LECTURE 2. 375 and break them, cut off his hands or feet or ears or nose or lips or head or face (?) ^ pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cutting- grass, bind him to a lion's tail (!), or a bull's tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63) A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law ; e.g. he ducks the offender in cold water, (&c., all as in § 18, down to) hateful in this world and the next. They suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain ; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters^. (64) And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — the period may be shorter or longer". Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell) ^ As a ball of ^ The following two words, vega/{'/^>^ahiya and anga/('/^/zahiya, I cannot translate. " Compare § 55. ^ Compare § 21. * These words from the end of the paragraph are to be supplied here, or rather the following passage has been inserted in the 2)']^ sOxRAKiJ/TANGA. iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace ^ full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65) These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Na- kshatras, and stars ; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease ; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66) And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation ^ or comfort or recreation or en- couragement ; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67) As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of middle of the sentence so that it is apparently cut in two, of which the first lacks the verb. ^ There is, apparently, a pun in the three words va^^a, paiika, ay as a, for they mean also steel, mud, iron. ^ Mui;;2 or sayara or suiw. The Dipika has iruti. The following words are rati, dhr/ti, maii. BOOK 2, LECTURE 2. 377 wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight ^ In the future he will not easily obtain enlightenment. (The conduct described m the preceding) part is unworthy, impure, {&c., see {57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit, (68) Now the explanation of the second subject, viz. merit, is as follows : Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c., all as in J 58, but substitute ' righteous ' for ' unrighteous,' down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c., all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings : these men abstain from them as long as they live. (69) There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in ^2^, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow ; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl ^ Compare § 56 and note i on p. 372. o 78 SUTRAK7?7TANGA. (so sins find no place in them) ; their course is unobstructed like that of Life ; like the firmament they want nothing to support them ; like the wind they know no obstacles ; their heart is pure like the water (of rivers or tanks) in autumn ; like the leaves of a lotus they cannot be soiled by anything ; their senses are well protected like the limbs of a tortoise ; they are single and alone like the horn of a rhinoceros ; they are free like birds ; they are always waking like the fabulous bird Bharwida. ; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold ; like the earth they patiently bear every- thing; like a well-kindled fire they shine in their splendour \ (70) There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises ^ In which- ever direction they want to go, there they meet with no obstacle ; but being pure and free, full of learn- ing, control, and austerities, they purify them- selves. (71) These reverend men practise the following mode ^ The same passage occurs, mutatis mutandis, in the Kalpa Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes I and 2. ^ The author of the Dipika offers diverse interpretations of this division of obstacles, which are apparently guesses and not based on a solid tradition. In the parallel passage of the Kalpa Sutra, §119, the division is according to : matter, space, time, and affects. BOOK 2, LECTURE 2. 379 of living which just suffices for carrying on existence ; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months ; they (have vowed to) live on such food only as has been taken out of the cooking- vessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it ; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse ; they beg (in houses where they are) unknown, or when food is scarce ^ ; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food ; they beg according to the rules (laid down for begging) ; they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food ; they lead a low or mean life ; they drink sour gruel, they eat nothing seasoned with ghee or similar materials ; they do not drink liquors or eat meat, they do not eat highly-flavoured food ; they eat standing, or supported by some- thing, or sitting on a stool or an armchair ; they lie down stretched out like a stick, or curved like a bent piece of wood^ ; they sit in the sun, The author of the Dipika states that such monks beg in the morning. 2 Laga^fl'asaiwo. They lie in such a position that only their heels and head, or the back touch the ground. ^8o StjTRAKiJ/TANGA. J they go naked ^ ; they do not scratch themselves ; they do not spit ; they do not cut their beard, hair, and nails, they do not take any care of their person. (72) Living in this way they practise many years 5'rama;/ahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes ; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships-, and the twenty-two calamities and troubles ; (w^hen they have attained their end), they reach, while they are breathing their last, the higfhest knowledge and faith, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete and full ; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to all misery. (73) Some become liberated^ without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue ^ I leave out agattaya or a gam ay a, which is not explained in the Dipika. ^ Graniaka?2/aka, either the abuse met with in villages, or the objects of the senses (indriyagrama). ^ Bhayantaro bhavanti. Bhayantaro is explained: who go (gantara/^) from bhava to Moksha, BOOK 2, LECTURE 2. ^8 1 of (good) Karman, born in one of the regions of the gods. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerftd, very happy (gods), they become very beautiful, very splendid, &c., gods'; their breasts shining with necklaces ; their arms encumbered with bracelets and armrings ; wearing ear-ornaments ^ which play on their cheeks, and earrings which hang down to the bracelets on their upper arms ; wearing various ornaments on their hands ; their crowns adorned with gay wreaths ; putting on highly per- fumed, excellent clothes ; using beautiful, excellent garlands and ointments ; their splendid body orna- mented with a lono- down-reachinof gfarland ; havine divine colours, touches, constitution (of the body), and rank ; lighting up and illumining all ten quarters (of the universe) wath their divine beauty, splendour, lustre, brightness, brilliancy, and light ; beautiful when they go, beautiful when they rest, and happy also in the time to come. (The conduct described in the preceding) part is worthy, pure, (&c., see $57, all down to) it is thoroughly true, and good. This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows : Here in the East, West, North, and South there are some such men as have few desires, few under- takings, few possessions, righteous men, men ^ The following description contains passages recurring in the Kalpa Sutra, §§ 14, 15. ^ Kar«apiMa. 382 S^TRAKiJ/TANGA. practising righteousness, (&c., all as in J 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c., similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75) There ^ are, for instance, followers of the ^rama/eas, who comprehend (the doctrine about) living beings and things without life, who understand (the dif- ference between) virtues and sins, who are well A grounded in (the knowledge of) the Asravas, Sa?;/- vara, the realisation and annihilation (of Karman), the subject of actions-, bondage, and final liberation; who, without anybody to back them^, cannot be seduced from the creed of the Nirgranthas by hosts of gods, Asuras, Nagas, Suvar^^as, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garu^as, and snake-gods ; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its ^ .Silanka says with regard to § 76: 'The MSS. of the text generally differ from one another in this passage ; the text com- mented upon in the Tika does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.' All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies »S^lahka's above remark with some verbal alterations. ^ Kriyadhikarawa. ^ Asahaya. BOOK 2, LECTURE 2. 2>^^ meaning, and understood its meaning ; whose very marrow ^ of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar^ (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Posaha-fast on the fourteenth and eighth days of the month, on certain festivals ^, and on full-moon days. They provide the Nirgrantha KS'rama;^as with pure accep- table food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the ^'ilavratas and Gu/zavratas"^, the Virama/^a, the Pratyakhyana, ^ Here the commentator inserts the following story : In Ra^agn'ha lived a friar versed in magic arts ; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underg round room. There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar's (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion. ^ Usiyaphaliha=uX'/('/;ritaparigha. The commentator mis- takes phaliha for spa/ika, and vainly labours to make out a sound meanmg. 3 Uddish/a. * Concerning the Guwavratas see Bhandarkar's Report, 1883, 1884, p. 114. The -Silavratas are apparently identical with the A7mvratas, ibidem. Hoernle translates this passage : by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Posaha-abstinences. Uvasaga Dasao, translation, p. 41. ;84 SUTRAK2J7TANGA. the Posaha-fasts, and austerities which they have vowed to perform \ (76) Living in this way they are for many years fol- lowers of the ^'rama/^as, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection ^, they die at their allotted time, to be born again as gods in one of the regions of the gods, (&c., all as in § 74, down to) it is thoroughly true, and good. This is the explanation of the third subject, viz. the mixed state. (77) He who does not practise cessation'^ (from sin), is called a foolish man ; he who practises cessation (from sin), is called a wise man ; he who in one regard practises cessation (from sin) and in another does not, is said to be in a state partaking of that of a wise man and that of a foolish man. The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c., all down to) thoroughly untrue, and bad. The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures ; it is worthy, pure, (&c., all down to) thoroughly true, and good. The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is * The same passage occurs below, 7, 4, and Aupapatika Sutra, § 124. Upasakadai'a, § 66. ^ S a m a d h i, which is elsewhere explained by m 6 k s h a, but in our case it cannot be final liberation, but a state of purity of the soul. ^ Virati. BOOK 2, LECTURE 2. 385 that of a man who kills some living creatures and does not kill others ; it is worthy, pure, (&c., all down to) thoroughly true, and good. (78) Those whom we have been treating of, fall under the two heads : merit and demerit ; (the former is when the Self is) at rest, (the latter, when it is) in disturbance. Now the explanation of the first subject is as follows : There are enumerated three hundred and sixty- three philosophical schools^: those of the Kriya- vada, those of the Akriyavada, those of the A^;m- nikavada, and those of the Vainayikavada. These (philosophers) teach final beatitude, they teach final deliverance, they speak as ^'ravakas, they speak as teachers of ^Sravakas ^. (79) All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place. One man took hold of a vessel quite full of ^ According to the commentators there are 180 schools of Kriyavadins, 84 of Akriyavadins, 67 of A^;7anikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the i8o possible schools of the Kriyavadins are calculated in the following way. The nine cate- gories of the Gainas are: ^iva, a,§-iva, asrava, sa?;/vara, nir^ara, puwya, papa, bandha, and moksha. Each of them may be regarded as svata/z and parata/z, as nitya and anitya with regard to kala, ijvara, atma, niyati, and svabhava. By multiplying 9 successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriyavadins. ^ I.e. they learn these heresies from their teachers, and teach them to their pupils. [45] C C 386 SUTRAK7J7TANGA burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c., all down to) undertakings and plans, in the following way : ' Heighho ! ye philo- sophers, (&c., all down to) undertakings and plans ! take this vessel full of burning coals and hold it for a minute in your hands ! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.) ; but fair and honest \ without using any trick, stretch out your hands.' Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c., all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c., all down to) undertakings and plans, in the following way : ' Heighho, ye philosophers, (&c., all down to) undertakings and plans ! why do you hold back your hands ?' ' Our hand will be burned.' 'What then, if it is burned ?' ' (We shall suffer) pain.' ' Because you are afraid of pain, you hold back your hands ! ' (So are all creatures averse to pain). This is a maxim of general application 2, it is a true principle, a reli- gious reflection ^ ; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those 5rama;^as and Brah- ma;/as who say that all sorts of living beings may be beaten or treated with violence or abused or tor- ^ Niyagapat/ivanna. ^ Tula. ' Sam6sara??a = samavasara«a, explained: dharmavi/'ara, viz. of the true adage: atmavat sarvabhutani y2ih pa>ryati sa pajyati. BOOK 2, LECTURE 2. 387 mented or deprived of life, will in the time to come^ suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of pains 2, (80) They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in J 63, all down to) whirling round ; (diey will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-in- law ; (they will experience) poverty, bad luck, com- pany of hated people, separation from those whom they love, misery, and despair ; they will again and again wander about in the beginningless and endless, immense wilderness of the fourfold Sa7;^sara. They will not reach perfection, (&c., all down to) not put an end to all misery. — This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81) But those Sra.msL7ms and Brahma;^as who say that all sorts of living beings should not be beaten, &c., will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c., all just the reverse of what has been said in §§ 80, 81, down to) put an end to all misery. (82) Thus those beings who practise the first twelve kinds of actions ^ have not attained perfection, (&c., all down to) have not, nor do, nor will put an end to all misery. (83) ^ Ao-antu. ^ Kalahkalibhava. ^ Described in §§ 5-21. See p. 365, note 3. C C 2 388 s0trak/27tanga. But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down to) have put, or put, or will put an end to all misery. (84) Thus a monk who obtains his soul's good and benefit, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself {from evil), who is careful of himself, who saves himself (from the Sa?;^sara), should with- hold his soul (from the twelve kinds of committing sins). (85) Thus I say. THIRD LECTURE, CALLED KNOWLEDGE OF FOOD. O long-lived (6^ambusvamin) ! I (Sudharman) have heard the following discourse from the Vener- able (Mahavira). We now come to the Lecture called ' Knowledp-e of Food.' The contents of it are as follows : Here in the East, West, North, and South there are, all in all, in the world four kinds of seed : seeds generated at the top (of the plant), at its root, at its knots, at its stem \ According to the seed and place ^ The commentators here give the reading of the Nagar^uniyas : ' the growth of seeds of the plants is fivefold, viz. they grow from the top (of the plant), its root, its knots, its stem, and its beads ; BOOK 2, LECTURE 3. 389 (of growth) of these plants some beings — born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, growing there in particles of earth, the origin of various things — come forth as trees ^ (i) These living beings feed on the liquid substance ^ of these particles of earth, the origin of various things ; these beings consume earth-bodies, water- bodies, fire-bodies, wind-bodies, bodies of plants ; they deprive of life the bodies of manifold movable and immovable beings ; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal par- ticles ^. and some are of a sixth kind called sammui-/^/^ima' (i.e. those plants which are believed to be originated by the coalescing particles of the substance in which they grow, e.g. grass springing up on ground lately cleared by fire). — The various readings of the Nagar^uniyas are occasionally quoted in commentaries (see e.g. part i, p. 32, note 2). But I do not think that it has been satis- factorily made out who these Nagar^uniyas were. ^ The meaning is, that souls who on account of their Karman are to be born as trees, previously are embodied in earth, and thence they are transferred by their Karman to the seed which brings forth the tree. 2 Si«eha, explained: snigdhabhava. In the sequel where plants are spoken of, I shall render this word by ' sap ' or 'humours,' as the context may require. ^ I.e. the food assimilated by the tree is the material of w*hich its different parts, as root, stem, leaves, &c., are formed, and these parts are of manifold form, colours, &c. 390 SUTRAK21/TANGA These beings (animating trees) come into existence because of their Karman ; so we are taught (by the Tirthakaras, &c.) (2) And again it has been said of old : some beings born in trees, originated by trees, sprung from trees, (&c., as in ^ I, down to) springing from trees that originated in earth, come forth as trees originated by trees ^ These beings feed on the sap of the trees originated in earth, (&c., all as m § 2, down to the end). (3) (In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4) And again it has been said of old : some beings born in trees, (&c., all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds ^ These beings feed on the sap of those trees originated by trees, (&c., all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c., all as in J 2, down to the end). (5) (The four paragraphs that come next, 6-9, are identical with the preceding ones, except that 'creeper ^' is substituted for ' tree.') (6-9) (In the same way ' grass ^' is treated in four paragraphs, but the whole is much abridged ; then ^ Apparently trees sprung from shoots, sprouts, aerial-roots, &c. are meant. They are considered as a class different from those whose offshoots they are. ^ One soul, ^iva, pervades the whole tree ; it is the soul of the tree. Separate ^ivas, however, reside in the roots, &c. ^ A^^/^6ruha = adhyar6haj explained in the Dipika : valli- vrz'ksha. * Tri'na. BOOK 2, LECTURE 3. 391 it is said that ' herbs ^ ' and 'plants-' are to be treated in four paragraphs each.) (10-15) And acrain it has been said of old : some beings born in earth, (&c., all as in } i, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuha;^a, Kandu, Uvvehaliya, Nivvehaliya, Esava, Sa/'/7^a, A'/^attaga, Vasa;ziya \ (The rest as in § 2, but sub- stitute the words Aya, &c. for ' trees.') Here there is only one paragraph, the remaining three do not apply here^. (16) And again it has been said of old .: some beings born in water, (&c., all as in §} i-i 1, substitute only ' water' for ' earth.' Thus we have four paragraphs for trees, four for creepers, four for grass, four for herbs, four for plants). (17) Now it has been said of old : some beings born in water, (&c., all as above, down to) growing in par- ticles of water that are the origin of various things, come forth as Udaga, Avaga ^ Pa;mga, Sevala «, Kalambuya^ Kaseruya^ Ka/'>^/^abha/^iya, Uppala, 1 6sahi = 6shadhi. "" Hariya = haiita. 3 All the commentators say about the words Aya, &c. (which offer some various readings in the MSS.), is that they denote particular plants (vanaspativijesha) which must be learned from people (who know them). I give the words in their Prakrit form, and do not attempt to transpose them into Sanskrit. * For there are no Ayas originated by Ayas except through their seed. 5 Avaka, a grassy plant growing in marshy land, Blyxa Octandra. 6 6'aivala, the aquatic plant Vallisneria. ■^ Kadamba, Nauclea Kadamba. " Ka^eru, Scirpus Kysoor. 392 StjTRAKT^/TANGA. Paiima, Kumuya, Nali;/a \ Siibhagas6;/iya, Po;Z(^ariya, Mahapo;/^ariya, Sayavatta, Sahassavatta, Kalhara, K6ka?^ada, Tamarasa^, as stalks and fibres of lotus, as Pukkhala ^, and Pukkhalatthibhaga. (The rest similar as in § 2.) (18) And ao^ain it has been said of old : some beings come forth as movable beings from trees born in earth, from trees originated by trees, from the roots, (&c., down to) seeds produced by trees, originated by creepers born on trees, from creepers born on creepers, from the roots, &c. of creepers born on creepers, from grass ^, from herbs ^, from plants ^ from Aya, (&c,, all down to) Kura born in earth ; from trees born In water (the rest similar as with trees born In earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19) These creatures feed on the sap of the trees, creepers, grass, herbs, plants, be they born In earth or water, on trees or creepers or grass or herbs or plants ; (the sap) of their roots, (&c., all down to) seeds, of Ayas, &c., of Udakas, &c. And these creatures consume earth-bodies, (&c., all as In § 2, down to) assimilated by them. And the bodies of these beings born of trees, creepers, grass, herbs, plants, their roots, &c., of Ayas, &c., of Udagas, &c., are of manifold colours, (&c., the rest as In J 2, down to the end). (20) ^ The last four are well-known varieties of lotus, called in Sanskrit: utpala, padma, kumuda, nalina. " The Sanskrit of the last seven items is : pu«(/arika, mahapufid- arika, jatapattra, sahasrapattra, kahlara, kokanada, and tamarasa ; they are all varieties of lotus. ^ Pushkara. * This is to be detailed in the same way as with trees and creepers. BOOK 2, LECTURE 3. 393 And ao-ain it has been said of old : a man and a woman combine in cohabitation in a cunnus, which was produced by their Karman, and there they deposit their humours. Therein are born the souls of different men, viz. of those born in Karmabhumi \ or in Akarmabhumi, or in the minor continents, of Aryas and barbarians, as women or men or eunuchs, accord- ing to the semen and blood of the mother ^ and the other circumstances^ (contingent on their commg into existence). These beings at first feed on the menses of the mother and the semen of the father, or both combined into an unclean, foul (substance). And afterwards they absorb with a part (of their bodies) the essence ^ of whatever food the mothers take. Gradually increasing and attaining to the proper dimensions of a foetus ^ they come forth from the womb, some as males, some as females, some as neuters. As long as they are babies, they suck the mother's milk ; but when they grow older, they eat boiled rice, or gruel, or both movable and immov- able beings. These beings consume earth-bodies, (&c., all as before, down to) assimilated by them. And the bodies of these men, viz. those born in Karmabhumi, or Akarmabhumi, or in the minor continents, of Aryas and barbarians, are of mani- ^ Compare note i, p. 225. 2 Both are indicated in the text by bi^a. According to ^'ilahka, a male will be produced if the semen is in excess ; a female, if the blood ; a neuter, if they are equally balanced. 3 Avaka^a. According to ^ilahka, a male is produced from the right side of the womb, a female from the left, a neuter from both together. A * Oyam=i6^as. ^ Paliyagam, explained garbhaparipaka. 394 sOTRAKi?ZTANGA. fold colours, (&c., all as in ^ 2, down to the end). (21) (This paragraph is nearly identical with the pre- ceding one, but substitute 'aquatic animals of five organs of sense, viz, fishes, (all down to)^ porpoises,' for ' different men ' in the beginning and the end. The following sentence in the middle is slightly different ; It runs thus : ' as long as they are young, they feed on the mothers' humours, but when they grow older they eat plants, or both movable and immovable beings.') (22) (This paragraph treats of) quadrupeds-, terrestrial animals with five organs of sense, viz. solidungular animals, biungular animals, multiungular animals, and animals having toes with nails. (All as in the last paragraph, only ' as long as they are young, they feed on their mothers' milk.') (23) (This paragraph treats of) reptiles moving on the breast, (being) terrestrial animals with five organs of sense, viz. snakes, huge snakes ", Ajralika, and dragons *. (All as before, but the following passage is different.) Some bring forth eggs, some bring forth living young ones ; some come out of the egg as males, some as females, some as neuters. As long as they are young, they live on wind. (The rest as above.) (24) (This paragraph treats of) terrestrial animals with five organs of sense, walking on their arms, viz. iguanas, ichneumons, porcupines, frogs, chameleons, ^ See Uttaradhyayana XXXVI, 173 ; above, p. 223. ^ Compare Uttaradhyayana XXXVI, 180, ibidem. ^ A^agara, literally serpents which devour goats. * Mahoraga. According to the Guzerati gloss these snakes are a thousand yq^anas long. BOOK 2, LECTURE 3. 395 Khoras, Gharakolllas \ Vissa;;2bharas ^, rats, man- gooses, Pailaiyas, cats, (S'ohas, A'auppaiyas ^ (The rest as in the last paragraph.) (25) (This paragraph treats of) aerial animals with five organs of sense : birds with membranous wings, birds with feathered wings, birds with wings in the shape of a box, and birds (which sit on) outspread wings ^ (All as before ; only the following passage is different) : ' As long as they are young, they are hatched by their mothers' warmth.' (The rest as above.) (26) And again it has been said of old : there are beings of manifold birth and origin, (&c., all as in § I, down to) growing there on the animate or in- animate bodies of manifold movable or immovable creatures, come forth as parasites ^ These beings feed on the humours of various movable and im- movable creatures, &c. And the bodies of these movable and immovable parasites are of manifold colours, (&c., as above). (27) In the same way vermin generated in filthy sub- stances *' and in the skin of living animals '^ are to be treated of. (28, 29) And again it has been said of old : there are some beings of manifold birth and origin, (&c., all as inf i, ^ Gr/'hakokila, probably identical with gr z'hagolika, a lizard. ^ Vijva7;/bhara is given in the smaller Petersburg Dictionary as the name of a scorpion or some similar animal. However, it must denote here some other animal. * This may be >^atushpadika, quadruped; but then the word must be taken in a restricted sense, perhaps, small quadrupeds. * See Uttaradhyayana XXXVI, 187; above, p. 224. Perhaps bee- tles and butterflies are intended by the two last kinds of pakshins? ^ A«usuya=:anusuta or anusyuta. ® Duruvasawbhava. '' Khuruduga. 396 stjTRAK/?/TANGA. down to) growing thereon (or in) the animate or inanimate bodies of manifold movable or immov- able creatures as that (water)-body \ which is pro- duced by wind, condensed by wind, and carried along by wind ; it goes upwards, when there is an upward wind ; it goes downwards, when there is a downw^ard wind ; it goes in a horizontal direction, when there is a horizontal wind ; (its varieties are) hoar-frost, snow, mist, hailstones, dew, and rain. These beings feed on the humours of these manifold movable and immovable creatures, &c. And the bodies of these (water-lives, viz.) hoar-frost, &c., produced by manifold movable or immovable creatures, are of manifold colours, (&c., as above) ^. (30) And aorain it has been said of old : some beini^s, born in w^ater, (&c., all similar as in § i, downi to) come forth in water(-bodies) in the water produced by manifold movable or immovable beings. These beings feed on the humours of the water(-bodies) produced by manifold movable and immovable creatures. (The rest similar as above.) (31) And again it has been said of old : some beings, born in water, (&c., all similar as in § i, down to) come forth in water-bodies produced by other water- bodies. These beings feed on the humours of those other w^ater-bodies produced by water-bodies. (The rest similar as above.) (32) And again it has been said of old : some beings, born in water, (&c., all similar as in J i, down to) come forth as movable creatures in the water ^ There is apparently no predicate in this sentence. " This paragraph gives the ' scientific ' explanation of the way by which water-bodies or the bodies of water-lives are produced by wind. BOOK 2, LECTURE 3. 397 produced by water-bodies. These beings feed on the humours of the water(-bodies) produced by water. (The rest similar as before.) (33) And again it has been said of old : some beings, of various birth and origin, (&c., all as in ^ i, down to) come forth as fire-bodies in the manifold animate or inanimate bodies of movable or immovable creatures ^ These beings feed on the manifold movable or immovable creatures. (The rest similar as before.) The remaining three paragraphs are similar (to those treating of) water-bodies. (34) (This paragraph treats of wind-bodies in the same way as the preceding ones treated of fire-bodies ; like it, it consists of four paragraphs). (35) And again it has been said of old : some beings, of various birth and origin, (&c., all as in ^ i, down to) come forth, in the manifold animate and inani- mate bodies of movable and immovable creatures^, as earth, gravel, &c. Here the following verses (from the Uttaradhyayana XXXVI, 74-77) are to be made use of: 1. Earth, gravel, sand, stones, rocks, rock-salt, iron, copper, tin, lead, silver, gold, and diamond ; 2. Orpiment, vermilion, realgar, Sasaka, antimony, coral, Abhrapa/ala, Abhravaluka ; these are varieties of gross (earth-)bodies, and precious stones. ' E.g. when two bulls or elephants rush upon one another, sparks of fire are seen issuing from their horns or teeth. Fire is produced when two pieces of wood or stone are rubbed one against the other. " According to the commentators, earth-bodies are produced in the shape of precious stones, in the head of snakes, of pearls in the teeth (sic) of elephants, and so in reeds, &c. 398 SUTRATvi?7TANGA 3. Hyacinth, natron, Ahka, crystal, Lohitaksha, emerald, Masaragalla, Bhu^amo/'aka, and sapphire ; 4. A^andana, red chalk, Ha?;^sagarbha, Pulaka, and sulphur ; A^andraprabha, lapis lazuli, 6^alakanta, and Suryakanta. These beings feed on the humours of these manifold movable and immovable beings. (The rest as above.) The remaining three paragraphs are similar (to those treating of) water-bodies. (36) And aeain it has been said of old : all sorts of livino- beines, of manifold birth, origin, and growth, born in bodies, originated in bodies, grown in bodies, feeding on bodies, experience their Karman, are actuated by it, have their form and duration of life determined by Karman, and undergo changes throuph the influence of Karman. This you should know, and knowing it you will be careful and cir- cumspect with regard to your food, and always exert yourself. (37) Thus I say. FOURTH LECTURE, CALLED RENUNCIATION OF ACTIVITY. O long-lived (C'ambusvamin) ! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called 'Renunciation of Activity.' The contents of it are as follows : BOOK 2, LECTURE 4. 399 It is the Self that may^ not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid 2, that may not consider the operations ^ of mind, speech, and body, that may not avoid and renounce sins. The Venerable One has said, 'He (i. e. the Self) is uncontrolled, unresigned, does not avoid and renounce sins, is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider ^ the operations of his mind, speech, and body, nor does see even a dream ^ ; still he commits sins ^ (i) The opponent says to the teacher : ' There can be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not gee even a dream.' ^ 'May' is to render yavi = /'api. This word is used here to indicate that the reverse is true in other cases. This paragraph emphasises the G^aina doctrine that the Self or atman is the direct cause of all actions of an individual being, in opposition to the Sahkhya philosophers who maintain the absolute inactivity of the purusha, and to the Bauddhas who deny the existence of a separate atman altogether. ^ Literally, sleeping (sutta = supta). ^ Literally, speeches (vakka = vakya). * We ought, perhaps, to translate : if he is not conscious of, &c. ® Le. when consciousness is fainter than in a dream. " The doctrine of the Gainas is that Karman is the result of the action of every being, even of those whose intellect or consciousness is not developed, as with the gkendriyas or beings who possess but one organ of sense. The opponent, however, maintains that only conscious actions of intelligent beings bring about Karman. This question is discussed in the following paragraphs. 400 S{JTRAK2?7TANGA. What is the meaning of the opponent in making this statement ? ' When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech ; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.' The opponent goes on to say, ' Those who say : There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream, — those who say this, are wrong.' {2) Here the teacher says to the opponent : ' It is true what I have just said : there is sin, though (the perpetrator of the action) do not possess sinful thoughts, (&c., all as above, down to) though he do not see even a dream.' ' What is the reason there- of?' (The A/arya says) M 'The Venerable One has assigned the six classes of living beings as the reason : the earth-lives, (&c., all down to) movable beings. With regard to these six classes of living beings, the Self does not avoid and renounce sins, he is wicked and does harm through cruelty : (this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions) : anger, &c. (down to) the sin of wrong belief (3) (The A/('arya says) : ' The Venerable One has illustrated this by the example of a murderer: ^ These words here and in the sequel are in Sanskrit; they probably are a gloss. BOOK 2, LECTURE 4. 40I a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim's house) and to kill him when he finds an opportunity ^ Is not this murderer who has formed this resolution ^, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong ; who is wicked and does harm through cruelty ? An unbiassed opponent before whom this is laid, will answer : Indeed, he is ! ' (4) (The A/'arya says) : ' As this murderer who has formed the above resolution is a man who (&c., all as in § 4, down to) does harm through cruelty — (and this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions:) anger, &c., (down to) the sin of wrong belief — so it has been said of him by the Venerable One : he ^ is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5) As a murderer who entertains (murderous) in- tentions towards a householder, &c., is a man who (&c., all as in } 4, down to) does harm through cruelty ; so an ignorant man who entertains (cruel) intentions towards all sorts of living beino^s, is a man ^ The Nagar^uniyas have another reading (where, is not stated by 6'ilahka) : If he sees no opportunity, or his proposed victim is always on his guard, he does not kill him, but he resolves in his mind : If I get an opportunity, or I find that man off his guard, I shall certainly kill him. 2 The original repeats the preceding passage in full. I abridge it here and in the sequel. ^ I.e. every soul, even that of a being with but one organ of sense. [45] D d 402 StjTRAK7?7TANGA who (&c., all as in § 4, down to) does harm through cruelty. (6) (An opponent might object) : This is no good reasoning. (For) there are many living beings which one, during one's whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beings, therefore, one cannot (be said to) en- tertain (murderous) intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility and wrong, (&c., the rest as in $ 4). (7)^ (The A/arya says) : The Venerable One has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows : A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, viz. earth- bodies, (all clown to) movable beings, impose some restriction upon himself; (e.g.) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is : I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body) : -he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them. ^ ^'ilanka here makes it clear that the discussion, in the preceding paragraphs, is carried on in the form of a syllogism of five parts established in Hindu logics. § i contains the proposition, prati^T/a, § 3 the cause, hetu, § 4 the exemplification, udaharawa or dr/sh/anta, § 5 the upanaya or that part ^vhich shows that the hetu is in the" subject of the syllogism, and § 6 the conclusion, nigamana. We thus see how deeply rooted in, and how genial to, the mind of the Hindus was the pa;7y^avayavam anumanam or syllogism of five parts; for the author conforms to it, I dare say, unintentionally. BOOK 2, LECTURE 4. 403 therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins. The same applies to the remaining five classes of living beings. — Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is : I shall meet my wants, or have them met by others, by means of the six classes of living beings ; it is not : by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins) : killing of living beings, &c., (and with the passions) : anger, (&c., all down to) the sin of wrong belief The Venerable One has said that such a creature, (&c., all as in J i, down to) commits sins. (8) The illustration of senseless beings is as follows : Senseless beings, viz. earth-bodies, (&c., all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speech, in order to do something, or to have it done by others, or to consent to others' doing it; these benighted creatures (are to be considered as murderers), are full of hostility and wrong (all as in f 4) ^ against all ^ If the passage were printed in full, the most glaring contra- dictions would stare the reader in the face. The cause hereof is not that the passage cannot correctly be rendered, but that the authors of the Siatras always make use of set phrases whether all parts of them suit the case in hand or not. Sometimes we can avoid downright nonsense by selecting a somewhat different rendering from what was given in another part of the book ; and so I do in the last sentence of this paragraph. But this is only a makeshift. D d 2 404 SUTRAK/JITANGA. sorts of living beings. (This holds good with the five cardinal sins :) killing of living beings, &c., (and with the passions, all down to) the sin of wrong belief. Know this : though these beinors have neither mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain, &c. (9) Thus even senseless beings are reckoned instru- mental in bringing about slaughter of living beings, (&c., all down to) the sin of wrong belief. Beings, whatever their origin, who were sentient (in one existence) will become senseless ones (in another) and vice versa. Not getting rid of, nor shaking off, nor annihilating, nor destroying their Karman, the thoroughly wicked and ignorant wander from the body of a senseless being into that of sentient ones, or from the body of a sentient being into that of sense- less ones, or from the body of a sentient being into that of another, or from the body of a senseless being into that of another. The sentient beings and the senseless ones, both are wrong in their conduct and commit sins through cruelty. The Venerable One has said that such a (creature) is uncontrolled, (&c., all as in ^ i, down to) commits sins. (10) (The opponent asks) : ' What must one do or cause to be done, in order to become controlled and restrained, to avoid and renounce sins ? ' (The A/varya answers) : The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed \ ^ I here abridge the text which is identical with II, i, 48 ff., P- 351- BOOK 2, LECTURE 5. 405 This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins) : slaughter of living beings, &c., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise. (11) Thus I say. FIFTH LECTURE, CALLED FREEDOM FROM ERROR. A very clever (monk) who practises the vow of chastity, should not adopt the following (heretical) doctrines, nor behave badly in this religion. (1) He should not believe that (this world) is with- out beginning or without end, eternal or not eternal, according to the argumentation (of heretics) \ (2) From these alternatives you cannot arrive at ^ The Cainas decide all such questions with the help of the syadvada, which in an admirable way removes all difficulties; e.g. the world is eternal as far as that part is concerned which is 4o6 sOtrak/j/tanga. truth ; from these alternatives you are, certainly, led to error. (3) One should not say : that there will be an end of beings who (know and) teach the truth ^ ; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) eternal. (4) From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5) One should not say : the guilt of killing small and great animals is the same, or not the same. (6) From these alternatives, &c. (7) One should know that those who accept things especially prepared for them -, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8) From these alternatives, &c, (9) One should not maintain the identity of the audarika^, aharika, and karma;2a bodies, nor the substratum of the idea (samanya) ' world ' ; it is not eternal as far as its ever-changing state is meant. ^ 6'astara/?, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvana and others not. "^ Ahakammawi, see p. 131, note 7. ' The G^ainas assume that each individual possesses five bodies : (i) audarika, or the body that is seen; (2) karmawa, receptacle of Karman, it is composed of Karman particles; (3) tai^asa, a body composed of particles of fire, it causes digestion ; (4) aharaka, a subtile body of the soul, with which he goes to distant places (e.g. when a /('aturdajapurvin goes to the Kevalin to clear up some doubt); (5) vaikriya, a subtile body which can be changed at will. All these ' bodies,' except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared BOOK 2, LECTURE 5. 4^7 that everything cannot everywhere come into exist- ence S nor that it can. (lo) From these alternatives, &c. (ii) Do not maintain that the world does not exist, maintain that it exists. (12) Do not maintain that 6^iva and A^iva do not exist, but that they exist. (13) Do not maintain that Dharma and Adharma do not exist, but that they exist. (14) Do not maintain that bondage and liberation do not exist, but that they exist. (15) Do not maintain that virtue and vice^ do not exist, but that they exist.^ {16) Do not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17) Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist. (18) Do not maintain that activity and non-activity do not exist, but that they exist. (19) by many ancient and modern nations. Compare the following verses quoted in Tylor, Origin of Culture, Chapter XI : ' Bis duo sunt homini, manes, caro, spiritus, umbra : Quattuor haec loci bis duo suscipiunt. Terra tegit carnem, tumulum circumvolat umbra Manes Orcus habet, spiritus astra petit.' I am inclined to believe that the idea of the aharaka and vaikriya jariras is developed from the popular belief that the soul in sleep leaves the body and travels far away. Compare also the Sahkhya terms vaikr/ta and tai^asa, Garbe, Die Saw^khya- Philosophie, pp. 236, 249. ^ According to the commentator this is said against the Sankhya philosophy, for as everything is an effect of Prakr/ti, and Prakmi is present everywhere, everything may come into existence everywhere. 2 Pu« yam and pap am. The one is the good Karman (jubham karmapudgalam) ; the other, the bad. 408 S^TRAK/27TANGA. Do not maintain that anger and pride do not exist, but that they exist. (20) Do not maintain that deceit and screed do not exist, but that they exist. (21) Do not maintain that love and hate do not exist, but that they exist. (22) Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23) Do not maintain that there are no gods and god- desses, but that there are. (24) Do not maintain that there is no such thingr as perfection and non-perfection, but that there is such a thing. {25) Do not maintain that there is no place exclusively reserved for those who attain to perfection, but that there is such \ (26) Do not maintain that there are no pious and wicked men, but that there are. (27) Do not maintain that there is no such thing as good and bad, but that there is good and bad. (28) The theory will not work that (a man is always) good, or (always) bad. The wrongly instructed Sram3.n3.s do not comprehend the (soul's) bondage^ (through Karman). (29) (Do not assert) that everything is imperishable, or full of pains, nor that criminals should be put to death or not be put to death ; one should not speak in this way. (30) Do not assert that those men are w^ell-behaved monks who lead a pure life, and that those others lead an impure life. (31) ^ See Uttaradhyayana XXXVI, 62, 63, p. 212. ^ Vera = vaira, exj.'lained karmabandha. BOOK 2, LECTURE 6. 4O9 A wise monk should not say : we get alms (from this householder) or we do not ; but he should improve his chances for final liberation ^ (32) A monk should conform himself to tht-se opinions taught by the (Spinas, and wander about till he reaches final liberation. (33) Thus I say. SIXTH LECTURE, CALLED ARDRAKA^. G6j"ala. ' Listen, Ardraka^ to what (Mahavira) has done. At first he wandered about as a single monk ; but now he has surrounded himself by many monks, and teaches every one of them the Law at length, (i) ^ Santimagga»/ /(-a vuhae = 5'antimarga»z /(-a v rmhayet. ^ The commentators relate a romantic story about prince Ardraka, which need not be repeated here. Suffice it to say that he became monk, and after many adventures held the disputation which forms the subject of our lecture. After having vanquished his opponents, he was about to join IMahavtra, when a newly-tamed elephant broke his chain, rushed on him, but just in front of him went down on his knees and paid him reverence. King Sre- ;/ika witnessed this scene, and wondered how the elephant could have broken his chains. Ardraka replied that it was still more strange that a man could break the fetters which worldliness had fastened upon him. The whole story must be very old, for it is epitomised in ten gathas by the author of the Niryukti. — The names of the opponents not stated in the text of the verses are supplied from the commentaries. 3 This name is spelt either Ardra or Ardraka, Adda in Prakrn. 4IO s0tRAK2?7TANGA. ' The inconstant man has decided upon this mode of life ^ : to stand up in a crowd of men, surrounded by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his present life are not of a piece. (2) ' Either to live as a single mendicant (was right conduct) or his present life ; therefore both do not agree with each other.' A Ardraka. " His past, present, and future lives agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3) *' For if a ^S'rama^^a or Brahma;^a who causes peace and security, comprehends the nature of movable and immovable living beings and explains it in a crowd numbering thousands, he realises single- ness, remaining in the same mental condition as before ^. (4) " It is no sin to teach the Law, if (he who teaches it) is patient and resigned, subdues his senses, avoids bad speech, and uses virtuous speech. (5) "He who (teaches) the great vows (of monks) and the five small vows (of the laity '^), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of ^Srama^^as, him I call a Sra.ma?ia.'' (6) ^ According to the commentators, Go^ala intimates that Mahavira had found it very inconvenient to live alone, because he was then exposed to many injuries ; so he set up as a Tirthakara. ^ Taha/^^e=: tathar/('a. Ar/^a is here explained as equal to 1A A e>rya. " A«uvrata. They are a modification of the great vows, intended for the laity. See Bhandarkar's Report, p. 114. BOOK 2, LECTURE 6. 4II Go^ala. (' As your Law makes it no sin for Mahavira to surround himself by a crowd of disciples), so accord- ing to our Law an ascetic, who lives alone and single, commits no sin if he uses cold water, eats seeds, accepts things prepared for him, and has inter- course with women.' (7) A Ardraka. " Know this : those who use cold water, eat seeds, accept things especially prepared for them, and have intercourse with women, are (no better than) house- holders, but they are no .Srama/zas. (8) " If those who eat seeds, use (cold) water, and have intercourse with women, are admitted to be KS'rama- nsis, then householders too are Sramauas ; for they do the same things \ {9) " Monks who eat seeds and use cold water, who beg alms as a means of living, will, though they leave their relations, be born again and again, and will not put an end to mundane existence." (10) G6i"ala. ' In making this statement you blame all philo- sophers alike ! ' ^ Ardraka. " Every philosopher praises his own doctrines and makes them known. (11) " KS'rama/2as and Brahma;2as blame one another when they teach (their doctrines). (The truth, they ^ I.e. if the characteristic mark of a ^rama;/a is to wander about without a companion, and to bear all sorts of hardship, then house- holders are included in this definition; for some of them also wander about without a companion and bear the same hardships. 412 StjTRAKiJ/TANGA, say,) is all on their side ; there is none on that of the opponents. But we blame only the (wrong) doctrines and not at all (those who entertain them). (12) " We do not detract from anybody because of his personal qualities ; but we make known the path pointed out in our creed. I have been taught the supreme, right path by worthy, good men. (13) " If a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world." (14) Go^ala. ' Out of fear your vS"rama;^a will not stay in houses for travellers or in public garden-houses ; for in such places he would meet with many clever people, with lower or nobler men, with talkative or silent ones. (15) ' He will not stay there because he fears lest some monks, wise, well instructed, learned men, who are well versed in the sacred texts and their meaning, should put questions to him.' (16) A Ardraka. " Doing nothing without a purpose, nor without consideration, neither on the behest of the king nor from fear of anybody, he answers questions or not (according to the circumstances) ; but he (answers) worthy people with a definite purpose (in his mind)^ (1 7) ^ As the commentators explain : he is actuated by the Karman, by virtue of which he has become a prophet (tirthakaranama- karman) ; and this Karman must take effect and so be annihi- lated. BOOK 2, LECTURE 6. 413 " He, the wise man, Impartially teaches (the Law) whether he goes (to his pupils) or not ; because un- worthy men have fallen from the true faith, he does not go to places (frequented by them)." (i8) Goi'ala. 'As a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Srsimana 6";7at7^/putra. This is what I think and calculate about it.' (19) Ardraka. " (Mahavira) acquires no new (Karman), he anni- hilates the old, avoiding wrong opinions ; and thus the saviour said to others : Herein is contained the vow (leading to) Brahman (i. e. Moksha) ; this is the eain which a ^Srama/^a is desirous of. Thus I say. (20) " A merchant kills living beings and desires pro- perty ; not leaving his kinsmen, he attracts a crowd in order to do business. (21) " Desiring riches and addicted to sensuality, mer- chants wander about to earn their living. But we (say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22) " They do not abstain from slaughter and the acquirement of property, they are in bondage and full of wickedness ; and their gain of which you spoke, will be the endless Circle of Births and pains manifold ^ (23) " They do not always make profit, nor does it last ^ iVeha or wedha. According to -S'ilanka it is = na iha: 'not even here (do they find the profit they seek).' I think it may be the Prakrz't of an ek ad ha. It may, however, stand for sneha/z, in which case the meaning would be : love's (reward will be) pain. 414 SUTRAK72/TANGA. for ever ; they meet with both results (success and faiUire) in their quest of gain ^ The profit (of the teacher), however, has a beginning, but no end ; the saviour and sage shares his profit (with others). (24) " Him who kills no (living beings), who has com- passion on all creatures, who is well grounded in the Law, and causes the truth of the Law to be known, him you would equal to those wicked men ! This is the outcome of your folly." (25) A Buddhist^. ' If (a savage) thrusts a spit through the side of a granary ^, mistaking it for a man ; or through a gourd, mistaking it for a baby, and roasts it, he will be guilty of murder according to our views. (26) ' If a savage^ puts a man on a spit and roasts him, mistaking him for a fragment of the granary ; or a ^ Vayanti te do vi gu«eidayammi = vra^anti te dvav api gu«av udaye. The usual reading adopted by the commentators is gu;/6 for gU7/e. They translate: vadanti te dvau vigata- gU7/6dayau bhavata iti : (the experts) say that both (kinds of profit) are without value and duration. It is obvious that this interpretation is wrong, ^ Ardraka after having put down Goj-ala is met, on his way to ]\Iahavira, by Buddhists who engage him in the following dis- cussion. ^ Pi;/«agapi;/(/i. The commentators explain pi7/;/aga (=pi«yaka) by khala, and pifidi by bhinnaka (?) or j-akala, -Silahka gives the following explanation. During a struggle with savage men {m\ekk/ia) some one runs away and throws his cloak off on a granary. An enemy in pursuit of that man mistakes it for him and takes hold of it, together with the part of the granary. — This interpretation looks absurd; but it will appear not so if we remember that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud ; compare Grierson, Bihar Peasant Life, p. 17. * Milakkhu = mle/(-/^/5a. BOOK 2, LECTURE 6. 415 baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27) ' If anybody thrusts a spit through a man or a baby, mistaking him for a fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit for Buddhas to break fast upon. (28) ' Those who always feed two thousand worthy monks, acquire great merit ^ and become powerful gods in Arupa (dhatu)-.' (29) A Ardraka. ** Well-controlled men cannot accept (your denial of) guilt incurred by (unintentionally) doing harm to living beings. It will cause error and no good to both who teach such doctrines and who believe them. (30) " A man who knows the nature of movable and immovable living beings, above, below, and on earth, who is afraid of injuring them and abstains from wicked deeds, may speak and act (in accordance with our Law) ; he will not be guilty of any (sin). (31) "It Is Impossible to mistake (a fragment of the granary) for a man ; only an unworthy man can say it. How can (the Idea of a man) be produced by a fragment of the granary ? Even to utter this is an untruth. (32) " Do not use such speech by means of which you do evil ; for such speech is incompatible with virtues. No ordained (monk) should speak empty words ^ (33) ^ Pu;/??akhandha = pu7/yaskandha. ^ Aroppa. This is apparently derived from Arupa as rendered in the text. Arupadhatu is the highest heaven of the Buddhists; compare Burnouf, Le Lotus de la Bonne Loi, p. 807. ^ Urala = udara, here explained nissara, void of sense. 4l6 S^TRAK7?/TANGA. " Oh ! you have explored this subject ; you have thoroughly examined the consequences of acts ^ of living beings ; your (fame) reaches the Eastern and Western oceans ; you view (the universe as if) it stood on the palm of your hands ! (34) " Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure way of sustaining life. It is a maxim ^ of the monks of our creed ^, that nobody who lives by secret sins^, should lay down the Law. (35) "A man who always feeds two thousand worthy monks, does not control himself, and will be blamed in this world like a man with bloody hands. (36) " They kill a fattened sheep, and prepare food for the sake of a particular person ; they season the meat with salt and oil, and dress it with pepper, {^^y) " You are irreligious, unworthy men, devoted to foolish pleasures, who say that partaking heartily of this meat you are not soiled by sin. {^8) " All who partake of such food, commit sins in their ignorance ; but the wise do nothing of the kind. Even to utter it is an untruth. (39) "In compassion to all beings, the seers, the 6'^7at;7putras^, avoid what is sinful ; afraid of it, they abstain from food especially prepared for them. (40) " They abstain from wicked deeds, afraid of injur- ing living beings, and do no harm to any creature ; therefore they do not partake of such food. This is a maxim of the monks of our creed. (41) ^ A«ubhae = anubhaga/2, explained karmavipaka. ^ Anudharma. ^ Iha sa?«yatanam, who control themselves in this (creed of the Cainas). * A7;annapad6pa^ivin. ^ I.e. the Cainas. BOOK 2, LECTURE 6. 417 "(Having reached) this perfection^ in the Law of the Nirgranthas and standing firm in it, one should Hve without deceit^. The awakened sage who is endowed with all virtues thereby obtained very great fame." (42) A Vedic Priest. ' Those who always feed two thousand holy ^ mendicants, acquire great merit and become gods. This is the teaching of the Veda.' (43) A Ardraka. "He who always feeds two thousand holy cats ^ (i. e. Brahma;/as), will have to endure great pains in hell, being surrounded by hungry (beasts). (44) "He who despises the Law that enjoins compas- sion, and praises the Law that permits slaughter, and who feeds but a single unprincipled man, even if he be a king, will go to darkness ^ and not to the gods." (45) A Vedantin«. ' Both of us follow (very much the same) Law ; we stood firm in it, and shall do so in the time to come ; (we believe that) virtue consists in good conduct, and that knowledge (is necessary for libera- tion) ; and with regard to the Circle of Births there is no difference between us. (46) 1 Samadhi. ' A«ihe. ^ Snataka, cf. Manu XI, i. * Kulalaya = kula/a, explained mar^ara. Another explana- tion is : who live (alaya) in houses. ^ Nisa?;/, literally, night. " ^ilahka calls this opponent an Ekadawc^in, and ascribes to him the views of the Sahkhya philosophy. But it is evident from the sequel that he is aVedantin, as the commentators admit in their comment on the next verse. . [45] E e 41 8 S{JTRAKR/TANGA. ' (But we assume) an invisible, great, eternal, im- perishable, and indestructible Soul, who excels all other beings in every respect, as the moon excels the stars.' (47) A Ardraka. " (If there were but one Soul common to all beings) they could not be known (from one another), nor could they experience different lots ; there would not be Brahma;ms, Kshattriyas, Vaii'yas, and 6"udras\ insects, birds, and snakes ; all would be men and gods. (48) " Those who do not know all things by Kevala (knowledge), but who being ignorant teach a Law (of their own), are lost themselves, and work the ruin of others in this dreadful, boundless Circle of Births. (49) " Those who know all things by the full Kevala knowledge, and who practising meditation teach the whole Law, are themselves saved and save others. (50) " You have, in your mind, made equal both those who lead a blameable life, and those who in this world practise right conduct. Friend, you are de- luded." (51) A Hastitapasa^ * Every year we kill one big elephant with an arrow, and live upon it in order to spare the life of other animals.' (52) ^ Pessa = preshya, literally, servants or slaves. ^ The Hastitapasas are thus named from the fact that they kill an elephant and live upon its flesh for a whole year or for six months, as ^lahka adds, explaining thus the words avi ya (api ka) after sawzvaX'X'^arewa. The Hastitapasas are mentioned in a list of the different Tapasas in the Aupapatika Sutra, ed. Leumann, § 74. BOOK 2, LECTURE 7. 419 A Ardraka. " If every year you kill but one animal without abstaining from sin, though you are not guilty of the slaughter of other creatures, there is little difference between you and a householder. (53) " If a man kills every year but one animal, and lives (in other respects) as a 6'rama;^a, he is un- worthy, and works his perdition. Such men will not become Kevalins." (54) A (monk) who has achieved his religious perfection through the instruction of the Awakened One \ and stands firm in it, who guards himself in the threefold way (i. e. with regard to thoughts, words, and acts), and who possesses the things requisite for crossing the immense ocean of existence, may preach the Law. (55) Thus I say. SEVENTH LECTURE, CALLED NALANDA. At that time, at that period, there was a town of the name Ragagriha : it was rich, happy, thriving, &c.- Outside of Ra^agr/ha, in a north-eastern ' Buddhassa a??ai. '^ This ' &c. ' refers to the typical description of towns. Our text contains only the first words of the description, but the Aupapa- lika Sutra, § i, gives it at length. E e 2 420 sOtrak/2/tanga. direction, there was the suburb Nalanda ; it contained many hundreds of buildings, &c.' (i) In that suburb Nalanda there was a householder called Lepa ; he was prosperous, famous ; rich in high and large houses, beds, seats, vehicles, and chariots; abounding in riches, gold, and silver; possessed of useful and necessary things ; wasting plenty of food and drink; owning many male and female slaves, cows, buffaloes, and sheep ; and in- ferior to nobody. (2) This householder Lepa, a follower of the ^'rama^^as, comprehended (the doctrine of) living beings and things without life, (&c., all as in II, 2, 76, p. 382, down to the end of the paragraph). (3) This householder Lepa possessed, in a north- eastern direction from the suburb Nalandd, a bath- ing-hall, called KSeshadravya ^ ; it contained many hundreds of pillars, was beautiful, &c. In a north- eastern direction from this bathing-hall ^'eshadravya, there was a park called Hastiyama. (Description of the park ^) (4) And there in some house the Venerable Gautama was staying. The venerable (man) was in the garden, and so was Udaka, the son of Pe^y^ala, a Nirgrantha and follower of Pari-va ^, of the Medarya Gotra. He went there where the Venerable Gautama was, and said : ' O long-lived Gautama, I want to ask you about a point (of faith) ; O long-lived one, ^ I cannot tell where the full description occurs. 2 The name denotes : the rest of materials, i. e. the hall which was built with the materials not used (in building the house), the well-known 'few remaining bricks.' ^ The text is given in the Aupapatika Sutra, § 3. ^ Compare the Twenty-second Lecture of the Uttaradhyayana. BOOK 2, LECTURE 7. 42 1 please explain it to me so as it has been taught (by the Tirthakara).' And the Venerable Gautama spoke thus to Udaka, the son of Pert'/^ala : "Well, long-lived one, I shall see about it, when I have heard and understood (your question)." And Udaka, the son of Pe^/^ala, spoke thus to the Venerable Gautama : (5) 'O long-lived Gautama, there are Nirgrantha Smmafias, called Kumaraputras, who profess your creed ; they make a zealous ' householder, a follower of the 6"rama;ms, renounce injury to movable beings except on the order (from an established authority), as the householder caused one of the captured thieves to be set free ^. Those who make this renunciation, make a bad renunciation ; those who cause this renunciation to be made, cause a bad renunciation to be made ; in causing another to make this renunciation, they annul their own allega- tion ^ Why do I say this ? Beings belong to the Circle of Births ; though they be (now) immovable beings, they will (some time) become movable ones, or though they be (now) movable beings, they will become immovable ones ; when they leave the bodies ^ Uvasampanna. 2 These words seem to refer to an apologue told by the commentator : King Ratna^ekhara of Ratnapura, once making a pleasure trip, issued an order that nobody should remain in the town. Six brothers disobeyed, were brought before the king, and sentenced to death. Their father in vain implored the king to spare them, or to spare five, four, three, two of his sons. At last the king consented to pardon the eldest son, at which the old father rejoiced. — The six sons are likened to the six classes of living beings. As a householder cannot altogether abstain from injuring them, as monks do, he is content to abstain from injuring movable beings or animals. 3 Viz. that by abstaining from slaughter of living beings ihey kill no living beings. 42 2 sOTRAKiJ/TANGA. of immovable beings, they will be born in bodies of movable ones, and when they leave the bodies of movable beings, they will be born in bodies of immovable ones. When they are born in bodies of immovable beings, it is no sin to kill them. (6) '(But if they make him renounce) injury to creatures which are, for the time being, movable beings, except on the order (from an established authority) — as the householder caused one of the captured thieves to be set free — (if they take this vow), those who make this renunciation, make a good renunciation ; those who cause this renunciation to be made, cause a good renunciation to be made ; in causing another to make this renunciation, they do not annul their own allegation. Though in this way^ a correct expression is found, some (monks) from anger or greed cause the householder to make the renunciation (without the necessary restriction). Is not this our interpretation right ? O long-lived Gautama, do you approve of it ? ' (7) And Gautama spoke thus to Udaka, the son of Pe^Mla : "O long-lived Udaka, we certainly do not approve of it. The SramanSiS or Brahma;^as who say thus, speak thus, declare thus, and explain thus, do not speak as 6'rama;^as or Nirgranthas, they speak noxious speech. They mislead laymen. They make void all vows undertaken for sparing particular living beings ^. Why do I say this ? Beings belong ' I.e. by specifying the movable beings as beings which are movable ones for the time being. ^ E.g. if a man vows to kill no Brahmawa (and does not add the restriction 'for the time being'), he may kill no man or animal whatever ; for the soul of that man or animal may, in the past, have been embodied in a Brahmawa. BOOK 2, LECTURE 7. 423 to the Circle of Births ; though they be (now) im- movable beings, they will (some time) become movable ones, (&c., all as in § 6, down to) when they leave the bodies of movable beings, they will be born in the bodies of immovable ones. When they are born in the bodies of movable beings, it is a sin to kill them." (8) And Udaka, the son of Pe^/^anti = u>^yante) is apparently equi- valent with: they get the name (nama); ' name,' however, means in Gaina and Bauddha terminology as much as ' the nature of the thing.' The words of the text, therefore, come to mean : ' they become or are animated beings,' &c. * The question discussed in the following paragraphs is whether, at some future time, all movable beings in the Sawsara might not die out, and none but immovable beings be left. This idea is combated at great length by Gautama. BOOK 2, LECTURE 7. 425 I say this ? Beings belong to the Circle of Births, though they be (now) immovable beings, they will (some time) become movable ones, and though they be movable beings, they will become immovable ones. When they leave the bodies of immovable beings, all are born in bodies of movable ones, and when they leave the bodies of movable beings, all will be born in bodies of immovable ones. When they are born in bodies of immovable beings, they may be killed \' (12) And the Venerable Gautama spoke thus to Udaka, the son of Pe^//^ala : " O long-lived one, we " do not admit what you say ; viz. that there is a chance that a follower of the Sramanas should cease to do injury to any kind of living beings. Why do we say this ? Beings belong to the Circle of Births, (&c., all as above, down to) when they are born in bodies of movable beings, it is a sin to kill them. They are called animated beings, (animals) of large bodies, or of long life. There are always a great many animate beings, (the slaughter of) which a follower of the ^rama;2as must renounce, there are none, (the slaughter of) which he need not renounce. If he ceases, or has done with, or has given up (injuring) the large class of movable beings, his renunciation is ^ The meaning is, that at some future time movable beings may have ceased to exist, since they are all born as immovable beings, and vice versa. If the latter is the case, a layman, who abstains from killing animals, practically does injury to no being whatever ; if the former is the case, he cannot transgress his vow even if he would. ^ The text has the Sanskrit word asmakam, of which the com- mentator alleges that it was thus pronounced by all people in Magadha, compare note 2, p. 358. 426 StjTRAK727TANGA. good. What you or somebody else says, that there is a chance of a layman's ceasing to do an injury altogether, by renouncing slaughter of one kind of beings ; this interpretation of yours is not right." {13) The Venerable One ^ gave an illustration : " I put a question to the Nirgranthas : O long-lived ones, (suppose) there be some men who have made the following declaration : ' I shall not inflict punishment on those who, submitting to the tonsure, renounce the life of a householder and enter the monastic state ; but I shall inflict punishment on those who lead a domestic life.' Some 6'rama;^a, who for four or five years, or for six or ten years — the period may be shorter or longer — has wandered about in the land, returns to domestic life. Now answer me : does the man break his word when he puts to death this (renegade) householder ? " ' Certainly not ! ' "It is just the same with a follower of the 6rama?2as, who has renounced injury to movable beings, but not to immovable ones. If he kills immovable beings, he does not transgress his vow. This you acknowledge, O Nirgranthas, this you must acknow- ledge ! " (14) The Venerable One gave another illustration : " I put a question to the Nirgranthas. O long-lived Nirgranthas, (suppose) there be householders or sons of householders, born in respectable families, who come to you for instruction in the Law. Ought they to be instructed in the Law ? " ' Yes, they should.' " When they have learned and under- stood this Law, will they say: this creed of the Gautama. BOOK 2, LECTURE 7. 427 Nirgranthas is true, supreme, excellent, full of virtues, right, pure, it removes doubts, it is the road to perfection, liberation, Nirva;^a ; it is free from error and doubts, it is the road of those who are free from all misery ; those who adopt it will reach perfection, (&c., all down to) put an end to all misery ; exerting ourselves we shall control our- selves with regard to all kinds of living beings. — Will they speak thus ? " ' Yes.' " Should such men be admitted to the order?" 'Yes, they should.' "Should such men be instructed in the discipline and kept to attend to religious instruction ? " ' Yes, they should,' " Do they renounce injury to every living being ? " ' Yes, they do.' " Now (suppose) one of these men who lead such a life, after wander- ing about in the land for four or five years, or for six or ten years — the period may be shorter or longer — returns to domestic life. Will this man (still) abstain from doing injury to every living being ? " ' No,' " The same man ' who at first (as a householder) had not renounced injury to every living being, who afterwards has renounced, and who now does not renounce injury to every living being, did at first not control himself, did so after- wards, and does not so now. As long as he does not control himself, he does not renounce injury to every living being -. This you acknowledge, O Nirgranthas, this you must acknowledge! " (15) The Venerable One gave (another) illustration : " I put a question to the Nirgranthas. O long-lived ^ SS^e se^ivS, literally, his soul. ^ Here the last sentence but one of the preceding paragraph ought to be repeated. But there is no trace of it in my MSS. or the commenlary. 428 sOTRAKiJ/TANGA. Nirgranthas, (suppose) there be monks or nuns of other sects, who come to you for instruction in the Law, {all as before, down to) attend to religious in- struction." ' Yes, they should.' "Is it lawful to eat with such men ? " ' Yes, it is.' " Now (suppose) some of these people who lead such a life, (&c., all as before, down to) return to domestic life. Is it lawful to eat with them then ? " ' No, it is not\' " The same man with whom to eat was not lawful at first, was lawful afterwards, and is not lawful now, was no ^'ramawa at first, was a ^rama/^a afterwards, and is no ^'rama/^a now. It is not lawful for Nirgrantha ^Srama/^as to eat together with him. This you acknowledge, O Nirgranthas; this you must acknowledge!" (16) And the Venerable One spoke thus : " There are some followers of the Sr3.m3.7ms, who have made this declaration : we cannot, submitting to the tonsure, renounce the life of a householder and enter the monastic state, but we shall strictly observe the Posaha on the fourteenth and the eighth days of each fortnight, (on the new-moon, and) full-moon days, we renounce gross ill-usage of living beings, grossly lying speech, gross taking of things not given, (un- lawful) sexual intercourse, (unlimited) appropriation of property ; we shall set limits to our desires in the two forms and in the three ways 2. They will also make the following renunciation : ' neither do nor cause anything (sinful) to be done for my sake.' ^ No in^a///ie sama/Z/^e; I think the Sanskrit of this phrase, which is not explained by the commentator, is no ayam artha>^ samartha^. 2 Viz. ' I will not do it, nor cause it to be done, either in thought or in word or in deed.' Compare Uvasaga Dasao, Hoernle's edition, §i3ff- BOOK 2, LECTURE 7- 429 Having (on Posaha-days) abstained from eating, drinking, bathing, and using beds or chairs, may they, on their decease, be said to make a (righteous) end of their Hfe ? " ' Certainly, they do make such an end of their Hfe.' " They are called animated beings, (&c., all as in § 13, down to) this interpretation of yours is not right." (17) The Venerable One spoke thus : " There are some followers of the 5'rama;/as, who have made this declaration : we cannot, submitting to the tonsure, renounce the life of a householder and enter the monastic state ; we also cannot strictly observe the Posaha on the fourteenth and the eighth days of each fortnight, (on the days of new-moon) and full-moon ; but while we are preparing ourselves for death by fasting \ we shall abstain from food and drink without longing for the end ; we shall renounce all ill-usage of living beings, all lying speech, all taking of things not given, all sexual intercourse, all property, (saying) : ' neither do nor cause anything (sinful) to be done for my sake.' (All the rest as in the preceding paragraph.)" (18) And the Venerable One spoke thus : " There are some men of great desires, great undertakings, &c.-, who do not abstain from all ill-usage of living beings, (&c., down to) from all property. During the whole time, from their taking the vows of a follower of the 6'rama;^as till their death, they abstain from injury to living beings. Then they die ; in their next existence they experience their Karman, and receive an evil lot. (The rest as before.)" (19) And the Venerable One spoke thus : " There are ^ Sawlehawa^^usawa^^usiya. ^ See II, 2, 61. 430 sOtraktjztanga. some men of no desires, no undertakings, who abstain from all ill-usage of living beings, (&c., down to) from all property. During the whole time, from their takinof the vows of a follower of the ^'rama/^as till their death, they abstain from injury to living beings. Then they die ; in their next existence they ex- perience their Karman, and receive a happy lot. {The rest as before.)" (20) And the Venerable One spoke thus : " There are some men of few desires, few undertakings, who abstain from ill-usage of one sort of living beings, (&c., down to) from one sort of property. During the whole time, (&c., the rest as in the last para- graph)." (21) And the Venerable One spoke thus : " There are some men who live in woods, in huts, near villages, or practise some secret rites, who are not well con- trolled, do not well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time : do not beat me, beat others, (&c., all as in II, 2, 21, down to) having died at their allotted time, they are born in some places inhabited by Asuras^ and evil-doers. And when they are released therefrom, they will be born deaf and dumb or blind. They are called animated beings, (&c., the rest as in § 13)." (22) And the Venerable One spoke thus : " There are some beings of a long life, which a follower of the Sramanas abstains from injuring through life. They die after him. They are called animated beings, (&c., the rest as in § 13)." (23) ' Asuriya. -S'ilahka here offers a second explanation of this word, viz. asurya, where no sun ever shines. BOOK 2, LECTURE 7. 431 (The two next paragraphs treat in exactly the same way of beings of an equally long life, which die simultaneously with him, and of beings of a short life, which die before him.) (24, 25) And the Venerable One spoke thus: "There are some followers of the 5rama;^as, who have made this declaration : we are not able to strictly observe the Posaha-days, but we are able, when preparing ourselves for death by fasting, to abstain from food and drink without longing for the end. The vow of such a man is the Samayika Dej'avakai'ika ^ : (he declares) in the morning : (I shall travel) only thus or thus far in an eastern, western, southern, northern direction. He renounces injury to all beings : I shall cause peace and security to all sorts of living beings. "Within those (limits) the movable living beings, which the follower of the 5rama;^as abstains from injuring till his death, will leave their life, and will then be born, within the same limits, as movable livine beines, which the follower of the ^'rama/^as abstains from injuring till his death. With regard to them the follower of the KSrama;2as has made a good renunciation. They are called animated beings, (&c., the rest as before). (26) "The movable beings within those limits, &c.^, will, ^ The Dej'avaka^ika 'consists in drawing closer or contracting every day the limits already laid down (in accordance with the Gu7zavratas) to the range of one's travels,' &c. The Gu«avrata referred to is the Digvirati, i.e. ' to lay down a limit beyond which one shall not travel in the different directions, or a limit as to the countries one shall visit for the acquisition of wealth.' From Bhandarkar Report, p. ii4f. The explanation in the commentary materially agrees with the above. ^ The original repeats the phrases of the preceding paragraph. 432 SUTRAK/JZTANGA. after their death, be born within the same Hmits as immovable beings, from injuring which without a purpose the follower of the 6'rama;^as abstains till death, but not with a purpose', (&c., the rest as before). (27) " The movable beings within those limits, &c., will, after their death, be born, beyond those limits, as movable or immovable beings, (&c., the rest as before). (28) " The immovable beings within those limits, &c., will, after their death, be born, within the same limits, as movable beings, (&c., the rest as be- fore). (29) "The immovable beings within those limits, &c., will, after their death, be born, within the same limits, as immovable beings, (&c., the rest as before). (30) "The immovable beings within those limits, &c., will, after their death, be born, beyond those limits, as immovable beings, (&c., the rest as before). (31) "The movable and immovable beings beyond those limits, &c., will, after their death, be born, within those limits, as movable beings, (&c., the rest as before). (32) "The movable and immovable beings beyond those limits, &c., will, after their death, be born, within those limits, as immovable beings, (&c., the rest as before). (33) "The movable and immovable beings beyond those limits, &c., will, after their death, be born, beyond I abridge them as far as possible, and give the full text only where it differs from that of § 26. * This clause comes always after the words ' immovable beings ' down to § 34. BOOK 2, LECTURE 7. 433 those limits, as movable and immovable beings, (&c. the rest as before)." (34) The Venerable One spoke thus : " It has never happened, it does not happen, nor will it ever happen, that all miovable beings will die out and become immovable ones, nor that all immovable beings die out and become movable ones. Since movable and immovable beings never die out, there is no chance, as you or somebody else say, that a layman ceases to do injury altogether by renouncing slaughter of one kind of beings ; this interpretation of yours is not right." (35) And the Venerable One spoke thus : " If (a man) who has been instructed in right knowledge, faith, and conduct for the avoidance of sins, blames a (righteous) .5'ramai^a or Brahma;/a though he is well disposed towards them, he effects the loss of his merit for another world ; but if he does not blame them, he heightens the purity of his merit for another world." On this Udaka, the son of Pe^//ala, took no further notice of the Venerable Gautama and was about to return in the direction in which he had come. (36) And the Venerable One spoke thus : " O long- lived Udaka, he who has learned from a KS'rama;^a or Brahma;^a whomsoever even one noble relieious truth, and considers himself thereby furthered with regard to his peace and happiness, will respect, acknowledge, praise, salute, honour, reverence, and worship him even as a blessed and holy deity or sacred shrine." {^y) Then Udaka, the son of Pe^//ala, spoke thus to the Venerable Gautama : ' As I had not before [45] F f 434 SUTRAKiJZTANGA. known, heard, understood, and comprehended these words, I did not beheve in the meaning- (of your words), which I had never perceived nor heard nor understood nor appreciated, and which were never explained nor defined nor deUvered nor made clear to me, nor pondered over by me. But now, Reverend Sir, as I do know, &c., these words which I have perceived, heard, &c., I beheve, accept, and approve of their meaning. It is just as you say ! ' (38) Then the Venerable Gautama spoke thus to Udaka, the son of Per//?ala : " Believe it, sir ; accept it, sir ; approve of it, sir ; it is just as we have said." Then Udaka, the son of Feci/iaXs., spoke thus to the Vener- able Gautama : ' I desire, Reverend Sir, in your presence to pass from the creed which enjoins four vows \ to the creed which enjoins the five great vows and the Pratikrama/m -.' (39) Then the Venerable Gautama went with Udaka, the son of Fcd/ikh, to the Venerable Ascetic Maha- vira. Then Udaka, the son of Pe4- Himavant, mountains, 539. Hoernle, 383 n 4, 423 n i, 428 n 2. Hiittemann, 29 n 2. Hypermetron, 339 n 1. Indra, 292. Indradatta, 32 n. Indrabhuti, ^i n 2. tjana (Kalpa), 226, 227. tshatpragbhara, 212. Ishukara, name of a town, 62 ; °ra, °ri, name of a king, 61, 62, 68. Isuyara = Ishukara, 62 n i. Ijvara, the creator, 244. Jackals in hell, 286. Jolly, 237 n 4. Jupiter, planet, 366. Kadambavaluka, river of hell, 94, 280. Kailasa, 40. i^aitra, a month, 143, n r. iifakravala, 239 n i. Kakutstha, 85 n 5. Kakutstha, 85 n 5. Kalaku/a, 77 n r, 105. Kala%ara, a hill, 57. Kali, a cast of dice, 256. Kalidasa, 115 n 3. Kalinga, 87. Kalpa Sutra, 71 n 2, 100 n 4, 360 n i, 371 n, 381 n I. Kamalavati, 62. Kamajastra, 274 n i. Kamboj^a, 47, 126. ^ampa, 108. Kampilya, 57, 80, 81, 86 n 2. Kawisa, 113 n 2, 118 n 2. Khida\n, 15, 50, n ij 3oi. ySTandraprabha, 214. Kanthaka, excellent horse, 47 n 2, 126 n I . Kapila, 31 n i. Kurakii, 237 n 4. Karakawiu, 87. Karka, 58. Karmabhumi, 225, 393. Karma«a body, 17 3) 4^6 n 3. Karttika, a month, 143. Karttikeyanupreksha, 69ni, 182 n 4. iTarvaka, 236 n 4, 238 n 3. Kaji, 57, 87- Kajyapa, 8, 10, 15, 31 n i, 138, 158, 260 n 3, 265, 279, 288, 310, 314- Kaurava, 339. Kausalika, 50 n i, 53. Kaujambi, 32 n, 102. Kayotsarga, 55 n 2, 147, 148, I49j 159, 164, Kesara, park, 81. Kejava (Kr/sh«a), 112, 115. Keji, 1 1 9 ff. Kevala, 152, 193. Kbahika, 245 n 2. Kimpurusha (Vyantara), 226, 382. Kinnara, 77, 122, 226, 382. iiritra, 56 ff. Kiira, 115. Kosh/Z^aka park, 120. KWshwa, 112 n 2, 113 n 2, 261 n 3. Krita, a cast of dice, 256. Kriyavada, 315, 319, 385. Kriyavadin, 83 n 2, 291, 309, 317, 319 n 2. Ksha«ikavadin, 83 n 2. Kshattriya, 418. Kubera, 117 n 2. Kulala, 68 n 1. ^ulam, 57. Kumaraputra, Gainas, 421. Kunthu, a Tirthakara, 85 n 5, £6. Kunthu, an insect, 15, 220. Kuv7i\, 134 n 3. Kuru, 62 n i. Lantaka (Kalpa), 226, 227. Lavasaptama gods, 291. Le^/('/jai, 321 n 3. Lepa, a Gaina layman, 420 ff. Lejya, 56 n i, 181, 196 ff. Leumann, E., 29 n 2, 57 n, 58 n i, 60 n I, 2, 116 n 2, 1 18 n i, 3, 175 n I, 179 n 2, 212 n i, 269 n I, 339 n I, 346 n i, 373 n 4. L'lMbvLvi, 321, 339. Lokayatika, 342 n i. Luke, 29 n 2. Madhyadeja, 268 n i. 440 GAINA SUTRAS. Magadha, io6 f. Magha, a month, 115 n i. Magha, the poet, 261 n 3. Maghavan, 85, n 3. jNIahabala, 88 n i. IVIahahari, 86 n 2. IMahapadina, 86, n i. Mahapra«a heaven, 84. Mahajukla (Kalpa), 226, 228. Mahavagga, 83 n 2. Mahavira, 8, 21, 41 n 2, 73. Mahendra mountain, 339. Mahendra (Kalpa), 226, 227. Mahoraga (Vyantara), 226. IMakara, 223. iMalaya mountain, 339. Mallaki, 321 n 3. iMana/6paryaya, 152, 193. Mandara mountain, 49, 93, 339, 378. iMa«^ikuk^hi /faitya, 100. Manorama, 36, 37. Mara, 244 n 5. Materialists, 339 f, 342 f. Mathura, 112 n 2, 113 n 2. Matter, 153. Matthew's gospel, 29 n 2, 300 n i. Maya, 244, n 5. JNIedarya Gotra, 420. Meghaduta, 115 n 3. Merchants, three, parable of, 29. Meru, III, 288. Mithila, 36. Mle/<-,^/6a, 43, 241. JMohaniya, 192, 193. Mr/'ga, 88, 99. Mr/gaputra, 88 f, 99. Mritagahga, 57. Munisuvrata, 86 n i. Naga gods, 382. Nagakumara (Bhavanavasin), 225. Nagar_§-uniya, 254 n i, 3, 388 n i, 401 n I. Naggati, 87, Nagna^it (87). Nalakubara, 1 17, n 3. Nalanda, suburb of Rag'agWha, 419 f. Nami, 35, 87, 268. Namuy^i, 86 n i. Nandana, Indra's park, 100, 104, 290. Nandana, a Baladeva, 87 n 4. — (palace), 88. Nandana-parks on INIern, 288. Nandanavana, park on Meru, 288 n 5. Narayawa, a r/'shi, 268 n 3. Nastika, 236 n 4. Nenii, 115 n 3. Nila, 49 n I. Nirgrantha, 52, 74 ff, &c. Nishadha, a fabulous mountain, 289. NupurapaWita, 118 n 4. Occult sciences, 366, Padmagulma, 57. Padmottara, 86 n i. Palita, 108. Palyopama, 84 n r, 200 fF. Pa?2//aka, park on Meru, 288 n 5. PaWaya, a forest on iMeru, 2 88. Pa^?^uka, see Pawc/aka. Pacini, 118 n 2. Pafikabha hell, 221. Pa;H-ala, 60, 61, 87. Parajara, a r/shi, 269. Parishaha (of 22 kinds), 9. Parijish/aparvan, 118 n 4. Parjva, 119, 121, 420 ff. Pasattha = parjvastha, 270 n i. Pata;7g-ali, 118 n 2, Paurushi, 142 n i ff. Pausha, a month, 143. Ved/Ah, father of Udaka, 420 ff. Phaiguna, 143. PihuWa, 108. Fuaka., 51 n I, 225. Plants, 215. Posaha, 23, n 2, 428, 429, 431. Prakalpa, 183. Pra«ata (Kalpa), 226, 228. Prasena^it, 32 n. Pratikrama«a, 159, (163), 434, 435. Pratikrama«a Sutra, 14S, 149. Pratyekabuddha, 35 n 2, 87 n 2, Pride, eight kinds of, 361 n i. Puns, 26 n 3, 242 n 2, 170 n 3, 331 n 2. Purandara, 1 17. Purimatala, 57. Push/imarga, 269 n 3. Quality, 153. Ragagriha, 32 n, 86 n 3, 383, 419 f. Rag-imati (Ra^a°, Ra^i°), 113. Raivataka, 115, n 2, 116. Raksha?a, 77,121, 226, 250, 318, 382. Rakshasi, 35 n i. Rama (Baladeva), 112, 115. Ramagupta, a rishi, 268. Ramayawa, 85 n 5, 144 n 2, 321 n 3. Rash^rakij/a, 236 n i. INDEX OF NAMES AND SUBJECTS. 441 Rathanemi, 112, 116, n i, 117. Ratnabha hell, 221. Ratnakara, the poet, 303 n i. Ratnaprabha hell, 218 n 3. Ratnapura, a town, 421 n 2. Ratnajekhara, a king, 421 n 2. i?/shabha, 71 n 2, 85 n i, 138, 249, 261 n 2. Rohagupta, 245 n 2, R6hi«i, 1 12, Rudradeva, 50 n i. Ru/^aka, a fabulous mountain, 289. Rupee, 374. Rupiwi, 108. Sagara, 85, n 2. SahadevT, 85 n 4. Sahasrara (Kalpa), 226, 228. 5aiva, 245 n 2. 5aivadhikarin, 237 n 4. 5akra = Indra, 36, 41, 87, 288, 5alavana, park on Meru, 288 n 5. vSalmali-tree, 84, 104, 290. Sanibhfita, 56 ff. Samudrapala, 108. Samudravi^aya, king of 5ravasti, 85 n 3. Samudravi^-aya, king of Ra^agriha, 86 n 3. Samudravi^aya, king of -Saurikapura, 112, 117. Sawa, 197. Sanatkumara, (60), 60 n 3, 85 n 4. Sanatkumara (Kalpa), 226, 227. Sa%aya, 80 ff. Sa/z^ivani, a hell, 284. Sahkhya, 2 37,2 44n4,3i6n 3, 342 n i. Santakshawa, a hell, 281. Santapani, a caldron in hell, 284. Santi, 85, n 5. 5arkarabha hell, 221. Sarvartha, a Vimana, 211. Sarvarthasiddha (Anuttara gods), 227, 228. Saudharma (Kalpa), 226, 227, 291. 5auri, 112 n 2. 5aurikapura, 112 n 2. iSauryapura, 112 n 2. Sauvira, 87. Sceptics, 21. 5eshadravya, a bathing-hall, 420. Siddha, 8, 77, 183. Simile, 326, 338. Sijupala, 261. Sijupalavadha, 115 n i, 261 n 3. Sita, a river, 49. 5ita, the highest heaven, 212. Siva, 112. Skandha, the five skandhas of the Buddhists, 238. Soriyapura, 112 n 2. Souls, 153. Southern region, 372, 377. Srava«a, a month, 144. 5ravasti, 32 n, 85 n 3, 120. Sre>2ika, 100 f, 409 n i. Srinkhalayamaka, 329 n r. Story told, 383 n i, 421 n 2. 5ubha/^andra, 69 n i. Substance, 153. Sudarjana, 48. Sudarjana = Meru, 288, 289. Sudharman, (8), (73), 235. 5udra, 301, 418. Sugriva, a town, 88. Sumanasavana, park on Meru, 2 8 8 n 5 . Sunanda, 60 n 3. Sunyavadins, Bauddhas, 317 n i. Supar«a, 68 ; gods, 290, 382. 5ura, 112 n 2. Surya Siddhanta, 218 n 3. Sutanu, 117 n i. Sutrakz-itahga, 182 n 6, 183. Suvarwakumara (Bhavanavasin), 225. Suvrata, 86 n i. 5vapaka, 50, 55, 57, 59- Svayambhu = Vi5h?ni, 49, 290, 244, n 4- Svayawsambuddha, 32 n, 35 n 2, 36. Svetambara, 69 n i, 119 n 2. Syadvada, 405 n 1. Syllogism, 402 n i. Tai_§-asa body, 172, 173, 406 n 3. Tama hell, 221. Tamatama hell, 221. Tahkana, a hill tribe, 268. Tapasa, 140, 418 n 2. Taragawa, a rishi, 268. Tathagata = tirthakara, 320, 332. Tattvarthadhigama Sutra, 49 n i. Time, 153. Tinduka grove, 50 n i ; a park, 1 20 f ; tree, 51. Tirtha, 165. Trailokya Dipika, 49 n i. Trairajika, 245 n 2. Treta, a cast of dice, 256. Tylor, 406 n 3. Udadhikumara (Bhavanavasin), 225. Udaka, follower of Parjva, 420 ff. 442 GAINA SUTRAS. Udaya, 58. Udayana, 87, n 2. Ugra, 71, n 2, 321, 339. Ugrasena, 113 n 2, iiS n 2. Vkka, 58, Umasvati, 49 n i, 152 n i. Usuyara = Ishukara, 62 n i. Uttaradhyayana, 232. Uvasaga Dasao, 23 n 2, 2702,7101, 383 n 4, 384 n I, 423 n i, 428 n 2. Va^ravaluka, 94. Vai^ayanta (Anuttara gods), 227. Vaikriya body, 406 n 3. Vaimanika, 202, 207 n, 225 fF. Vainayika, 83,291, 316; °vada, 385. Vaijakha, a month, 143, Vaijali, 27, 261. Vaualika, 27 n 2. Vaijeshika, 64 n 2, 245 n 2. Vaijika, part of the Kamajastra, 274 n I. Vaijrama«a, 117, n 2. Vaijrava«a, 117 n 2. Vaijya, 301, 418. Vaitali, an art, 366. Vaitalika, a mountain in hell, 285. Vaitaliya, metre, 249 n i, Vaitarawi, river of hell, 95 n 3, 104, 270, 280. Valukabha hell, 221. Varaha INIihira, 38 n i, 70 n 2. Vardhamana, 120 f, 290. Varibhadraka, a subdivision of the Bhagavatas, 294 n 3. Var«aka, 339 n i. Vasish//7a, law-book, 67 n i. Vasish//ji, (65), 66. Vastrai^/^i»eda, 70 n 2. Vastuvidya, 70 n 2. Vasudeva, 112 n 2. Vasudeva, 48, 87 n 5, 113. Vatakumara (Bhavanavasin), 225. Veda, 137. Vedanta, 343 n 2. Vedantin, 237 n i, 417. Vewudeva, name of Garu^a, 290. Ve«upalajika-lute, 276. Venus, planet, 366. Verse quoted, 404, 8 n 4, 24 n 3, 179 n 4, 269 n 3, 313 n [, ^359 n 3. Vetala, 105. Videha, 41, 87, 268. Vidyutkumara (Bhavanavasin), 225. Vi^aya, a Tirthakara, 87. Vi^aya (Anuttara gods), 227, 228. Vi^ayaghosha, 136, 140, 141. Vikrama, a poet, 115 n 3. Vimala, 88 n i. Vimana, 164. Vinayavaca, 315. Vishmi, 49 n 2, 86 n i, 244 n 5. Vish«ukumara, 86 n i. Vishwu Pura«a, 113 n2, 117 ni, 118 n 2. Vishvaksena, name of Kr/sh«a, 290. Vow of silence, 321. Vrishwi, 114. Vukkasa, 301. Vyantara gods, 122 n i, 202, 207 n, 225 if. Vyasa, 246 n 3. Vyatyaya ; linga°, vay^ana", i n 2, Vyavahara Sijtra, 183 n 5. Water lives, 215. Yadava, 113 n 2. Yadu, 1 1 3 n 4. Yaksha, 16, 50 n i, 51 ff, 77, 122, 226, 382. Yamaka, 329 n i. Yaja, two women, 32 n, 62. Yoga, 244 n 4, 343 n 2. INDEX OF SANSKRIT AND PRAKi^/T WORDS OCCURRING IN THE TEXT AND THE NOTES. akarmata, page i6i, (172). akalevarajrewi, 45. akashaya-yathakhyata, 157. akasmat, used in Magadha, 358 n 3, akarawa, 134 n. akukkuo, no. akkosa, 9. agandhana, 118 03. agnihotra, 138. afika, 214. ahga, 155^, 345. ahgavidya, 34. angula, 143, n 2. a^^akkliu, 193 n 2. a/^akshurdanana, 172 n 3. a^ela, 9. aki/Mva, 370 n i. a.kkba.h\m, 114 n 2. a/^^/Mrofl'aya, 221. a./i^/A\d, 221. a^^/^ivehaya, 221. a^iva, 154, 207 n 3. a^^Ausire, 134 n 4. a^^Aoruha = adhyaroha, 390 n 3, a^;7anavadin, 83 n 2. a^/ja;7^/japatta, 321 n i. a//,6iya, 7 n 5. awasiya = anajita, 286 n i. awissa, 189 n i. a«iha = nirmaya, 417 n 2. awullaya, 219. awuvrata, 410 n 3. anusasammi, 151 n i. atasi seed, 341. attagami = aptagamin, 309 n i. addhasamaya, 208 n i. adharma, 153, 207. adhikara«iki, scil. kriya, 181 n 5. adhyavapura, 132 n. adhyahnta, 132 n. anahgapravish/a, 155 n 2. anantanubandha, 194 n i. anajana, 175. anisr/sh/a, 132 n. anudharma, 416 11 2. anupariharika, 157 n 3. anupajanta, 356 n i, anupreksha, 69 n i, 159, (165). anubhaga = karmavipaka, 169 n i, 281 n 2, 416 n I. antara, 209 n 3. antaraya, 172, 193, 194, 195. andhiya, 221. anna«a, 9. anna;;iya = a^wanika, 315 n 4. aparikarma, 176 n i. aparita, 133 n. appa^ileha, 168 n 5. appattiya = krodha, 241. appaha/zu, 338 n 4. apratibaddhata, 159, (166). apratyakhyana, 194 n i. aprama«a, 134 n. abhigama, 154. abhinibodha, 152 n i. abhiniuna, 250 n i. abhibhuyanawi ^ kevalin, 287 n 3. abhiyoga, five kinds of, 424 n i. abhyutthana, 142. abhrapa/ala, 214. abhravaluka, 214. amalaka seed, 341. amurta, 64 n 2. aya, 28 n i. ayaiuzas?, 341 n 3. ayantrita (uncoined?), 105 n 3. ara, 17 n. arawi-wood, 341. arati, 9, 190 n 1. araiw raiw va, 308 n i. 444 GAINA SUTRAS. ar§-u«a, a grass, 216 n 5. ardhape/a, 177, n 4. alasa, 219. alabha, 9. aloka, 207 f. avaga = avaka, an aquatic plant, 391. avagaha, 153 n 4. avadhi, 120, 152. avadhi^;7ana, 193. avamaratra, 143, avamodarika, 175. avirati, 184 n 3. avihi;«sita, 353 n 7, ash/apada, chess? 303 n i. asawikhakala, 209 n 2. asawkhyeya, 200 fF. asuratvabhavana, 230, 231. astikaya, 153 n 2, 155 n 4, 157 n 2. asmakam (so pronounced in Ma- gadha), 425 n 2. assakawzi (ajvakar«a), 217 n 4. ahaga^a = yathakr/ta, 307 n i. akamaga, 264 n i. akaja, 153 n 3. aiamla, 230. i^arya, 179, n 4. ai^Mdya., 132 n. %-ivika, 132 n. a^;7a, 154. %nadh\ya., 48 n i. adana, 59 n i, 248 n 2. adana-samiti, 129. adhakarmika, 131 n 7. apri/^/^^ana, 142. abhinibodhika, 152, 193. abhiyogikabhavana, 230, 231. aya, a plant, 391. ayatawgatvapratyagata, 177, n 4. ayama, 230 n i. ayamaga, 72 n 2, ayushka, 165, n 2, 194, 195. ayu^karman, 192. arambha, 135 n 7. arussa = arusliy;i, 283 n i. aroppa = arupa, 415 n 2. ar^ava, 1^6 c, (169). alambana, 167 n 2. aiisanda, a plant, 374. aluya (aluka), 216, n 12. aloy^ana, 158, (162). avara«iya, 195. avajyika, 142. ajatana, 184. ajalika, a kind of snake, 394. ajrama, 39. asupanna = ajupra^;7a, 279 n 2, 288 n 2. asurakivvisiya, 246 n 2. asuriya = asurya, 430 n i. asrava, 81, 99, 194, &c. aharapratyakhyana, 160, (167). ikka/a, a reed, 357. ingala, 134 n. ihgmimara/2a, 176 n i, \kkha.ka.ra, 142. itthi, 9. itthiveya, 162 n 4. itvara, 175, indagaiya, 220. iriyavahiya, 364 n 2. iryapathika, 364 n 2. irya-samiti, 129. ukkala, 220. ukkasa = mana, 248 n 3. ukkasa = mana, 257 n 4. U/^Hra-samiti, 130, u//a, 295 n I. utkalika, 218 n i. utku;7/^ana, 373 n 2. uttaragu«a, 143, 144. utpalakush/a, 276. utpadana, 353 n 4. utsarpi«i, 17 n, 42 n 2, 200. udaga, an aquatic plant ? 391. udgama, 353 n 4. uddish/a, 383 n 3. udbhinna, 132 n. unmijra, 132 n. unmijrita, 133 n. upadeja, 154. upadhipratyakhyana, 160, (167), upabhoga, 194 n 2. upama, 19 n 2. upayukta, 130 n 3. upayoga, 153 n 6. upajanta, 356 n i. upa^antamoha, 155 n i. upasampada, 142. upadhyaya, 179 n 4. ullova, 204 n I, uvasampanna, 421 n i. uvvehaliya, a plant, 391. usi«a, 9. usira, a perfume, 276. usu = ishu, 285 n 2. ussaya«a = mana, 302 n 5. vhimgaWya, 221. INDEX OF SANSKRIT AND VRAKRIT WORDS. 445 rigv\, 178 n 2. r/shi, 244. ekatva, 154 n i. ekagramana/jsannivejana, 159, (166), ekendriya, 42 n i. egatta, 208, 213 n i. egayata = ekakin, 286 n 2. elami^Ma, a plant, 374. eshawa, 27111, 129, 131 n 3, 178, 353 "4- esava, a plant, 391. esiya, 301 n 2. airyapathika, n 2. 172 ns, 298 n 3, 364 = eka^, 275 n 3. ,, 140. oe dm, ogadha, 135 n 2. ogahawa, 211 n i. ogha, 134 n 2. omawa = apamana, 247 n r. aughika, 134 n i. auddesika, 131 n 7. aupagrahika, 134 n i. kahkawa, 221. ka/'^^abhawiya, a plant, 391, ka///^ahara (kash/>6ahara), 220. katb'ma., a plant, 357. kaWaka, tier, 288 n 3. kawha, 217 (kr/shwakanda, n i). kandarpabhavana, 230, 231. kandu, a plant, 391. kapittha, 198. kamar, 96 n 2. kara«agu«a, 156 n 7. kara?/agu«ajredhi, 163 n i. karawasatya, 160, (169). kar«api//ja, 381 n 2. karmapatha, 83 n 2. karva/a, 176 n 7. kalankalibhava, 3 87 n 2. kalama, a plant, 374. kalambuya = kadamba, 391. kalpa, 16, 164. kalpasthita, 157 n 3. kashayapratyakhyana, 160, (167). kaseruya = kajeru, 391. kau = kap6ta, 197 n 4. kakini, jewels, 366 n 4. kakin?, a small coin, 28. ka;7§-ika, 72 n 3. kamaduh, 104. kaya, a plant, 391. kayakleja, 175. kayaguptata, 160, (170). kayagupti, 130. kayasamadharawa, 160, (170). kayiki, scil. kriya, 181 n 5. karshapawa, (28), 105. kalapratikramana, 145, 147, 148, kalasya pratyupekshawa, 159, (164). kasha, 197. kasavaga = napita, 276 n 6. kimpaka, 187, kiriya/Z^awe, 355 n 2. kilvishabhavana, 230, 231. kukkuJa, 221. kii/^/^aplia«aka, 116 n i. kukibaka, a plant, 357. kuJambaya, 216 n 16. ku^uvvaya, 215. kunda-flowers, 197. kumara, 96 n 2. kula, 179 n 4. kulattha, a plant, 374. kulala, 68 n i. kulalaya, kula/a, mar^ara, 417 n 4. kma, a grass, 357. kuhawa, a plant, 391. kuha«a, 216 n 8. kuha<^a, 96 n i. kuhe^avi^^a, 105 n 5. kura, 391, 392. ketana, 262 n 3. keyakandali, 215. ko/M=kiuayitva, 285 n 4. kotthala, 92. kodrava, a kind of grain, 359. kolasuwaya, 94 n 3. kriya, 154, 181 n 5. krita, 132 n, krodhapiwfi'a, 133 n. krodhavi^aya, 161, (171). kroja, 212. kshapakajreH', 45 n 2. kshaniapa«a, 159, (164). kshanti, 160, (169). kshiwamoha, 155 n i. khalada«a, 369 n i. khaluwka, 150 n i. khurudiiga, 395 n 7. khe^a, 176 n 6. khora, an animal, 395. gaM/ja, (324). ga«a, 149, n I, 179 n 4. gawipi^age, 345. 446 GAINA stjTRAS. gaw^Z^iyasatta, 195 n i. gandhana, 118 n 3. gandhahastin, 113 n 2. galigaddaha, 150 n i. gavesha«a, 131 n 4. ga«awga77ika, 79 n i. gathashoiYajaka, 235 n i. garava, 98 n i, 181 11 i. gaha, 333 n 1. gilli, a swing, 373 n 3. gu^X7ja, 216 n i , gu«§-uka, 216 n 5, gu«a, 153 n r- guwavrata, 383. guwasthana, 155 n i, 172 n 4. guptata, vide man6°, vag°, kaya°. gupti,^52, 98, 107, 129, 135, &c. gurusadharmikajujru^hawa, 158, (162). go^^^aka, 145 n 3. gotra, 193, 194, 195, 305, 322; = chuich, 321, 327, 423. goniQtrika, 177, n 4. graha«aisha«a, 131 n 5, 133 n. gramaka^ifaka, 380 n 2. glana, 179 n 4. ghana (a wind), 218. gharak6illa = gr/hak6kila, 395. ghatin, 163 n 3, ghrawendriyanigraha, 161, (171). ^akkhu, 193 n 2. ^akra, 41. ^akravartin, 85 n i, ^akshurindriyanigraha, 161, (171). ^akshvirdarjana, 172 n 3. /^aturindriya, 43. ^aturviwjatistava, 159, (163). >^andana, 214, 219. i^andalaka, a copper vessel, 277 n 4, ^ara«akara«aparavid, 355 n i. ^ariya, 9. /tarina/^ataka, 224 n i. ^auppaiya, an animal, 395, ^auppaya, 103 n i. Hritrasampannata, 160, (171). ^ikitsa, 133 n. ^uya, 28 n 2. ^Qr«ay6ga, 133 n. ^eie, 36 n 2. ^aitya, 36 n 2, 100 n 3. ^aityakarman, 242 n 3. ^Aattaga, a plant, 391. ^/6admastha, 155 n i, 157. ^^andana, 142. >JZ'anna = maya, 257 n 2. ^Ziardita, 133 n. ^/6imala, 150 n 4. .^/j'edopasthapana, 157. khoya, 341. ^aga///:?abhasi, 320 n 2. ^amaiya = yamakiya, 329. ^amaiya, 249 n i, ^ammayaw, 332. ^alakanta, 214. ^•alaHri, 221. ^a]a«a = kr6dha, 248 n 4. ^alla, 9. ^aya«a, 9, 130 n 2. ^alaga, 219. ^avat, 215. ^ihvendriyanigraha, 161, (171). ^iva, 154, 164 n 5, 207 n 3, ^oha, an animal, 395. ^wanasampannata, 160, (170). ^«anavara«iya, 192. ^/A'i«^M = kalaha, 349 n 3. ^^a«§-M = maya, 321 n i. dh^xika, 95 n 2, 224, 324. tagara-powder, 276. tawaphasa, 9. tawahara (tm;ahara), 220. tathakara, 142. tantavagaiya, 221. tantu^a, 13 n 2. tapas, 159, (166). tapasvin, 179 n 4. tammuyatta, tamomukatva, 363 n 3. talapu/a (a poison), 77. talaiic/a, 77 n i. tiu//i^^a, 235 n 3. tippami, 346 n i. tirikkha, 221 n 4. tumbaka, 197. tula, 3S6 n 2. tuhaga, 217. turya, 371. tr/sh«a, 185 n 3. trayastriwja, 88 n 2. trika/uka, 198. trindriya, 43. thaKiilla=kr6dha, 302 n 4. thilli, 373 n 4. thihuya, 216. INDEX OF SANSKRIT AND TRAKRIT WORDS. 447 dawsamasaya, 9. daWa, 181 n i. daWasamadana, 356 n 3. darjanasampannata, 160, (171). dar.ranavara«iya, 192. davie = dravya, 333 n 2. dayaka, 133 n. diga;7i/ja, 9. duga, 220, duttara, 186 n i. duruvasawbhava, 395 n 6. duha;«duha, 254 n 3. dutakarman, 132 n. devautte, 244 n 3. dejavakajika, 431 n i. dehati = pajyati, 240 n 3. dogu/ikbi, 25 n 4. dola, 221. dosa, 56 n 2. dravya, 153 n i. drfwamukha, 176 n 8, dvmdriya, 42. dharraa, 153, 154, 207, &c. dharmakatha, 159, (166). dharmajraddha, 158, (162). dhatr'ikarman, 132 n. dhihkawa, 22 t. dhuya, 257 n 6. dhunia, 134 n. dhruva, 32 n, nakshatra, 144. nagara, 176 n 3. nandavatta, 221. nandyavarta, 221 n 2. napuwsakaveda, 162 n 4. naya, 155. nayuta, 29, n i. nayutafiga, 29 n i, naman, 193, 194, 195. naya=^«ata, a simile, 338 n i. nioga^/M, 2, n 2, 4 n 2. nikshipta, 133 n. nigama, 176 n 4. nigraha, vide jrotrendriya", ,^akshur- indriya°,ghra7zendriya°,^ihvend- riya°, sparjanendriya". nidana, 60 n 3, 162 n 3. nidra, 193 n 2. nidranidra, 193 n 2. ninda, 158, (163). nimitta, 132 n. niyaga«;6i, 4 n 2. niyagapaa'ivanna, 386 n i. niyuta, 29 n i. nir§-ara, 14 n i. nirveda, 158, (161). nivvehaliya, a plant, 391. nishpava, a plant, 374. nisarga, 154. nisihiya, 9. nissae = nijraya, 350 n i, niya, 221. niima = praX'/^/^anna, 265 n i. numa = maya, 241 n 3, 248 n 5. naishedhiki, 142. no-kashaya, 172 n i, 190 n i. pailaiya, an animal, 395, pakshapi«(/a, 4 n i. pagasa = kr6dha, 257 n 5. pa.kkd'ka., 357 n 4. pa/^/^ayati = pratyayati, 361 n 4. pa^^ava, 153 n i, 178 n i. pa;7^akujila, 80 n 2, pa;7/^ajikha = kumara, 294 n i. pa/7/^endriya, 43. pampa/aha, 371. pa«ana, 176 n 9. pa/Zikamittu kaiassa, 148 n 4. pac/ileha, 79 n i. pawaga, an aquatic plant, 391. patangavithika, 177, n 4. pattahara (patrahara), 220. pada, 143, n 2, padakambala, 78 n i. panaka, 217. panna, 9. pappaka, a plant, 357. para, a grass, 357. paraka, a plant, 359. paraka^/a, 6 n 2, 204 n 2. paramadharmika, 182 n 5. paravartana, 159, (165). paravritti, 132 n. paritapaniki, scil. kriya, 181 n 5. paripr/'^,^/^ana, 159, (165). paribhogaishawa, 131 n 6, 134 n. pariharavijuddhika, 157. pariharika, 157 n 3. parisaha, 9, 183 n 2. paryastika, 3 n 2. paryaya, 153 n i. paryayadharma, 109. parvaga, 216 n 7. paliu;7'^aga, 199 n 3. paliu;7/^a«a = maya, 302 n 2. palimantha, 302 n 6. palimokkha, 317 n 3, paliyantam, 251 n i. paliya, ga = par 393- 448 GAINA SUTRAS. palyopama, 84 n i, 200 ff. palli, 176 n 5. palloya, 219. palhatthiya, 3 n 2. pajawsa = 16bha, 257 n 3. paulla, slippers, 277 n 6. pakajasani = indra^ala, 366 n 6, patala = samudra, 264 n 2. padapopagamana, 176 n i. plpa, 154. pasattha = parjvastha, 24on2,27oni. piiiga, 270. ]p[tihima.msi, 362 n r. piwwagapiWi, 414 n 3. pivasa, 9. pihita, 133 n. pW^asappi = pi/Msarpin, 269 n 2. pukkhalatthibhaga, 392. pU(^/j6siya, 293n2, 3i8n2. puKwakhandha, pu«yaskandha,4 1 5 n i . pu«ya, 154. pura«a purabheda«i, 102 n 2, 451. pulaka, 2 14. puvwasawthuya, 7 n 2. puhutta, 208 n 5, 213 n i, 223 n 3. pudka, 132 n. putikarman, 312 n i. puyawa, 270 n 4. puyawasae, 330 n 2. purva, 16 n 1, 29 n i. purvanga, 29 n i. pWthaktva, 154 n i. pen, 177, n 4. pokkbam, 102 n I. pottiya, 221. potthaw, 102 n I. p6ya^arau = p6ta_§-arayu, 302 n i. poUa (pulla), 105 n 2. prakirwa, 155. pra^ala, 193 n 2. pra>^alapray('ala, 193 n 2. prawita, 178 n 3. pratip/v'/^-^/jana, 142. pratirupata, 160, (168). pratyakhyana, 159, (164), 19411 1, 383. pratyakhyana, vide sambhoga", upadhi°, ahara°, kashaya", y6ga°, jarira°, sahaya°, bhakta", sad- bhava°. pradeja, 194 n 4, pradejagra, 194 n 4. pramawa, 155. pravra^ya, 204. pra«a, 164 n 5. pra;zatipatiki kriya, 181 n 5. pradu/Aara«a, 132 n. pradveshiki, scil. kriya, 181 n 5. prabhr/'tika, 132 n. pramitya, 132 n. prayajiitta, 179. prayaj/^ittakarawa, 159, (164). premadveshamithyadarjanavijaya, 161, (172). phalagavata//^i, 297 n i. phasuya, 6 n i. phi^/ai, 103 n 2. badara, (34). bandha, 154. bahira, 155 n 2. bij§-a, 154. bi_§-6daka, 267 n 3, 313 n 5. buddha, 2 n i, 3 n i, 5 n 2, 7 n 2, 45, 45 n 3 and 5, 84 n 3. buhae, 45 n 2. bodhi, 34. brahmagupti, 182 n 2. brahman = moksha, 413. bhaktapratyakhyana, 160, (168), 176 n I. bhadantawaw, loi n i. bhante, 338 n 2. bhaya«a = 16bha, 302 n 3. bhayantaro, 380 n 3. bhavana, 69, 183 n 4. bhavasatya, 160, (169), bhasha-samiti, 129. bhikshaX'arya, 175. bhikshudharma, 182 n 3. bhii^^amo/^aka, 214. bhuta, 164 n 5. bhoga, 194 n 3. manghu, 34. ma^_^§-/)attha = loblia, 248 n 6. ma/amba, 176 n 10. ma«ana«a, 152 n 2. mawrt'alika, 21S n 2. madasthana, 361 n i. mat!, 152 n i. mana/.'paryaya, 152, 193. mana/jsamadliara«a, 160, (170). mano-guptata, 160, (169). mano-gupti, 130. mantradosha, 133 n. marawakala, 175. masaragalla, 214. masfira, a plant, 374. mahapali, 84, n i. mai//Mna = matr/sthana (or maya- sthana ?), 304 n 4. INDEX OF SANSKRIT AND VRAKRIT WORDS. 449 maivahaya (matr/vahaka), 219. manapi?z^a, 133 n. manavi^-aya, 161, (171). mayavi,g-aya, 161, (171). mardava, 160, (169). malahr/ta, 132 n. maliiga (malfika), 220. masha, 34, 374. maha«a, 252 n i. mi^^ati = miyate, 292 n 2. mithyakara, 142. milakkhu, mle/^>^.6a, 414 n 3, 4. mukti, 160, (169). mii;7_§-a grass, 340. mudga, a plant, 374. muni, 140. musiWi^Z)], 217. mulakarman, 133 n, mulaya, mulaka, 215 n 15. inr/'ga/^'akra, 366 n 7. moksha, a tree, 357. mohabhavana, 230, 232, maireyaka, 198. niaunapada, 253 n 2. mrakshita, 133 n. yama, 136. Ya-iia, 318. yamaka, 329. yamakiya, 249 n r. yoga, 163 n 2, 184. y6gapi«^a,^i3 3^n. yogapratyakhyana, 160, (167). yogasatya, 160 (169). ra^6hara«a, 78 n i. rati, 190 n i. rasaparityaga, 175. ralaka, a plant, 359. risli/aka, 197. roga, 9. roggha, 95 n I- r6hi«i, a fruit, 197. laksha«a, forespelling, 366. laga«rf'asai«6, 379 n 2. lavavasahki, 316 n 2. lafl'/6a, 12 n I, 306 n 3, lipta, 133 n. lejya, 56 n i, 181, 196 ff. luha = rflksha, sawyama, 261 n 4. loka, 207 f. lodhra-powder, 276. lobhapiWa, 133 n, lobhavi^aya, 161, (172). [45] lohiwihuya, 216. lohitaksha, 214. vakkasa-pulaga, 34. va^^akanda, 217 (va^rakanda, n 2). vanaspati, 217. vandana, 159, (163). vapanika, 133 n. vartana, 153 n 5. vardhamana gr/ha, 38 n i. valaya, 216 n 6. vaha, 9. vaksamadhara«a, 160, (170). vagguptata, 160 (170). vaggupti, 130. va-^ana, 159, (165). vasawiya, a plant, 391. vasi/^andawakappa, 99 n i. vasimuha (°mukha), 219. viukkasa = mana, 241 n 2. viosagga, viusagga,viussagga, 179 n i. vikattha, 181 n 2. vikaha, 131 n 2. vigada, 10 n 3. vi/Jitta, 221. vi/^ittapattaya, 221. vi/Jitrajayanasanasevana, 159, (i66j. vi^aya, vide mana°, niaya°, kr6iha°, lobha^, prema°. vi^^a (vidvan), 84 n 2. vidyapiwrt'a, 133 n. vinaya, 179. vinivartana, 159, (167). vinnavawa = striya/?', 258 n i. vipratipanna, 367 n 2. vibhanga, 356 n 2. vibha^yavada = syadvada, 327 n 3. viramawa, 383. virati, 383 n 3. virali, 221. vilambaga, 293 n 2. visa««esi, 275 n i. vistara, 154. vissambhara, an animal, 395. vma, 371. vttaragata, 160, (169). virasana, 178. virya, 301 n 2. vusimao, 22 n i. ve///^i, 151 n 3. vedaniya, 168 n 3, 192, 193, 195. vedika, 145 n 5. veyaliya, 249 n i ; °magga, 253 n i. vera = vaira, karmabandha, 408 n 2. verattiya, 144. vesaliya, 244 n 2. Gg 450 GAINA SUTRAS. vesiya, 301 n 2. vainayika, 83 n 2. vaiyavritya, 160, 179, 181 n 7. vaishika, 353 n 8. vya%ana, forespelling, 366. vyavadana, 159, (i66j. vyutsarga, 179. jahkita, 133 n. jankhanaka, 219. jataghni, 37. jabala, 183 n i. jambukavartta, 177, n 4. jalya, 181 n i. jastrapariwamita, 353 n 6. jastratita, 353 n 5. jinsha, 198. /ilavrata, 383. jukladhyana, 173 n i, 205 n i. jaiksha, 179 n 4. jaileji, i6r, 171 n 2, 172. jravaka, 108. jruta, 120, 152, 193. jrutasyaradhana, 159, (166). jrotrendriyanigraha, 161, (171). sa/wyama, 159, (166). sawyo^ana, 134 n. sawrambha, 135 n 5. sawlinata, 175. sawvara, 55, 73, n 2, 154. sawvartaka, 218. sawvega, 158, (161). sawstavapiWa, 133 n. sawhr/ta, 133 n. sakkarapurakkara, 9. sankaliya = jriukhala, 329 n i. sawkalpavikalpana, 191 111. sa??/kshepa, 154. sawkhi^^a, 43 n i, sawkhyeya, 43 n i. sangha, 179 n 4. sa.kkfM, a plant, 391. samgud., 181 n 3. saw^valana, 194 n i. sadha, 29 n 3. sattva, 164 n 5. satya, vide bhava°, kara?ia°, yoga°. sadavan, 220. sadbhavapratyakhyana, 160, (168) sa;wtati;« pappa, 208 n 3. sandhipatte, 331 n i. sanniveja, 177 n 2, saparikarma, 176 n i. sapehae, 25. samaya, 200, n 3, 235 n 2. samara, 5 n i, samavaya, 343 n i. samara, 177 n 3. samadharawa, vide man6°, vak°, kA O aya . samadhi, 185 n i. sainadhiyoga, 34 n 2, srtinarambha, 135 n 6. samahi, 266 n 3, 306 n i, 313 n 4, 32402, 328 ni, 384 ni, 417 n I. samita, 33. samlti, 52, 98, 129. samila, 94 n 4. samudawiya, 80 n i. samudanika, 354 n i. samusiya, 284 n 3. samosara^za = samavasara«a, 31502, 386 n 3. sampannata, vide ^«ana°, daivana", Hritra°. samparaya, 157. sambadha, 176 n 11. sambhoga, 167 n i. sambhogapratyakhyana, 159, (167). sammatta, 9. sammurX'/'iina, 223111,388111. sayogin, 172 n 4. sarirapratyakhyana, 160, (167). sarpal/^/^attra, 216 n 8. sarvagu«asaiiipur«ata, 160, (169). salila, 68 11 i. savvappaga = lobha, 241 n i. savvavanti, 336 n i. sassirili, 215. sahasamuiya, 154 n 2. sahasambuddha, 35 n 2. sahaya-pratyakhyana, 160, (16S). saliie, 251 11 4. sagaropama, 84 n i. sadharniika, 179 n 4. samaMri, 142. saniayika, 157, 159, (163). samudayika, 134 n i. saniparayika, 298 11 3, 353 n i, 364 n I. sasaka, 213. sahaya, 221. sihgiri^i, 221. siddhi, 246 n i. sirili, 215. siya, 9. siyasandiniawiya, a pakankin, 373 n 5, sihaka««i, 217. suuttara, 186 n 2. sukhajata, 159,(166). INDEX OF SANSKRIT AND PRAK7?7T WORDS. 451 su^osiya, su^/josiya, 257 n 6. subhagasowiya, a plant, 392, surathalaya, 369 n i. sukshma, 157. sCitra, 154. sura«a(ya), 217. suryakanta, 214. se^-fa, 9. sevala, an aquatic plant, 391. sehiya, 239 n 3. somangala, 219. sovariya = saukarika, 367 n 3. sauvira, 72 n 3. stavastutimafigala, 159, (164). striveda, 162 n 4, 274. sthavira, 73, 149, 179 n 4. sthapanakarmika, 132 n. snataka, 140, 417 n 3. sparjanendriyanigraha, 161, (171) sm/vti = mati, 153 n i. svadhyaya, 159, (165). hawsa, a washerman, 27 8 n 2. hawsagarbha, 214. haritakaya, 216 n 10. harili, 215. hastipippali, 198. hola, a word of abuse, 305 n i. CORRECTION. Page 102, verse 18, the phrase pura«a purabhedawi has been wrongly translated : ' which is among towns what Indra is (among the gods) ; ' it simply means: 'an old town.' For purabhedawi is the Prakrit equivalent of the Sanskrit and Pali word pu^abhedanam, town. Cancel note 2. Gg TRANSLITERATION OF ORIENTAL ALPHABETS. 453 Zi O t-H < H w r^ H n CA! bn <1 Q W W w o Q I^H < O Cfi rn I-H >./ w pa < O O fc J 1-1 ^ w =^ c^ J -H <1 I— I Pi O h* o o I— I H w <: 0^ H O OS •< O h Z z o en Z o u n n '^ *^ n. D 'O D :\) *0 ^^ q -^ oj <»^^ ^oj W ^ ^ ^ to n % c ^ n » - u«>Jt-' _- u<>J-»J [w tu/ -e -ai ^ :5 '^'Sd =^ C •a js ^ ■(-3 +3 c3 CO a; C ^ . »S *i ^ . . • • S -H • go . N "^ . • • • • • • . «« . *■ • • • • • ^ ^ • • • • e ^ . r^ ^r. «-» J-^ -.9 D " M • X • • • • 1 ^. • •*b • D i <3 -> • D-D • b : .^ ^ : < « • • ^^*v. rt 'tn 'D. i • 'b <-> D • 0 -» • .-o H-D :il :8 ^-^ P. • • b . .->^ ^> *> ''^ • • • . Q • • J • S : DO K k « « • i ui • • • « . !8 > ■ u • V :^ ■^ '*;=^ «o t^ K • • • >**& •< 2 i-t * • • « • • • f • o En ui • • * • • • • • S D >» • • ■ * -^ 'S • "^ ^ • c — • 05 • NJ "- ». • • • • • • • • ■ • * • . . . . . . • • CO CO . » . • . 3 3 • « « • • • . . ^ n . • r- CM - • ^ . 1— ■ • • * 1-H CM • c/: CO z 5 • u .22 S .2 « g 23 "a : 3 J ^ * «^ ^ •^ * •* .2 ■^ r\ #v 1 'i * -. a. «t 7 •I wv *■ *■ a2 0 c" "^ m m 00 c 73 O »-i CM CO ti 'f5 y ; b~ CO CT3 O f-< (w h9 ^ >*' . • (3- tr {5= IT » . ^ ! • • p*iP r: ti • • • • • ■** 'S "« ^ s • t. • • • • • • • . . . . :; H * * ' • s -^ o ca •<-> cS ^— ^ o o n ■■-1 uo '§ m a o 1—1 ci CO fi 1 •qD 3, o n Oh -1-- :§ o T3 o o «5 C a. m o I— I o5 •1-1 c3 r-» "s. "^ CQ W e3 rt ^ •^ 3 C a; to iz; C3 O a 00050'— i(MCOTtliC^t^ 456 TRANSLITERATION OF ORIENTAL ALPHABETS. )rt • c3 ^ » ij. : : : :. .]^ : '.ji^ : : : :;!^ : : : : • ••• •• •••• •••• rt £ W 1 » 2J V i]. : : : : . -1^ : iii) : : : :;]^ : : : : - ^- s • . .... cB.S:?«0 „-..<^....»- «- ^ ■6 g .... ,5:?/ • • • ^ . . . . - : . : ,i^ : : . 1. : : : : , c .* P $ M-^r \& }^^ ^ to fy 1 »v ^iv ! ! ! ^ 'f^ *. i i H W B <; K Oh < u. < 2 O m . u5 ....................... ♦ .•••» — 1 'S*S 2*S'S • • 'vSe • u O J0 o «« g ^ ^ :ni :- :S ■53 -o > 0 a • c -*- • Q . 'o 3 C 5 t - c ■' c H 1— ■1 e • • « « ■ • MM in 1— 1 »3 i s a o J CO -^ IC • .2 Ph ' * ' 2 o3 * , .2 (j3 ■> be .2 c ^ -2 -^ " ^ J ;S '-a ;2 Of .5 rt Q hJ J CO 05 o ^ (M ec ' ' ' S ' • '-^ . ^ -2 1 1 § 1 . '3 be ;S !=C OS ^ 1 !„ -^ - =^ 1 > ?< . ^ -? . ^ .2 ^ S " J , . 2 ' J . . 1 -i o 5 6 Q 6 fi • • • • ij i ^ i ^ 4 1— ■> cc 1 CV • • I • • • • « O ! '-3 5 O I o 1 (N 1 Sacred Books of the East TRANSLATED BY VARIOUS ORIENTAL SCHOLARS AND EDITED BY F. MAX MiJLLER. *^* Tkis Series is published luith the sanction and co-operation of the Secretary of State for India in Council. BEFORT presented to the ACADEiaii: DES IZTSCBIFTIOXTS, May 11, 1883, toy M. ERNEST RENAK. ' M. Renan presente trois nouveaiix one seconde, dont I'interet historique et volumes de la grande collection des religieiix ne sera pas moindre. M. Max " Livres sacres de I'Oiient " (Sacred Miillcr a su se procurer la collaboration Books of the East\ que dirige a Oxford, des savans les plus eminens d'Europe et avec une si vaste erudition et une critique d'Asie. L'Universite d'Oxford, que cette si sure, le savant associe de I'Academie grande publication honore an plus haut des Inscriptions, M. Max Miiller. ... La degre, doit tenir a continuer dans les plus premiere serie de ce beau recueil, com- larges proportions une oeuvre aussi pliilo- posee de 24 volumes, est presque achevee. sophiquement concue que savamment M. Max Miiller se propose d'en publier executee.' EXTRACT from the QUARTERI.Y REVIEW. ' We rejoice to notice that a second great edition of the Rig- Veda, can corn- series of these translations has been an- j^are in importance or in usefulness with nounced and has actually l)egun to appear. this English translation of the Sacred The stones, at least, out of which a stately Books of the East, which has been devised edifice may hereafter arise, are here being by his foresight, successfully brought so brought together. Prof. Max Miiller has far by his persuasive and organising deserved well of scientific history. Not power, and will, we trust, by the assist- a few minds owe to his enticing words ance of the distinguished scholars he has their first attraction to this branch of gathered round him, be carried in due study. But no work of his, not even the time to a happy completion.' Professor E. HARDY, Inaugural Lecture in the University of Preitourg, 188'7. ' Die allgenieine vergleichende Reli- internationalen Orientalistencono-ress in gionswissenschaft datirt von jenem gross- London der Grundstein gelegt worden artigen, in seiner Art einzig dastehenden war, die tJbersetzung der heiligen Biicher Unternehmen, zu welchem auf Anregung des Ostens' {the Sacred Books of the Max Miillers im Jahre 1874 auf dem East). The Hon. ALBERT S. G. CANNING, ' Words on Existing- Religions.' ' The recent publication of the " Sacred a great event in the annals of theological Books of the East" in English is surely literature.' 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A collection of the most iviportant religions, moral, and philosophical discourses taken from the sacred canon 0/ the Buddhists. Vol. XII. The .S'atapatha-Bra.hma/^a, according to the Text of the Madhyandina School. Translated by Julius Eggeling. Part I. Books I and II. 8vo, cloth, i2S. (yd. A minute account of the sacrificial ceremonies of the Vedic age. It contains the earliest account of the Deluge in India. [See also Vols. XXVI, XLI.] Vol. XIII. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part I. The Patimokkha. The Mahavagga, I-IV. 8vo, cloth, \os. 6d. The Vinaya Texts give for the first time a translation of the moral code of the Buddhist religion as settled in the third century B. C. [See also Vols. XVII and XX.] Vol. XIV. The Sacred Laws of the Aryas, As taught in the Schools of Apastamba, Gautama, Vasish//^a, and Baudhayana. Translated by Georg Buhler. Part II. Vasish//;a and Baudhayana. Svo, cloth, los. 6d. Vol. XV. The Upanishads. Translated by F. jMax ^Muller. Part II. The KaZ/za-upanishad, The Muwfl'aka-upanishad, The Taittiriyaka-upanishad, The Br^liadarawyaka-upanishad, The -Svetajvatara-upanishad, The Pra^;7a-upanishad, and The Maitraya«a-brahma«a-upanishad. Svo, cloth, \os. 6d. Vol. XVI. The Sacred Books of China. The Texts of Confucianism. Translated by James Legge. Part II. The Yi King. Svo, cloth, 10s. 6d. [See also Vols. XXVII, XXVIII.] VOL. XVII. Vinaya Texts. Translated from the Pali by T. W. Rhys Davids and Hermann Oldenberg. Part II. The Mahavagga, V-X. The A'uUavagga, I-III. Svo, cloth, loj. .61 •-■ ' ?^^^^^^H it-i "-^^^^^^^^^H *•■ >. ' ^^^^^^^^H ^ '^SH^ ^2*Nl -^3^, '^v TimS/ ' -W,' .\J^Rm^ >'"*!'55^k| .' ■ f. - ■•A#^^':V S Princeton Theological Seminary Libraries 1 1012 01247 647 Date Due h',!''>*..., >-yf ';i'!!^ wi.':- -r'v ■'}^'-^'^: