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THE
SACRED BOOKS OF THE EAST
[45]
Zondon
HENRY FROWDE
Oxrorp UNIversiTy Press WAREHOUSE
AMEN Corner, E.C.
Qe York
MACMILLAN & CO., 66 FIFTH AVENUE
THE
SACRED BOOKS OF THE EAST
TRANSLATED
BY VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F. MAX MULLER
VOL. XLV
Orford
AT THE CLARENDON PRESS
1895
(AW rights reserved |
Orford
PRINTED AT THE CLARENDON PRESS
bY HORACR HART, PRINTER TO THE UNIVERSITY
GAINA SUTRAS
TRANSLATED FROM PRAK&/T
BY
HERMANN JACOBI
PART II
THE UTTARADHYAYANA SUTRA
THE SOTRAKR/TANGA SOTRA
AT THE CLARENDON PRESS
1895
[AU rights reserved |
Digitized by Google
CONTENTS.
INTRODUCTION .
Lecture 1.
2.
3.
4.
5.
10.
11,
12.
UTTARADHYAYANA.
On discipline (especially for pupils)
On troubles. (About the twenty-two things
that cause trouble to monks) .
The four requisites (for the attainment of
beatitude) . .
Impurity. (Carefulness required ink obtaining
the end). : < .
Death against (and with) one’s will
. The false ascetic. (Wrong conduct leads to
perdition, right conduct to salvation)
. 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) . :
. Kapila’s verses (in praise of goed sonducr)
. The Pravragy4 of king Nami. (A dialogue
between him and Indra who advised him
to retain the royalty) -
The leaf of the tree. (A sermon by Mahavira
on the punishment of the sinner and the
reward of the righteous) . .
The very learned (monk; his virtues and is
superiority) .
Harikésa, (a Kandala, winded ones ches vicloty
over a Brahman, whom he converts)
13, Xitra and Sambhfita. (A dialogue on the
vanity of worldly pleasures)
14. Ishukéra. (A _ legend, illustrating the ex-
cellence of a monastic life)
Vv 4/5
vill
CONTENTS.
Lecture 15.
» 16.
re 17.
᾿ 18.
νος 84.
» 36.
7 32.
29.
The true monk; (how he should conduct
himself) . ;
The ten conditions of ἘΠ siaatiees
The bad Sramaza; (what a monk should avoid)
Safigaya. (King 5. turned monk ; he preaches
that the state ofa monk is preferable to that
ofa king; illustrations from Gaina history) .
. The son of Mrig&. (On the punishment in
the hells)
. The great duty of the Niteranthas: (A dia-
logue between king Srésika and a monk
on the happiness obtained by righteous-
ness. The bad monk is lost) .
. Samudrapfla, (turned monk. On the duties
of a monk)
. Rathanémi. (The etinnciignOrAtahe nent
his wife Ragimatt exhorts Rathanémi)
. Kési and Gautama. (The followers of Parsva
are brought over to the church of
Mahfvira)
The Samitis (and the Guptis)
The true sacrifice. (Gayagh6ésha, the ἘΠῚ
converts Vigayaghésha, the Brahman)
. The correct behaviour (of monks during the
several parts of day and night)
. The bad bullocks (compared to bad pupils
by Garga)
. The road to final deliverance: (On the
fundamental principles of Gainism)
The exertion in righteousness. (On the
seventy-three articles necessary for reach-
ing perfection)
. The road of penance. (On external and
internal austerities) .
. Mode of life. (A list of articles of the Gaina
faith according to the number of their sub-
divisions)
The causes of carelessness: (what excites the
passions and produces Karman)
PAGE
id
108
112
119
129
180
184
CONTENTS.
1X
PAGE
Lecture 33. The nature of Karman, (and the subdivisions
of it) 192
τ 84. On Lésy4 ἔ : 196
τ 35. The houseless monk. (The chief duties of
a monk) 203
- 36. On living beings dnd things without life.
(The contents of this Lecture are detailed
in note 2, pp. 206, 207) . 206
SUTRAKA/TANGA.
FIRST BOOK.
Lecture 1. The doctrine. (On some heretical doctrines) 235-248
Chapter 1. (Materialists, v.8; Ved4ntins, v.9;
other materialists, vv. 11, 12; Akriy4vadins,
v. 13; forerunners of the Vaiséshikas, v. 15;
Bauddhas, v. 17; Gamayas, νυ. 18) . ες 235
Chapter 2. (Fatalists, vv. 1-3; Agnostics,
v. 17; Kriyavadins, v. 24; Buddhists,
wv. 25-28, cf. p. 414) 239
Chapter 3. (Paurazikas, vv. 6-8; the followers
of Gésdla, vv. 11, 12 ; Vainayikas,v.14). 243
Chapter 4. (Some popular beliefs, vv. 6, 7.
Conclusion) . . 246
= 2. The destruction of Karnian; (ον to ἰοϑᾶ ἃ a
holy life) . . : : - 249-261
Chapter 1. : 5 249
Chapter 2. 253
Chapter 8. ‘ : ‘ 257
” 8. The knowledge of Gables . ; . 861-271
Chapter 1. (A monk encounters many diffi-
culties) . 261
Chapter 2. (He is tempted back t to ἀδ νοις
life) ἢ 263
Chapter 3. (He easily desponds: The oj τ
refuted that a monk should not provide a
sick brother with food) 265
Χ CONTENTS.
PAGE
Lecture 8. Chapter 4. (Several objections removed) 268
> 4. Knowledge of women . : . . 271-ἀὴ8
Chapter 1. (How women tempt a monk) 241
Chapter 2. (How they treat him afterwards). 275
3 5. Description of the hells . . ; . —- 279-286
Chapter 1 . . : . 279
Chapter 2. 283
i 6. Praise of Mahavira 287
τ 7. Description of the wicked. (No inane beings
should be destroyed; no merit in ablutions
and tending the sacrificial fire. A monk
should not be selfish) 292
P 8. On exertion. (Exertion not leading to works
recommended) ‘ : 297
is 9. The Law. (What a monk should abeaia
from) . : ; 301
» 10. Carefulness. (Some more injunciions and
prohibitions) . 306
» 11. The Path. (The same subject eoniintied and
concluded) 310
» 12. The creed. (On the four fieigsien: Agios:
ticism, v. 2; Vinayavada, v. 3 ; Akriyavada,
vw. 4-10; Kriydvada, v. 11 ff.) 315
» 18. The real truth. (Some duties of a pious
monk) . 5 . : . . + 820
» 14. The Nirgrantha. (The same subject con-
tinued) . . 324
» 15. The Yamakas. (Miscellaneous topics reared
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
Materialists, § 14 ff. Another school of
Materialists and the forerunners of the
Vaiséshikas, ὃ 20 ff. The Véd4ntins, ὃ 25 ff.
The fatalists, § 30 ff. Exhortation to follow
the true Law, ὃ 35 ff.) 335
CONTENTS.
Lecture 2. On activity. (The twelve kinds of committing
sin, and sinless actions. Some wicked
practices described, § 25 ff. Some more
wicked practices, ὃ 60 ff. Right conduct
of monks, ὃ 69 ff.; of laymen, ὃ 75 ff. Re-
futation of the 363 heretical philosophical
schools, § 79 ff. Conclusion) . :
Σ 3. Knowledge of food. (On the generation of
living beings) . ὲ ᾿ .
7 4. Renunciation of activity. (An action is sinful
though it be done unconsciously) .
- 5. Freedom from error; (what should be main-
tained and what not).
᾿ 6. Ardraka; (his dispute with Οδεβῖα, a ᾿Βυά.
dhist, a Védic priest, a Védantin, and a
Hastitapasa) . .
ἐν 7. Nalanda. (Udaka, a follower of Paiva, ἧς is
converted by Gautama) . 7 )
Inpex or Names anp SusjEcTS
InpEx or SANSKRIT AND PRAKRIT WorpDS
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East
xi
PAGR
355
388
398
405
409
453
INTRODUCTION
TEN years have elapsed since the first part of my
translation of Gaina Sitras appeared. During that decen-
nium many and very important additions to our knowledge
of Gainism 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 Gaina 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 Gainas. The development of Gaina
learning and science has been studied by Professor Leumann,
and some Gaina 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 Svétambara sect has been edited
1 Das Aupapatika Sftra, in the Abhandlungen fiir die Kunde des Morgen-
landes, vol. viii; and Dasavaikdlika Satra und Niryukti, in the Journal of the
German Oriental Society, vol. xlvi.
3 The Uvasaga Dasfo: (in the Bibliotheca Indica), vol. i. Text and Com-
mentary, Calcutta, 1890 ; vol. ii. Translation, 1888.
* Berlin, 1888 and 1892.
4 In the Indische Studien, vol. xvi, p. 211 ff., and xvii, p. 1 ff.; translated
in the Indian Antiquary and edited separately, Bombay, 1893.
5 In the Actes du VI Congrés 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 48th vol. of the Journal of the German Oriental
Society.
xiv GAINA SOTRAS.
by myself!, and the history of some of their Gak&has has
been made known from their lists 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 Gaina 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 Hémaandra*. The same scholar has deciphered
the ancient inscriptions, and discussed the sculptures
excavated by Dr. Fiihrer at Mathura’, and the important
inscriptions at Sravaza Belgofa have been edited by
Mr. Lewis Rice*; M. A. Barth has reviewed our know-
ledge of Gainism 5, and likewise Biihler in a short paper ὃ.
Lastly Bhandarkar has given a most valuable sketch of the
whole of Gainism™. All these additions to our knowledge
of Gainism (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 (G#4trzputra),
who is commonly called Mahavira or Vardham4na, was
a contemporary of Buddha; and that the Nigazs/as®
1 The Parisishfaparvan by Hémaandra, Bibliotheca Indica.
3 Denkschriften der philos.-histor. Classe der kaiserl. Akademie der Wissen -
schaften, vol. xxxvii, p. 171 ff.
3 Wiener Zeitschrift fiir die Kunde des Morgenlandes, vols. ii and iii.
Epigraphia Indica, vols. i and ii.
* Bangalore, 1889.
5 The Religions of India. Bulletin des Religions de l"Inde, 1889-94.
4 Uber die indische Secte der Jaina. Wien, 1887.
7 Report for 1883-84.
δ Nigan¢ha is apparently the original form of the word, since it is thus
spelled in the Aséka inscription, in Pali, and occasionally by the Gainas,
though the phonetic laws of all three idioms would have given preference to
the form niggantha, the more frequent spelling in Gaina works.
INTRODUCTION. XV
(Nirgranthas), now better known under the name of Gainas
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 Gainas, 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 Nigaz¢has,
their doctrines and religious practices.
In the Anguttara Nikaya, III, 74, a learned prince of the
Likkhavis of Vaisdli, Abhaya', gives the following account
of some Nigaztha doctrines: ‘The Nigaztha NA&taputta,
sir, who 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 (niggara)
which is really effective.’
The Gaina counterpart to these tenets can be collected
from the Uttaradhyayana 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,’ § 37.
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 Srézika, was a patron of the Gainas, and is frequently mentioned in
their legends and in the canonical books. In the Maggsima Nikadya 58
(Abhayakumfra Sutta) it is related that the Nigan/ka 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 succeed, 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 védan4., perception], is
free from sorrows; though still in the Sams4ra, 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 Gainas.
Another piece of information about Nigaz¢ha doctrines
may be gathered from the Mahavagga VI, 31 (5. B. E.,
vol. xvii, p. 108 ff.) There a story is told of Stha 1, the
general of the Li&kAavis, who was a lay disciple of NA&ta-
putta. He wanted to pay the Buddha a visit, but Nata-
putta tried to dissuade him from it, because the Nigaz/has
held the Kriy4vada, while the Buddha taught the Akriy4a-
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
Niganthas embraced the Kriyavada is borne out by our
texts ; for in the Sftrakrztanga 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
Aféranga Sitra I, 1, 1, 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 ;”
“T shall allow another to do it.””’
Another lay disciple of Mahavira, converted by the
Buddha, was Upali. As narrated in the Maggdima Nikaya
56, he ventured upon a dispute with him whether the sins
of the mind are heaviest, as the Buddha teaches, or the
1 The name Stha occurs in the Bhayavatf (Calcutta edition, p. 1267, see
Hoernle, Uvasaga Das&o Appendix, p. 10) as that of a disciple of Mahavira; but
as he was a monk, he cannot be identified with his namesake in the Mahavagga,
INTRODUCTION. xvii
sins of the body, as the Nigaztka NAtaputta contends. In
the beginning of the discourse Upali states that his master
uses the term dazda, punishment, for what is commonly
called kamma, deed, act. This is true, though not quite
to the letter; for the word kamma occurs also in the
Gaina Sitras in that sense. The term daxda, however, is
at least as frequently used. Thus, in the Sitrakvzt4nga 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 daxzda-
samad4ze, and in the remaining cases kiriy4¢h4ne, i.e.
kriyAsthana.
The Nigawtha Upéli goes on to explain that there are
three dazdas, the danda of body, that of speech, and that
of mind. This agrees with the Gaina doctrine expressed
in nearly the same words in the Sth4n4iga Sftra, 3rd
uddésaka (see Indian Antiquary, IX, p. 159).
The second statement of Up§li, that the Nigamthas con-
sider sins of the body more important than sins of the
mind, is in perfect harmony with Gaina views. For in the
Sdtrakrvitanga 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 Anguttara Nikaya ITI, 70, 3, some practices of
Nigaztka laymen are discussed. I translate the passage
thus: ‘O Vis&kh4, there is a class of Samamas who are
called Nigazthas. They exhort a SAvaka thus: “ Well,
sir, you must desist from doing injury to beings in the East
beyond a yégana from here, or to those in the West, North,
South, always beyond a yégana 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 Gainas, which
[45] b
”
XViil 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 cannat, 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 Gainas 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. 26 ff., where
the sound principle of the Buddhists is ridiculed by applying
it to a fictitious and almost absurd case.
The passage in the Anguttara Nikaya, which we have
just discussed, goes on as follows: ‘On the Upésatha day
they exhort a Savaka thus: “ Well, sir, take off all your
clothes and declare: I belong to nobody, and nobody belongs
tome.” 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 Nigaztas) 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 Nigantha
layman became, during the Upésatha 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 Pésaha rules of the
Gainas. Bhandarkar gives the following definition of Pésaha
INTRODUCTION. xix
according to the Tattvarthasd4radipiké, which agrees with
what we know about it from other sources: ‘ Pésaha, 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 Pésaha obser-
vances of the present Gainas are apparently more severe
than those of the Buddhists, still they fall short of the above
description of the Nigawtha rules; for a Gaina layman
does not, to my knowledge, take off his clothes during the
Pésaha 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 Gainas have abated somewhat in their
rigidity with regard to the duties of laymen.
Buddhaghésa, in his commentary on the Brahmag4la
Sutta, Digha Nikaya I, 2, 381, mentions the Nigaz¢has as
holding the opinion, discussed in the text, that the soul has
no colour, in contradistinction to the Agivikas, who divide
mankind into six classes according to the colour of the
Atman; both Nigazthas and Agivikas, however, agree in
maintaining that the soul continues to exist after death
and is free from ailments (arég6). Whatever may be the
exact meaning of the last expression, it is clear that the
above description squares with the opinions of the Gainas
about the nature of the soul, as described below, p. 172 f.
- In another passage (I.c. p. 168) Buddhaghésa says that
Nigantha N&taputta considers cold water to be possessed of
life (so kira sit6daké sattasa##i héti), for which reason he
does not use it. This doctrine of the Gainas is so generally
known that I need not bring forward any quotation from
the Sdtras in support of its genuineness.
This is nearly all the information on the doctrines of the
1 Sumaagala Vilasinf, p. 119 of the Pali Text Society edition.
be
xx GAINA SOTRAS.
ancient Nigaz¢kas which I have been able to gather from
the Pali 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 Nigan‘has mentioned
agree with those of the present Gainas, and they comprise
some of the fundamental ideas of Gainism. It is therefore
not probable that the doctrines of the Gainas have under-
gone a great change in the interval between the quoted
Buddhist records and the composition of the Gaina canon.
I have purposely deferred the discussion of the classical
passage on the doctrines of Nigaz¢za N&ataputta, because it
leads us to a new line of inquiry. The passage in question
occurs in the Sama#a#aphala Sutta of the Digha Nikaya’.
I translate it in accordance with Buddhaghésa’s com-
ment in the Sumangala Vildsini. ‘Here, great king, a
Nigaztha is protected by restraint in four directions (£4tu-
yamasamvarasamvut6). How,great king, is a Nigantha
protected by restraint in four directions? Here, great king,
a Nigaztha 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 Nigaw¢ha is protected by restraint
in four directions. And, great king, because he is thus
protected, the Nigazfha NAataputta’s soul is exalted, is
restrained, is well settled ?.’—This is, certainly, not an accu-
rate nor an exhaustive description of the Gaina creed,
though it contains nothing alien from it, and successfully
imitates the language of the Gaina Sftras. As I have
already explained elsewhere’, I think the term #Atuy4ma-
samvarasamvut6 has been misunderstood not only by
the commentator, but also by the author of the text. For
1 Page 57 of the edition in the Pali Text Society.
3 The translations of Gogerly and of Burnouf in Grimblot, Sept Suttas Palis,
were made without the help of a commentary, and may, therefore, be passed
by. It is, however, open to doubt whether Buddhaghésa has drawn his in-
formation from genuine tradition, or had to rely on conjectures of his own.
5 See my paper, ‘On Mahfvira and his Predecessors,’ in the Indian
Antiquary, IX, 158 ff., where some of the above problems have been treated.
INTRODUCTION. Xxi
the Pali AtuyA4ma is equivalent to the Prakrit katug-
gama, a well-known Gaina term which denotes the four
vows of Parsva in contradistinction to the five vows (pa#z#a
mahavvaya) of Mahavira. Here, then, the Buddhists, I
suppose, have made a mistake in ascribing to Nataputta
Mahavira a doctrine which properly belonged to his prede-
cessor PArsva. This is a significant mistake; for the
Buddhists could not have used the above term as descrip-
tive of the Niga#¢ka creed unless they had heard it from
followers of Parsva, and they would not have used it if the
reforms of Mahavira had already been generally adopted
by the Nigamthas at the time of the Buddha. _I, therefore,
look on this blunder of the Buddhists as a proof for the
correctness of the Gaina tradition, that followers of Parsva
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 Aggivésana, i.e. Agnivaisyayana ;
according to the Gainas, however, he was a Kasyapa, and
we may credit them in such particulars about their own
Tirthakara. But Sudharman, his chief disciple, who in the
Sdtras is made the expounder of his creed, was an Agni-
vaisyayana, and as he played a prominent part in the pro-
pagation of the Gaina religion, the disciple may often have
been confounded by outsiders with the master, so that the
Gétra of the former was erroneously assigned to the latter.
Thus by a double blunder the Buddhists attest the exis-
tence of Mahavira’s predecessor Parsva and of his chief
disciple Sudharman.
That P4rsva was a historical person, is now admitted by
all as very probable ; indeed, his followers, especially Kési},
who seems to have been the leader of the sect at the time
of Mahavira, are frequently mentioned in Gaina Sdtras 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 Ragaprasnt Parsva has a discussion with king Paési and converts
him, see Actes da VI Congrés International des Orientalistes, vol. iii,
P. 490 ff.
ΧΧΙΪ GAINA SOTRAS.
the Uttaradhyayana, Lecture XXIII, how the union of the
old and the new church was effected, is of much interest in
this respect. Kési and Gautama,.the representatives and
leaders of the two branches of the Gaina church, both at
the head of their pupils, meet in a park near Srdvastt; the
differences in their creed concerning the number of great
vows, and the use or disuse of clothes are explained away
without further discussion, and full harmony with regard to
the fundamental ethical ideas is satisfactorily established by
the readiness with which allegorical expressions of the one
speaker are understood and explained by the other. There
seems to have been some estrangement, but no hostility
between the two branches of the church; and though the
members of the older branch invariably are made to adopt
the Law of Mahavira, ‘ which enjoins five vows,’ it may be
imagined that they continued in some of their old practices,
especially with regard to the use of clothes, which Mahavira
had abandoned. On this assumption we can account for
the division of the church in Svétambaras and Digambaras,
about the origin of which both sects have contradictory
legends!. There was apparently no sudden rupture ; but
an original diversity (such as e.g. subsists now between the
several Gakkhas of the Svétambaras) ripened into division,
and in the end brought about the great schism.
The records in the Buddhist Canon are not repugnant to
our views about the existence of the Nigazthas before
N&taputta; for the Nigaz¢kas must have been an important
sect at the time when Buddhism took its rise. This may be
inferred from the fact that they are so frequently mentioned
in the Pizakas as opponents or converts of Buddha and his
disciples ; and as it is nowhere said or even merely implied
that the Niganthas were a newly-founded sect, we may
conclude that they had already existed a considerable time
before the advent of the Buddha. This conclusion is sup-
ported by another fact. Makkhali Gésdla, a contemporary
4 See my paper on the origin of the Svétambara and Digambara sects in the
Journal of the German Oriental Society, vol. xxxviii, p. 1 ff.
INTRODUCTION. Xxili
of Buddha and MahAavira, divided mankind into six classes?!.
Of these, according to Buddhagh6ésa 3, the third class con-
tains the Nigazthas. Gésala probably would not have
ranked them as a separate, i.e. fundamental subdivision of
mankind, if they had only recently come into existence.
He must have looked upon them as a very important, and
at the same time, an old sect, in the same way in which, in
my opinion, the early Buddhists looked upon them. As
a last argument in favour of my theory I may mention
that in the Maggdima Nikaya 35, a disputation between
the Buddha and Sakaka, the son of a Nigav/éha, is narrated.
Sakkaka is not a Nigaztha himself, as he boasts of having
vanquished NAataputta in disputation’, and, moreover, the
tenets he defends are not those of the Gainas. Now when
a famous controversialist, whose father was a Nigaz¢ha, was
a contemporary of the Buddha, the Nigaz¢has can scarcely
have been a sect founded during Buddha’s life.
Let us now confront the records of the Gainas about the
philosophical doctrines of heretics, which they had to combat,
with such as the Buddhists describe. In the Sitrakritanga
Ii, 1, 15 (p. 339 f.) and 21 f. (p. 343) two materialistic
theories which have much in common are spoken of. The
first passage treats of the opinion of those who contend
that the body and the soul are one and the same thing ; the
second passage is concerned with the doctrine that the five
elements are eternal and constitute everything. The ad-
herents of either philosophy maintain that it is no sin to
kill living beings. Similar opinions are, in the Samaf#a-
phala Sutta, ascribed to Piraza Kassapa and Agita Késa-
kambali. The former denies that there is such a thing as
sin or merit. Agita Késakambali holds that nothing real
1 SAamaAAaphala Sutta, Digha Nikaya 11, 20.
2 Sumangala Vildsint, p. 162. Buddhaghdsa expressly states that Gésala
reckoned the Nigasshas lower than his own lay disciples, who form the fourth
class.—As Buddhaghésa does not take umbmge at Gésjla’s reckoning the
Bhikkhus still lower, it is clear that he did not identify the Bhikkhus with
the Buddhist monks.
3 See p. 250 of the Pali Text Society edition.
XxiV GAINA SOTRAS.
corresponds to the current transcendental ideas. He more-
over maintains: ‘Man (purisé) consists of the four ele-
ments; when he dies, earth returns to earth, water to
water, fire to fire, wind to wind, and the organs of sense
merge into air (or space)'. Four bearers with the hearse
carry the corpse to the place of cremation (or, while it is
burned) they make lamentations ; the dove-coloured bones
remain, the offerings are reduced to ashes.’ The last
passage recurs with few alterations in the Sdtrakv:tanga,
p- 340: ‘Other men carry 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*.’
In connection with the second materialistic system (p. 343,
§ 22, and p. 237 f., vv. 15, 16) a variety of it is mentioned,
which adds the permanent Atman or soul as a sixth to the
five permanent elements. This seems to have been a pri-
mitive or a popular form of the philosophy which we now
know under the name of Vaiséshika. To this school of
philosophy we must perhaps assign Pakudha Kaksdyana
of Buddhist record. He maintained * that there are seven
eternal, unchangeable, mutually independent things: the
four elements, pleasure, pain, and the soul. As they have
no influence upon one another, it is impossible to do any
real harm to anybody. I confess that to maintain the
eternal existence of pleasure and pain (sukha and dukkha)
and to deny their influence on the soul, seems to me
absurd ; but the Buddhists have perhaps misstated the
original tenets. At any rate,theviews of Pakudha Kaksayana
1 Ak4sa; it is not reckoned as a fifth element in the Buddhist account, but it
is so in that of the Gainas, see below, p. 343, and p. 237, verse 15. This is a
verbal, rather than a material difference.
31 put here the original texts side by side so that their likeness may be
more obvious:
Asandipatkama purisd matam Adahande parthi niggai, agavig-
adaya gakkhanti γᾶνα A/ihand ghamité sarire kavétavanndim
padini paf#apenti, kAapdtakani afthini Asandipaftzama purisa
atthini bhavanti, bhassantashutiys. gama pakkigakéhanti.
5 Loc. cit., p. 56.
INTRODUCTION. XXV
come under the denomination of Akriy4avada; and in this
they differ from the Vaiséshika proper, which is a Kriyavada
system. As these two terms are frequently used both by
Buddhists and Gainas, it will not be amiss to define them
more accurately. Kriy4vdda is the doctrine which teaches
that the soul acts or is affected by acts. Under this head
comes Gainism, and of Brahmanical philosophies Vaiséshika
and Ny4ya (which, however, are not expressly quoted in the
canonical books of either Buddhists or Gainas), and appa-
rently a great many systems of which the names have not
been preserved, but the existence of which is implied in our
texts. Akriyavada is the doctrine which teaches either
that a soul does not exist, or that it does not act or is not
affected by acts. Under this subdivision fall the different
schools of materialists; of Brahmanical philosophies the
Védanta, Sankhya, and Yéga; and the Buddhists. Of the
latter the doctrines of the Kshazikavadins and the Sfinya-
vadins are alluded to in Sdtrakritanga I, 14, verses 4 and 7.
It may be mentioned here that the Védantists or their
opinions are frequently mentioned in the Siddhanta; in the
Satrakrztanga the Védanta is the third heresy described in
the First Lecture of the Second Book, p. 344; it is also
adverted to in the Sixth Lecture, p. 417. But as no pro-
fessor of it was among the six heretical teachers (titthiya)
of the Buddhists, we may pass them over here !.
The fourth heresy discussed in the First Lecture of the
Second Book of the Sdtrakvitaénga? is Fatalism. In the
Sama#faphala Sutta this system is expounded by Makkhali
Gésala in the following words*: ‘Great king, there is no
cause, nor any previously existing principle productive of
the pollution of sentient beings; their defilement is un-
caused and unproduced by anything previously existing.
There is no cause nor any previously existing principle
1 It is worthy of remark that the Védantists play no conspicuous part, if
any, among Buddha’s opponents. As they were, however, the foremost of
Brahmanical philosophers, we must conclude that Brahmans of learning held
aloof from the classes of society to which the new religion appealed.
5 Page 345 f., see also p. 239. 3 Grimblot, Sept Suttas Palis, p. 170.
χχνὶ GAINA SOTRAS.
productive of the purity of sentient beings: their purity is
uncaused and unproduced by anything previously existing.
For their production there is nothing that results from the
conduct of the individuals, nothing from the actions of
others, nothing from human effort: they result neither
from power nor effort, neither from manly fortitude nor
manly energy. Every sentient being, every insect, every
living thing, whether animal or vegetable’, is destitute of
intrinsic force, power, or energy, but, being held by the
necessity of its nature, experiences happiness or misery
in the six forms of existence, &c.’ The explanation of
these doctrines in the Sdtrakritanga (l.c.), though less
wordy, comes to the same; it does not, however, expressly
ascribe them to Gésdla, the son of Makkhali.
The Gainas enumerate four principal schools of philo-
sophy*: Kriyavada, Akriyavada, Ag#anavada, and Vaina-
yikavada. The views of the Ag#Anikas, or Agnostics, are
not clearly stated in the texts, and the explanation of the
commentators of all these philosophies which I have given
in note 2, p. 83, is vague and misleading. But from Buddhist
writings we may form a pretty correct idea of what Agnos-
ticism was like. It is, according to the Sama##aphala
Sutta, the doctrine of Sa#gaya Béla¢thiputta, and is there
stated in the following way®: ‘If you inquire of me whether
there be a future state of being, I answer: If I experience
a future state of existence, I will then explain the nature of
that state. If they inquire, Is it after this manner ? that is
‘In the original: sabbé sattaé, sabbé p44, sabbé bhfata, sabbé
giva. Thesame enumeration frequently occurs in Gaina Sitras, and has, in my
translation, been abbreviated in ‘all classes of living beings.’ Buddhaghésa’s
explanation has been thus rendered by Hoemle, Uvasaga Dasdo, Appendix 11,
p. 16: ‘In the term a// deings (sabbé satt&) he comprises camels, oxen,
asses, and other animals without exception. The term all sensive beings
(sabbé p4m4) he uses to denote those with one sense, those with two senses,
and so forth. The term all generated beings (sabbé bhit4) he uses with
teference to those that are generated or produced from an egg or from the
womb, The term adi living beings (sabbé giva) he uses with reference to
rice, barley, wheat, and so forth; in these he conceives that there is life,
because it is their nature to grow.’
3 See pp. 83, 291, 316, 385. 3 Grimblot, l. c., p. 174.
INTRODUCTION. XXVil
not my concern. Is it after that fashion? that is not my
concern. Is it different from these? that is not my con-
cern, Is it not? that is not my concern. No, is it not?
It is no concern of mine.’ In the same way he e.g. refuses
a definite answer to the questions whether the Tathagata is
after death, or is not; is and is not at the same time, is not
nor isnot at thesametime. It is evident that the Agnostics
examined all modes of expression of the existence or non-
existence of a thing, and if it were anything transcendental
or beyond human experience, they negatived all those
modes of expression.
The records of the Buddhists and Gainas about the
philosophical ideas current at the time of the Buddha and
Mahavira, meagre though they be, are of the greatest im-
portance to the historian of that epoch. For they show us
the ground on which, and the materials with which, a reli-
gious reformer had to build his system. The similarity
between some of those ‘heretical’ doctrines on the one
side, and Gaina or Buddhist ideas on the other, is very
suggestive, and favours the assumption that the Buddha, as
well as Mahavira, owed some of his conceptions to these
very heretics, and formulated others under the influence of
the controversies which were continually going on with
them. Thus, I think, that in opposition to the Agnosticism
of Sa%gaya, MahAvira has established the Syd4dvada. For
as the Ag#4navada declares that of a thing beyond our
experience the existence, or non-existence or simultaneous
existence and non-existence, can neither be affirmed nor
denied, so in a similar way, but one leading to contrary
results, the Sy4dvada declares that ‘you can affirm the
existence of a thing from one point of view (sy4d asti),
deny it from another (sy4d n4sti) ; and affirm both exis-
tence and non-existence with reference to it at different
times (sy4d asti nAsti). If you should think of affirming
existence and non-existence at the same time from the
same point of view, you must say that the thing cannot be
spoken of (sy4d avaktavya). Similarly, under certain
circumstances, the affirmation of existence is not possible
XXviil GAINA SOTRAS.
(syAd asti avaktavyak); of non-existence (sy4n nAsti
avaktavyak); and also of both (sy4d asti nAsti
avaktavyaf)}’
This is the famous Saptabhanginaya of the Gainas.
Would any philosopher have enunciated such truisms,
unless they served to silence some dangerous opponents ?
The subtle discussions of the Agnostics had probably
bewildered and misled many of their contemporaries. Con-
sequently the Sy4dvada must have appeared to them as
a happy way leading out of the maze of the Ag#anavada.
It was the weapon with which the Agnostics assailed the
enemy, turned against themselves. Who knows how many
of their followers went over to Mah4vira’s creed convinced
by the truth of the Saptabhanginaya !
We can trace, I imagine, the influence of Agnosticism
also in the doctrine of the Buddha about the NirvAaa, as it
is stated in Pali books. Professor Oldenberg was the first
to draw attention to the decisive passages which prove
beyond the possibility of doubt that the Buddha declined
answering the question whether the Tathagata (i.e. the
liberated soul, or rather principle of individuality) is after
death or not. If the public of his time had not been
accustomed to be told that some things, and those of the
greatest interest, were beyond the ken of the human mind,
and had not acquiesced in such answers, it certainly would
not have lent a willing ear to a religious reformer who
declined to speak out on what in Brahmanical philosophy
is considered the end and goal of all speculations. As it
is, Agnosticism seems to have prepared the way for the
Buddhist doctrine of the Nirvaza?. It is worthy of note
1 Bhandarkar, Report for 1883-4, p. 95 f.
3 The reticence of Buddha on the nature of the Nirviza may have been
wise at his time; but it was fraught with very important results for the
development of the church. For his followers, having to hold their own
against such split-hair dialecticians as the Brahmanical philosophers, were
almost driven to enunciate more explicit ideas about the great problem which
the founder of the church had left unsolved. The tendency to supply the
crowning stone to an edifice which appeared to have been left unfinished by
the hand of the master, led to the division of the community into numerous
INTRODUCTION. XXIX
that in a dialogue between king Pasénadi and the nun
Khémé, told in the Samyutta Nik4ya, and translated by
Oldenberg, the king puts his questions about the existence
or non-existence of the Tathagata after death in the same
formulas which Saggaya is made to use in the passage
translated above from the Sama##aphala Sutta.
In support of my assumption that the Buddha was
influenced by contemporary Agnosticism, I may adduce
a tradition incorporated in the Mahavagga I, 23 and 24.
There we are told that the most distinguished pair of his
disciples, Sariputta and Moggalana, had, previously to their
conversion, been adherents of Savigaya, and had brought
over to Buddha 250 disciples of their former teacher. This
happened not long after Buddha’s reaching Bédhi, i.e.
at the very beginning of the new sect, when its founder
must have been willing, in order to win pupils, to treat
prevalent opinions with all due consideration.
The greatest influence on the development of Mah4vira’s
doctrines must, I believe, be ascribed to Gés4la, the son of
Makkhali. A history of his life, contained in the Bhaga-
vati XV, 1, has been briefly translated by Hoernle in the
Appendix to his translation of the Uv4saga Dasdo. It is
there recorded that Gésdla lived six years together with
Mahaviraas his disciple, practising asceticism,but afterwards
separated from him, started a Law of his own, and set up as
a Gina, the leader of the Agivikas. The Buddhist records,
however, speak of him as the successor of Nanda Vakkha
and Kisa Samkiféa, and of his sect, the akélaka paribb4-
gakas, as a long-established order of monks. We have
no reason to doubt the statement of the Gainas, that
Mahavira and Gés4la for some time practised austerities
together; but the relation between them probably was
different from what the Gainas would have us believe.
I suppose, and shall now bring forward some arguments
in favour of my opinion, that Mahavira and Gésdla asso-
sects soon after the Nirvazza of Buddha. We need not wonder therefore that
in Ceylon, which is at such a distance from the centre of Brahmanical learning,
Buddhists could retain the doctrine of the Nirv4sa in its original form.
XXX GAINA SOTRAS.,
ciated with the intention of combining their sects and fusing
them into one. The fact that these two teachers lived
together for a long period, presupposes, it would appear,
some similarity between their opinions. I have already
pointed out above, in the note on p. xxvi, that the ex-
pression sabbé satt4 sabbé ρᾶπᾶ sabbé bhata sabbé
giva is common to both Gésala and the Gainas, and from
the commentary we learn that the division of animals into
ékéndriyas,dvindriyas, &c., which is so common in Gaina
texts,was also used by Gésdla. The curious and almost para-
doxical Gaina doctrine of the six Lésy4s closely resembles,
as Professor Leumann was the first to perceive, Gésala’s
division of mankind into six classes ; but in this particular
I am inclined to believe that the Gainas borrowed the idea
from the Agivikas and altered it so as to bring it into
harmony with the rest of their own doctrines. With regard -
to the rules of conduct the collective evidence obtainable is
such as to amount nearly to proof that Mahavira borrowed
the more rigid rules from Gésdla. For as stated in the
Uttaradhyayana XXIII, 13, p. 121, the Law of Parsva
allowed monks to wear an under and upper garment, but
the Law of Vardham4na forbade clothes. A term? for
naked friar, frequently met with in the Gaina Sitras, is
akélaka, literally ‘unclothed.’ Now the Buddhists dis-
tinguish between A#élakas and Nigam/has ; e.g. in Buddha-
ghésa’s commentary on the Dhammapadam’? it is said of
some Bhikkhus that they gave the preference to the
Nigazz¢has before the A#élakas, because the latter are stark
naked (sabbasé apatigkkann4), while the Nigazthas
use some sort of cover’ ‘for the sake of decency,’ as was
wrongly assumed by those Bhikkhus. The Buddhists de-
1 Another term is Ginakalpika, which may be rendered: adopting the
standard of the Ginas. The Svétambaras say that the Ginakalpa was early
replaced by the Sthavirakalpa, which allows the use of clothes.
3. Fausboll’s edition, p. 398.
8 The words sésakam purimasamappit4 va pasikséhadenti are not
quite clear, but the contrast leaves no doubt about what is meant. Sésaka
is, I believe, the Pali for sisnaka. If this is right, the ahove words may be
translated : ‘they cover the pudenda wearing (a cloth) about the forepart (of
their body).’
INTRODUCTION. ΧΧΧΙ
note by A#élaka the followers of Makkhali Gés4la and his
two predecessors Kisa Samkikka and Nanda Vakkha, and
have preserved an account of their religious practices in
the Maggkima Nikaya 36. There Sakkaka, the son of
a Nigaztha, whom we are already acquainted with, explains
the meaning of kayabh4vané, bodily purity, by referring
to the conduct of the A#élakas. Some details of Sakkaka’s
account are unintelligible in the absence of a commentary,
but many are quite clear, and bear a close resemblance to
well-known Gaina usages. Thus the A#élakas, like the
Gaina monks, may not accept an invitation for dinner ;
they are forbidden food that is abhiha/¢a or uddissaka/Za,
which terms are, in all likelihood, identical with adhyAé-
hrita and auddésika of the Gainas (see p. 132, note);
they are not allowed to eat meat or to drink liquor. ‘Some
beg only in one house and accept but one morsel of food,
some in more up to seven; some live upon one donation of
food, some on more up to seven.’ Similar to these are
some practices of Gaina monks described in the Kalpa
Sdtra, ‘ Rules for Yatis,’ § 26, part i, p. 300, and below,
Ρ. 176 f., verses 15 and 19. The following practice of the
A#élakas is identically the same as that observed by the
Gainas: ‘some eat but one meal every day, or every second
day!, &c., up to every half month.’ All the rules of the
Aé#élakas are either identical with those of the Gainas or
extremely like them, and dictated, so to say, by the same
spirit. And still Sagdaka does not quote the Nigaz¢has as
a standard of ‘bodily purity,’ though he was the son of
a Nigaz/ha, and therefore must have known their religious
practices. This curious fact may most easily be accounted
for by our assuming that the original Nigazthas, of
whom the Buddhist records usually speak, were not the
section of the church, which submitted to the more rigid
rules of Mahavira, but those followers of PArsva, who,
1 These fasts are called by the Gainas kautthabhatta, &Aat¢habhatta,
δίς. (see 6. g. Aupapatika Sitra, ed. Leumann, § 301 A); and monks observing
them, Zautthabhattiya, khatthabhattiya, &c. (see e.g. Kalpa Sitra,
©Rules for Yatis,’ § 21 ff.)
ΧΧΧΙΪ GAINA SOTRAS.
without forming a hostile party, yet continued, I imagine,
to retain within the united church some particular usages
of the old one. As those rigid rules formed no part of
the ancient creed, and MahAvira, therefore, must have intro-
duced them, it is probable that he borrowed them from the
AéZélakas or Agivikas, the followers of Gésdla, with whom he
is said to have lived in close companionship for six years
practising austerities. We may regard Mahfvira’s adoption
of some religious ideas and practices of the Agivikas as
concessions made to them in order to win over Gés4la and
his disciples. This plan seems to have succeeded for some
time ; but at last the allied teachers quarrelled, it may be
supposed, on the question who was to be the leader of the
united sects. Mahavira’s position apparently was strength-
ened by his temporary association with Gés4la, but the
latter seems to have lost by it, if we are to believe the
account of the Gainas, and his tragic end must have been
a severe blow to the prospects of his sect.
Mahfvira probably borrowed much more from other
sects than we shall ever be able to prove. It must have
been easy to add new doctrines to the Gaina creed, as
it scarcely forms a system in the true sense of the word.
Each sect, or fraction of a sect, which was united with the
Gaina church by the successful policy of Mah4vira 3, may
have brought with it some of its favourite speculations, and
most probably its favourite saints too, who were recog-
nised as Kakravartins or Tirthakaras. This is, of course,
a mere conjecture of mine; but it would account for the
strange hagiology of the Gainas, and in the absence of any
trace of direct evidence we are driven to rely upon guesses,
and those deserve the preference which are the most
1 As I have said above and in note 2, p. 119, this difference has probably
given rise to the division of the church into Svétambaras and Digambaras, But
these two branches have not directly grown out of the party of Parsva and
that of Mahavira ; for both recognise Mahavira as a Tiithakara.
® Mah4vira must have been a great man in his way, and an eminent leader
among his contemporaries; he owed the position of a Tirthakara probably
not so much to the sanctity of his life, as to his success in propagating his
creed,
INTRODUCTION. XXXlil
plausible. For the rest, however, of the hypotheses
which I have tried to establish in the preceding pages,
I claim a higher degree of probability. For on the one
hand I do no violence to the tradition of the Gainas,
which in the absence of documents deserves most careful
attention, and on the other, I assume but what under the
given circumstances would have been most likely to happen.
The cardinal feature in my construction of the early history
of the Gaina church consists in my turning to account
the alleged existence of followers of PArsva in the time
of Mahfvira, a tradition which seems to be almost unani-
mously accepted by modern scholars.
If Gainism dates from an early period, and is older than
Buddha and Mahavira, we may expect to find marks of its
antiquity in the character of Gaina philosophy. Such a
mark is the animistic belief that nearly everything is
possessed of a soul; not only have plants their own souls,
but particles of earth, cold water, fire, and wind also. Now
ethnology teaches us that the animistic theory forms the
basis of many beliefs that have been called the philosophy
of savages; that it is more and more relinquished or
changed into purer anthropomorphism as civilisation ad-
vances. If, therefore, Gaina ethics are for their greater
part based on primitive animism, it must have extensively
existed in large classes of Indian society when Gainism was
first originated. This must have happened at a very early
time, when higher forms of religious beliefs and cults had
not yet, more generally, taken hold of the Indian mind.
Another mark of antiquity Gainism has in common with
the oldest Brahmanical philosophies, Védanta and Sankhya.
For at this early epoch in the development of metaphysics,
the Category of Quality is not yet clearly and distinctly
conceived, but it is just evolving, as it were, out of the
Category of Substance: things which we recognise as
qualities are constantly mistaken for and mixed up with
substances. Thus in the Védanta the highest Brahman is
not possessed of pure existence, intellect, and joy as quali-
ties of his nature, but Brahman is existence, intellect, and
[45] ς
XXXiV GAINA SOTRAS.
joy itself. In the Sankhya the nature of purusha or soul
is similarly defined as being intelligence or light; and
the three guzas are described as goodness, energy, and
delusion, or light, colour, and darkness; yet these guzas
are not qualities in our sense of the word, but, as Professor
Garbe adequately calls them, constituents of primitive
matter. It is quite in accordance with this way of thinking
that the ancient Gaina texts usually speak only of sub-
stances, dravyas, and their development or modifications,
parydyas; and when they mention guzas, qualities,
besides, which however is done but rarely in the Sftras
and regularly in comparatively modern books only, this
seems to be a later innovation due to the influence which
the philosophy and terminology of Nydya-Vaiséshika
gradually gained over the scientific thoughts of the Hindus.
For at the side of paryd4ya, development or modification,
there seems to be no room for an independent category
‘quality,’ since pary4ya is the state in which a thing,
dravya, is at any moment of its existence, and this must,
therefore, include qualities, as seems to be actually the
view embodied in the oldest text. Another instance of
the Gainas applying the category ‘substance’ to things
which are beyond its sphere, and come rather under that
of ‘quality,’ is seen in their treating merit and demerit,
dharma and adharma, as kinds of substances with which
the soul comes into contact}; for they are regarded as co-
extensive with the world, not unlike space, which even the
Vaiséshikas count as a substance. If the categories of
substance and quality had already been clearly distinguished
from one another, and had been recognised as correlative
terms, as they are in Vaiséshika philosophy (which defines
substance as the substratum of qualities, and quality as
that which is inherent in substance), Gainism would almost
certainly not have adopted such confused ideas as those
just expounded.
1 That this was the primitive conception of the Vedic Hindus has been
noted by Oldenberg, Die Religion des Veda, p. 317 f.
INTRODUCTION. XXXV
From the preceding remarks it will be evident that I do
not agree with Bhandarkar ', who claims a late origin for
Gainism, because, on some points, it entertains the same
views as the Vaiséshika. The Vaiséshika philosophy may
be briefly described as a philosophical treatment and syste-
matical arrangement of those general concepts and ideas
which were incorporated in the language, and formed
therefore the mental property common to all who spoke or
knew Sanskrit. The first attempts to arrive at such a natural
philosophy may have been made at an early epoch; but
the perfection of the system, as taught in the aphorisms of
Kanada, could not be reached till after many centuries of
patient mental labour and continuous philosophical dis-
cussion. In the interval between the origin and the final
establishment of the system those borrowings may have
taken place of which, rightly or wrongly, the Gainas may
be accused. I must, however, remark that Bhandarkar
believes the Gainas to hold, on the points presently to be
discussed, a view ‘which is of the nature of a compromise
between the Sankhyas and the Védantins on the one hand
and the Vaiséshika on the other.’ But for our discussion it
makes no difference whether direct borrowing or a compro-
mise between two conflicting views be assumed. The points
in question are the following: (1) both Gainism and Vaisé-
shika embrace the Kriy4vada, i.e. they maintain that the
soul is directly affected by actions, passions, &c.; (2) both
advocate the doctrine of asatk4rya, i.e. that the product
is different from its material cause, while the Véd4nta and
Sankhya hold that they are the same (satkArya); (3) that .
they distinguish qualities from their substratum (dravya).
The latter item has been discussed above; we have to deal,
therefore, with the first two only. It will be seen that the
opinions under (1) and (2) are the common-sense views ;
for that we are directly affected by passions, and that the
product is different from its cause, e.g. the tree from the
seed, will always and everywhere be the prima facié con-
1 See his Report for 1883-84, p. ΙΟῚ f.
ς 2
XXXVi GAINA SOTRAS.
clusion of an unbiassed mind, or rather will appear as the
simple statement of what common experience teaches.
Such opinions cannot be regarded as characteristic marks
of a certain philosophy, and their occurrence in another
system need not be explained by the assumption of borrow-
ing. The case would be different if a paradoxical opinion
were found in two different schools; for a paradoxical
opinion is most likely the product of but one school, and,
when once established, it may be adopted by another. But
such opinions of the Vaiséshika, as are the result of a
peculiar train of reasoning, e.g. that space (dis) and air
(4k4sa) are two separate substances, do not recur in
Gainism. For in it, as well as in the older Brahmanical
systems, Védanta and Sankhya, space and air are not
yet distinguished from one another, but 4kasa is made to
serve for both.
Some other instances of difference in fundamental doc-
trines between Vaiséshikas and Gainas are, that according
to the former the souls are infinite and all-pervading, while
to the latter they are of limited dimensions, and that the
Vaiséshikas make dharma and adharma qualities of the
soul, while, as has been said above, the Gainas look on
them as a sort of substances. In one point, however, there
is some resemblance between a paradoxical Vaiséshika
opinion and a distinct Gaina doctrine. According to the
Vaiséshika there are four kinds of bodies: bodies of earth,
as those of men, animals, &c.; bodies of water in the world
of Varuza; bodies of fire in the world of Agni; and bodies
of wind in the world of Vayu. This curious opinion has its
counterpart in Gainism ; for the Gainas, too, assume Earth-
bodies, Water-bodies, Fire-bodies, and Wind-bodies. How-
ever, these elementary bodies are the elements or the most
minute particles of them, inhabited by particular souls.
This hylozoistic doctrine is, as I have said above, the out-
come of primitive animism, while the Vaiséshika opinion,
though probably derived from the same current of thought,
is an adaptation of it to popular mythology. I make no
doubt that the Gaina opinion is much more primitive and
INTRODUCTION. XXXVii
belongs to an older stage in the development of philo-
sophical thought than the Vaiséshika assumption of four
kinds of bodies.
Though I am of opinion that between Vaiséshika and
Gainism no such connection existed as could be proved by
borrowings of the one system from the other, still I am ready
to admit that they are related to each other by a kind
of affinity of ideas. For the fundamental ideas of the
Védantins and SAnkhyas go directly counter to those of
the Gainas, and the latter could not adopt them without
breaking with their religion. But they could go a part of
their way together with the Vaiséshika, and still retain
their religious persuasion. We need, therefore, not wonder
that among the writers on the Nydya-Vaiséshika some
names of Gainas occur. The Gainas themselves go still
farther, and maintain that the Vaiséshika philosophy was
established by a schismatical teacher of theirs, K/aluya
Rohagutta of the Kausika Gétra, with whom originated
the sixth schism of the Gainas, the Trairasika-matam, in
544 A.V.1(18 A.D.) The details of this system given in
the Avasyaka, vv. 77-83, are apparently reproduced from
Kanada’s Vaiséshika Darsana; for they consist in the
enumeration of the six (not seven) categories with their
subdivisions, among which that of qualities contains but
seventeen items (not twenty-four), and those identical with
Vaiséshika Darsana I, 1, 6.
I believe that in this case, as in many others, the Gainas
claim more honour than is their due in connecting every
Indian celebrity with the history of their creed. My reason
for doubting the correctness of the above Gaina legend is
the following. The Vaiséshika philosophy is reckoned as
one of the orthodox Brahmanical philosophies, and it has
chiefly, though not exclusively, been cultivated by orthodox
Hindus. We have, therefore, no reason for doubting that
they have misstated the name and Gétra of the author of
the Sitras, viz. Kamada of the Kasyapa Gétra. No trace
1 See Indische Studien, vol. xvii, p. 116 ff.
ς 3
ΧΧΧν GAINA SOTRAS.
has been found in Brahmanical literature that the name of
the real author of the Vaiséshika was Réhagupta, and his
Gétra the Kausika Gétra ; nor can Réhagupta and KanAda
be taken as different names of the same person, because
their Gétras also differ. K&4z&da, follower of KanAda,
means etymologically crow-eater, owl; hence his system
has been nicknamed Auldkya Darsana, ow]l-philosophy?.
In Réhagupta’s second name, KAuluya, which stands for
Shaduldka¥, allusion is made to the ‘ owl,’ probably to the
KanAdas; but the Gainas refer ulfka to the Gétra of the
Réhagupta, viz. Kausika’, which word also means owl.
As the unanimous tradition of the Brahmans deserves the
preference before that of the Gainas, we can most easily
account for the latter by assuming that Réhagupta did not
invent, but only adopted the Vaiséshika philosophy to
support his schismatical views.
About the two works translated in this volume, the
Uttar4dhyayana and Sftrakr7t4nga, I have little to add to
the remarks of Professor Weber in the Indische Studien,
vol. xvi, p. 259 ff., and vol. xvii, p. 43 ff. The Sdtrakrztanga
is probably the older of the two, as it is the second Anga,
and the Angas obtain the foremost rank among the canonical
books of the Gainas, while the Uttaradhyayana, the first
Malasftra, belongs to the last section of the Siddhanta.
According to the summary in the fourth Anga the object
of the Sdtrakritanga is to fortify young monks against the
heretical opinions of alien teachers, to confirm them in the
right faith, and to lead them to the highest good. This
description is correct on the whole, but not exhaustive, as
will be seen by going over our table of contents. The
work opens with the refutation of heretical doctrines, and
the same object is again treated at greater length in the
1 See my edition of the Kalpa Sfittra, p. 119.
5 Literally Six-owl. The number six refers to the six categories of the
Vaiséshika.
5 Part i, p. 290. But in the legend translated by Professor Leumann,
1. ὦ p. 121, his Gétra is called XAa 010.
INTRODUCTION, XXXIX
First Lecture of the Second Book. It is followed in the
First Book by Lectures on a holy life in general, on the
difficulties a monk has to overcome, especially the tempta-
tions thrown in his way, the punishment of the unholy, and
the praise of Mahavira as the standard of righteousness.
Then come some Lectures on cognate subjects. The Second
Book, which is almost entirely in prose, treats of similar
subjects, but without any apparent connection of its parts.
It may therefore be considered as supplementary, and as
a later addition to the First Book. The latter was appa-
rently intended as a guide for young monks". Its form,
too, seems adapted to this purpose; for it lays some claim
to poetical art in the variety of the metres employed, and
in the artificial character of some verses. It may, therefore,
be considered as the composition of one author, while the
Second Book is a collection of tracts which treat on the
subjects discussed in the first.
The Uttaradhyayana resembles the Sdtrakritanga with
regard to its object and part of the subjects treated ; but it
is of greater extent than the original part of the Satra-
kritanga, and the plan of the work is carried out with more
skill. Its intention is to instruct a young monk in his
principal duties, to commend an ascetic life by precepts
and examples, to warn him against the dangers in his
spiritual career, and to give some theoretical information.
The heretical doctrines are only occasionally alluded to,
ποῖ fully discussed ; apparently the dangers expected from
that quarter grew less in the same measure as time advanced
and the institutions of the sect were more firmly established.
Of more importance to a young monk seems to have been
an accurate knowledge of animate and inanimate things, as
a rather long treatise on this subject has been added at the
end of the book.—Though there is an apparent plan in the
selection and arrangement of the single Lectures, still it is
open to doubt whether they were all composed by one
1 According to an old tradition (see Indische Studien, vol. xvi, p. 223)
the Sitrakritéiga is studied in the fourth year after the ordination of a monk.
xl GAINA SOTRAS.
author, or only selected from the traditional literature,
written or oral, which among the Gainas, as everywhere
else, must have preceded the formation of a canon. I am
inclined to adopt the latter alternative, because there is
a greater variety of treatment and style in the different
parts than seems compatible with the supposition of one
author, and because a similar origin must be assumed for
many works of the present canon.
At what time the works under discussion were composed
or brought into their present shape is a problem which
cannot be satisfactorily solved. As, however, the reader of
the present volume will naturally expect the translator to
give expression to his personal conviction on this point,
I give my opinion with all reserve, viz. that most parts,
tracts, or treatises of which the canonical books consist,
are old; that the redaction of the Angas took place at an
early period (tradition places it under Bhadrabahu) ; that
the other works of the Siddhanta were collected in course
of time, probably in the first centuries before our era, and
that additions or alterations may have been made in the
canonical works till the time of their first edition under
Devardhiganin (980 A.V.= 454 A.D.)
I have based my translation of the Uttaradhyayana
and Sfttrakritanga on the text adopted by the oldest com-
mentators I could consult. This text differs little from that
of the MSS. and the printed editions. I had prepared
a text of my own from some MSS. at my disposal, and
this has served to check the printed text.
The Calcutta edition of the Uttaradhyayana (Samvat 1936
= 1879 A.D.) contains, besides a Guzerati gloss, the Sdtra-
dipika of Lakshmivallabha, pupil of Lakshmikirtigazin of
the Kharatara Gakkha. Older than this commentary is
the Zika of Dévéndra, which I have made my principal
guide. It was composed in Samvat 1179 or 1123 A.D.,
and is confessedly an abstract from SAntyAharya’s Vritti,
which I have not used. But I have had at my disposal
an illuminated old MS. of the Avafari, belonging to the
INTRODUCTION, xli
Strassburg University Library. This work is apparently
an abstract from the Vvitti of Santy4#4rya, as in a great
many passages it almost verbally agrees with Dévéndra’s
work.
The Bombay edition of the Sdtrakrztanga (Samvat 1936
or 1880 A.D.) contains three commentaries: (1) Silanka’s
7ik4, in which is incorporated Bhadrabahu’s Niryukti.
This is the oldest commentary extant ; but it was not with-
out predecessors, as Silanka occasionally alludes to old
commentators. Silanka lived in the second half of the
ninth century A.D., as he is said to have finished his com-
mentary on the Af4ranga Sdtra in the Saka year 798 or
876 A.D. (2) The Dipika, an abstract from the last by
Harshakula, which was composed in Samvat 1583 or 1517
A.D. I have also used a MS. of the Dipika in my possession.
(3) Pasakandra’s Balavabédha, a Guzerati gloss.—My prin-
cipal guide was, of course, Silamka; when he and Harsha-
kula agree, I refer to them in my notes as the ‘commen-
tators;’ I name Silanka when his remark in question has
been omitted by Harshakula, and I quote the latter when
he gives some original matter of interest. I may add that
one of my MSS. is covered with marginal and interlinear
glosses which have now and then given me some help in
ascertaining the meaning of the text.
H. JACOBI.
Bonn :
November, 1894.
ADDITIONAL NOTE.
I may here add a remark on the Parable of the Three Merchants,
see p. 29 f., which agrees with Matthew xxv. 14 and Luke xix. 11.
It seems, however, to have had a still greater resemblance to the
version of the parable in The Gospel according to the Hebrews,
as will appear from the following passage from Eusebius’ Theo-
phania (ed. Migne’s Patrologia Graeca, iv. 155), translated by
Nicholson, The Gospel according ta the Hebrews (London, 1879) :
‘The Gospel, which comes to us in Hebrew characters, has
directed tue threat not against the hider, but against the abandoned
liver. For it has included three servants, one which devoured the
substance with harlots and flute-women, one which multiplied, and
one which hid the talent: one was accepted, one only blamed,
and one shut up in prison.’ I owe this quotation to my colleague
Arnold Meyer.
Taking into consideration (1) that the Gaina version contains
only the essential elements of the parable, which in the Gospels
are developed into a full story; and (2) that it is expressly stated
in the Uttarddhyayana VII, 15 that ‘this parable is taken from
common life,’ I think it probable that the Parable of the Three
Merchants was invented in India, and not in Palestine.
H. J.
UTTARADHYAYANA.
BY
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UTTARADHYAYANA.
ON DISCIPLINE.
I shall explain in due order the discipline of a
houseless monk, who has got rid of all worldly ties.
Listen to me. (1)
A monk who, on receiving an order! from his
superior *, walks up to him, watching his nods and
motions, is called well-behaved. (2)
But a monk who, on receiving an order from his
superior, does not walk up to him, being insubor-
dinate and inattentive, is called ill-behaved. (3)
As a bitch with sore ears is driven away every-
1 An&-niddésa-karé, Ag#A is the order itself; nirdésa, the
assent to it.
3 The original has the plural instead of the singular. It takes
great liberties in this respect, and the commentators constantly
call to help a vakanavyatyaya or lingavyatyaya, exchange of
number or gender, as the case may be. It is impossible in the
translation to follow the original in this respect, and useless to note
all such grammatical blunders. The. conclusion we may draw from
them is that in the spoken language many grammatical forms which
in the literary language continued to be used, were on the point of
dying out or had already actually become obsolete. I am almost
sure that the vernacular of the time when the Sfitras were composed
began to drop the distinction between the singular and plural in
the verb. It was, however, artificially revived in the literary M&h&-
rashért of later days.
[45] B
2 UTTARADHYAYANA.
where, thus 4 bad, insubordinate, and talkative
(pupil) is turned out. (4)
As a pig leaves a trough filled with grain to feed
on faeces, so a brute (of a man) turns away from
virtue, and takes to evil ways. (5)
Hearing a man thus compared to a dog and a pig,
he who desires his own welfare, should adhere to
good conduct. (6)
Therefore be eager for discipline, that you may
acquire righteousness; a son of the wise', who
desires liberation?, will not be turned away from
anywhere. (7)
One should always be meek, and not be talkative
in the presence of the wise; one should acquire
valuable knowledge, and avoid what is worthless. (8)
When reprimanded a wise man should not be
angry, but he should be of a forbearing mood; he
should not associate, laugh, and play with mean
men. (9)
He should do nothing mean’, nor talk much;
but after having learned his lesson, he should
meditate by himself. (10)
1 Buddhaputta. Buddha is here and in the sequel explained
by &24rya, teacher. The word is in the crude form, not in the
inflected form, as the nominative would not suit the metre.
Liberties of this kind are frequently met with in our text.
* Niégaséski=niydgarthin. It is always explained and
usually means méksh4rthin. But here and in verse 20 niyéga
has perhaps its common meaning: appointment, order. In that
case we must translate: he who waits for an order.
8. Kandaliya, literally, he should not demean himself like
a K&nd4la. The commentators, however, divide the word in
kanda, violent, hot, and alika, untrue, false. This explanation is
too artificial to be accepted, though the meaning comes to the
same thing.
LECTURE 1. 3
If he by chance does anything mean, he should
never deny it, but if he has done it, he should say:
‘I have done it;’ if he has not done it, ‘I have not
done it.’ (11)
He should not, in every case, wait for the express
command (of the teacher) like an unbroken horse
for the whip (of the rider), but like a broken horse
which sees the whip (of the rider) he should commit
no evil act. (12)
Disobedient, rough speaking, ill-behaved pupils
will exasperate even a gentle teacher; but those
will soon win even a hot-tempered teacher who
humour him and are polite. (13)
He should not speak unasked, and asked he
should not tell a lie; he should not give way to his
anger, and bear with indifference pleasant and un-
pleasant occurrences. (14)
Subdue your Self, for the Self is difficult to sub-
due; if your Self is subdued, you will be happy
in this world and in the next. (15)
Better it is that 1 should subdue my Self by self-
control and penance, than be subdued by others
with fetters and corporal punishment. (16)
He should never do anything disagreeable to the
wise!, neither in words nor deeds, neither openly
nor secretly. (17)
He should not (sit) by the side of the teacher,
nor before him, nor behind him; he should not
touch (the teacher’s) thigh with his own, nor answer
his call from the couch. (18)
A well-behaved monk should not sit on his hams,
1 Buddb4xam, i.e. the superiors.
3 Palhatthiya = paryastika: so that his clothes cover his
knees and shanks.
B2
4 UTTARADHYAYANA.
nor cross his arms', nor stretch out his legs, nor
stand (too) close to his teacher. (19)
If spoken to by the superior, he should never
remain silent, but should consider it as a favour;
asking for his command, he should always politely
approach his teacher. (20)
If the teacher speaks little or much, he should
never grow impatient; but an intelligent pupil
should rise from his seat and answer (the teacher's)
call modestly and attentively. (21)
He should never ask a question when sitting
on his stool or his bed, but rising from his seat*
and coming near, he should ask him with folded
hands. (22)
When a pupil who observes the above rules of
conduct, questions the teacher about the sacred text,
its meaning, or both, he should deliver it according
to tradition. (23)
A monk should avoid untruth, nor should he
speak positively (about future things, his plans, &c.) ;
he should avoid sinful speech, and always keep free
from deceit. (24)
He should not tell anything sinful or meaningless‘
! Pakshapinda.
3 NiydgassAi or niégas/ki. The commentator explains it, as
in verse 7, by ‘desiring liberation.’
ὃ Ukkudué. The commentator explains it by muktasanad,
karanatah padapuakhanddigatah.
“In illustration of this the commentator (Dévéndra) quotes the
following verse: ésha bandhy4suté yati khapushpakrstasékharat |
mrigatrishnAmbhasi snatahk sasasriigadhanurdharas ' 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 1. 5
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)
Ὁ Samara, explained by the commentator barbers’ shop or
smithy, with the addition that it includes all places of low people.
3 Buddhas.
6 UTTARADHYAYANA.
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 ὃ, (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
1 PhAsuya, translated prasuka, and explained : free from living
beings.
5 Parakada, 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.
41 translate according to the interpretation of the commentator,
which is probably right; but the text sets all rules of grammar
at defiance.
LECTURE I. 7
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 knowledge will be honoured, his doubts will
be removed, he will gladden the heart of his teacher
1 Literally, search for the goad.
3 Buddha.
8. Namaiti, literally, bows down.
4 Puvvasamthuya = pfrvasamstuta. Besides the meaning
rendered in my translation the commentator proposes another:
already famous.
5 Afthiya = arthika, having an object or purpose, viz. méksha ;
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 *
SECOND LECTURE.
ON TROUBLES?.
O long-lived (Gambasvamin)! I (Sudharman) have
heard the following Discourse‘ from the Venerable
(Mahavira) :
Here‘, forsooth, the Venerable Ascetic Mah4vira
of the Kasyapa Gétra 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.
1 Tle. a liberated or perfected soul.
* Ti bémi=iti bravimi. These words serve to mark the end
of every chapter in all canonical books; compare the Latin dixi.
* Parfsaha, that which may cause trouble to an ascetic, and
which must be cheerfully borne.
* The commentator (Dévéndra) says that when Mahfvira spoke,
he was understood by all creatures, whatever was their language.
He quotes the following verse: dévi dévim nara nfrim sabaras
Api sibarim | tirya#ho pi fa tairaskim méniré bhagavadgiram i The
gods, men, Sabaras, and animals took the language of the Lord
for their own. Cf. Acts ii. rr.
51,6. in our creed or religion. This is generally the meaning
of the word iha, here, opening a sentence.
LECTURE II. 9
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. diga#£& (gugupsa)-parisaha, hunger ;
2. pivasa (pipas4)-p., thirst ;
3. stya (stta)-p., cold;
4. usiva (ushaa)-p., heat;
5. damsamasaya (damsamasaka)-p., gad-flies,
and gnats’;
6. akéla-p., nakedness? ;
7. arati-p., to be discontented with the objects of
control.
8. ittht (strt)-p., women ;
9. Aariy4 (kary4)-p., erratic life ;
10. nisthiyA (naishédhikt)-p., place for study ;
11. segg (sayy4)-p., lodging ;
12. akkésa (4krésa)-p., abuse ;
13. vaha (vadha)-p., corporal punishment ;
14. giyanA (y4éana)-p., to ask for something ;
15. alabha-p., to be refused ;
16. réga-p,, illness ;
17. taza-phAsa (tvzasparsa), pricking of grass;
18. galla-p., dirt ;
19. sakkarapurakk4ra (satk4rapura#kéra)-p.,
kind and respectful treatment;
20. panna (prag#4)-p., understanding ;
21. annaza (ag#ana)-p., ignorance ;
22, sammatta (samyaktva)-p., righteousness.
μι
This is to include all biting or stinging insects, as lice, &€c.
* This is binding on the Ginakalpikas only, not on common
monks.
10 UTTARADHYAYANA.
1The enumeration of the troubles has been de-
livered by the KAsyapa’, I shall explain them to
you in due order. Listen to me. (1)
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 Gina. (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)
1 The preceding part of this lecture is in prose, the rest is in
sl6ka. 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.
* Le. Mahavira, who belonged to the Gétra of K4syapa.
δ᾽ Vigada=vikrita. It means water which by boiling or
some other process has become so changed that it may be regarded
as lifeless.
LECTURE II. II
4. If he suffers from the heat of hot things, or
from the heat of his body, or from the heat of
summer, he should not lament the loss of com-
fort. (8)
A wise man, suffering from heat, should not long
for a bath, or pour water over his body, or fan
himself. (9)
5. Suffering from insects a great sage remains
undisturbed. As an elephant at the head of the
battle kills the enemy, so does a hero (in self-
control conquer the internal foe). (10)
He should not scare away (insects), nor keep
them off, nor be in the least provoked to passion by
them. Tolerate living beings, do not kill them,
though they eat your flesh and blood. (11)
6. ‘ My clothes being torn, I shall (soon) go naked,’
or ‘I shall get a new suit;’ such thoughts should
not be entertained by a monk. (12)
At one time he will have no clothes, at another he
will have some; knowing this to be a salutary rule,
a wise (monk) should not complain about it. (13)
7. A houseless and poor monk who wanders
from village to village may become tired of ascetic
life: he should bear this trouble. (14)
A sage should turn away from this discontent; .
he should wander about free from sins, guarded in
himself, a tabernacle (as it were) of the Law, doing
no actions, and perfectly passionless. (15)
8. In this world men have a natural liking for
women; he who knows (and renounces) them, will
easily perform his duties as a Sramama. (16)
A wise man who knows that women are a slough,
as it were, will get no harm from them, but will
wander about searching for the Self. (17)
12 UTTARADHYAYANA,
9. Alone, living on allowed food?, he should
wander about, bearing all troubles, in a village or
a town or a market-place or a capital. (18)
Different (from other men) a monk should wander
about, he should acquire no property; but not being
attached to householders, he should live without
᾿ ἃ fixed residence. (19)
10. In a burial-place, or a deserted house, or
below a tree he should sit down, alone, without
moving, and he should not drive away any one. (20)
Sitting there he should brave all dangers; when
seized with fear, he should not rise and go to some
other place. (21)
11. A monk who does penance and is strong
(in self-control), will not be affected beyond measure
by good or bad lodgings, but an evil-minded monk
will. (22)
Having obtained a good or bad lodging in an
empty house’, he should stay there thinking: ‘ What
does it matter for one night?’ (23)
12, If a layman abuses a monk, he should not
grow angry against him; because he would be like
a child 8, a monk should not grow angry. (24)
If a monk hears bad words, cruel and rankling
ones, he should silently overlook them, and not take
them to heart. (25)
13. A monk should not be angry if beaten, nor
should he therefore entertain sinful thoughts; know-
ing patience to be the highest good, a monk should
meditate on the Law. (26)
1 L&dha; see also note on XVII, 2.
2 I.e. in which there are no women.
* Or like an ignorant man, bala.
LECTURE 1. 13
If somebody strikes a restrained, resigned Sramaza
somewhere, he should think: ‘I have not lost my
life.’ (27)
14. It will always cause difficulties to a houseless
monk to get everything by begging, and nothing
without begging. (28)
The hand (of the giver) is not always kindly
stretched out to a monk when he is on his begging
tour; but he should not think that it would be
better to live as a householder. (29)
15. He should beg food from the householder
when his dinner is ready; a wise man should not
care whether he gets alms or not. (30)
‘I get nothing to-day, perhaps I shall get some-
thing to-morrow ;’ a monk who thinks thus, will not
be grieved by his want of success. (31)
16. If any misfortune! happens and he suffers
pain, he should cheerfully steady his mind, and bear
the ills that attack him. (32)
He should not long for medical treatment, but
he should continue to search for the welfare of his
soul; thus he will be a true Sramama by neither
acting himself nor causing others to act. (33)
17. When a naked, rough, restrained ascetic lies
on the grass, his body will be hurt. (34)
In the sun his pain will grow insupportable ;
still a monk, though hurt by the grass, will not
use clothes *. (35)
18, When by the heat of summer his body sweats
and is covered with dirt and dust, a wise monk
should not lament his loss of comfort. (36)
1 Viz. if he falls sick.
* Tantuga, what is manufactured from threads.
14 UTTARADHYAYANA,
He should bear (all this), waiting for the destruc-
tion of his Karman’, (and practising) the noble,
excellent Law; he should carry the filth on his
body till he expires. (37)
19. It may be that a gentleman salutes a monk,
or rises from his seat on his approach, or invites
him (to accept alms in his house): a monk should
evince no predilection for men of this sort, who
show him such marks of respect. (38)
Not resentful, having few wants, begging from
strangers, and not being dainty, a wise man should
not long for pleasant things, nor be sorry afterwards
(for not having got them). (39)
20. ‘Forsooth, in bygone times I have done
actions productive of ignorance, for I do not
remember them when asked by anybody any-
where *,’ (40)
‘Afterwards, however, actions productive of ignor-
ance take effect.’ Therefore comfort yourself, know-
ing the consequences of actions. (41)
21. ‘It was of no use to turn away from the lust
of the senses and to live restrainedly, for I do not
properly recognise good and bad things.’ (42)
‘Though in practising austerities and religious
observances I live according to strict rules, still
the hindrances to knowledge will not go off.’ (43)
22. A monk should not think: ‘ There is, indeed,
no life to come, nor an exalted state to be acquired
by penances ; in short, I have been deceived.’ (44)
A monk should not think: ‘ Those lied who said
that there were, are, and will be Ginas.’ (45)
1 Nirgar4.
3 The commentators refer the word ‘anywhere’ to the place
or object of the former actions.
LECTURE III. 15
All these troubles have been declared by the
Kasyapa. A monk should not be vanquished
by them, when attacked by any anywhere.
Thus I say.
THIRD LECTURE.
THE FOUR REQUISITES.
Four things of paramount value are difficult to
obtain here by a living being: human birth, in-
struction in the Law, belief in it, and energy in
self-control. (1)
I. The universe is peopled by manifold creatures,
who are, in this Samsfra, born in different families
and castes for having done various actions. (2)
Sometimes they go to the world of the gods,
sometimes to the hells, sometimes they become
Asuras in accordance with their actions. (3)
Sometimes they become Kshattriyas, or KandAlas
and Bukkasas, or worms and moths, or (insects called)
Kunthu? and ants. (4)
Thus living beings of sinful actions, who are born
again and again in ever-recurring births, are not
disgusted with the Samsara, but they are like
warriors (never tired of the battle of life). (5)
Living beings bewildered through the influence
of their actions, distressed and suffering pains,
undergo misery in non-human births. (6)
But by the cessation of Karman, perchance, living
? About the Kunthu see below, Thirty-sixth Lecture, v. 138
and note.
16 UTTARADHYAYANA.
beings will reach in due time a pure state and be
born as men. (7)
II. And though they be born with a human body,
it will be difficult for them to hear the Law, having
heard which they will do penances, combat their
passions and abstain from killing living beings. (8)
III. And though, by chance, they may hear the
Law, it will be difficult for them to believe in it; many
who are shown the right way, stray from it. (9)
IV. And though they have heard the Law and
believe in it, it is difficult for them to fulfill it
strenuously ; many who approve of the religion,
do not adopt it. (10)
Having been born as a man, having heard the Law,
believing in it, and fulfilling it strenuously, an ascetic
should restrain himself and shake off sinfulness. (11)
The pious obtain purity, and the pure stand firmly
in the Law: (the soul afterwards) reaches the highest
Nirvaza, being like unto a fire fed with ghee. (12)
Leave off the causes of sin, acquire fame through
patience! (A man who acts up to this) will rise to the
upper regions after having left this body of clay. (13)
The Yakshas who are gifted with various virtues,
(live in the heavenly regions, situated) one above
the other, shining forth like the great luminaries,
and hoping never to descend thence. (14)
Intent on enjoying divine pleasures and changing
their form at will, they live in the upper Kalpa
heavens many centuries of former! years. (15)
1 One ‘former’ (pfirva) year consists of 7,560 millions of
common years. The idea that years were longer when the world
was still young, is apparently suggested by the experience which
everybody will have made, that a year seemed to us an enormously
long time when we were young, and the same space of time
LECTURE III. 17
The Yakshas, having remained there according to
their merit, descend thence at the expiration of their
life and are born as men.
Men are of ten kinds. (16)
Fields and houses, gold, cattle, slaves and servants:
where ‘these four goods, the causes of pleasure, are
present, in such families he is born?. (17)
He will have friends and relations, be of good
family, of fine complexion, healthy, wise, noble,
famous, and powerful. (18)
After having enjoyed, at their proper time, the
unrivalled pleasures of human life, he will obtain true
knowledge by his pure religious merit acquired in
a former life. (19)
appears to us shorter and shorter as we advance in life. A similar
analogy with our life has probably caused the belief in the four
ages of the world, shared by the Hindus and the ancients, For
does not childhood to most of us appear the happiest period of our
life, and youth better still than the time of full-grown manhood?
As in retrospect our life appears to us, so primitive man imagines
the life of the world to have been: the first age was the best and
the longest, and the following ages grew worse and worse, and
became shorter at the same time. This primitive conceit was by
the ancients combined with the conceit of the year, so that the four
ages were compared with the four seasons of the year. Something
similar seems to have happened in India, where, however, there
are three or six seasons. For the Gainas seem to have originally
divided one Eon into six minor periods. Now the year was
frequently compared to a wheel, and this second metaphor was
worked out by the Gainas. They named the six minor periods
aras, literally spokes of a wheel, and divided the whole Eon into
one descending part (of the wheel), avasarpini, and one rising
part, utsarpinf. These Avasarpiais and Utsarpinis are probably
a later improvement, and the Eon originally contained but six Aras.
But if there were indeed twelve Aras from the beginning, they must
have been suggested by the twelve months of the year.
1 This is the first of the ten kinds of men mentioned above; the
remaining nine are enumerated in the following verse.
[45] ς
18 UTTARADHYAYANA.
Perceiving that the four requisites are difficult to
obtain, he will apply himself to self-control, and
when by penances he has shaken off the remnant of
Karman, he will become an eternal Siddha. (20)
Thus I say.
FOURTH LECTURE.
IMPURITY.
You cannot prolong your life’, therefore be not
careless; you are past help when old age approaches.
Consider this: what (protection) will careless people
get, who kill living beings and do not exert them-
selves? (1)
Men who adhering to wrong principles acquire
wealth by evil deeds, will lose it, falling into the
snares (of their passions) and being held captive by
their hatred. (2)
As the burglar? caught in the breach of the wall
perishes by the work the sinner himself had executed,
thus people in this life and the next cannot escape
the effect of their own actions. (3)
If a man living in the Sams4ra does an action for
the sake of somebody else, or one by which he him-
’ A similar expression is used in SQtrakretanga I, 2, 2, 21.
3 Dévéndra relates two stories of burglars, one of which is
supposed to be hinted at in the text. It comes to this. A burglar
is caught, in the breach he had excavated, by the owner of the
house, who takes hold of his feet protruding from the breach. But
the burglar’s companion tries to drag him out from the other
side of the wall. In this position he is smashed by the upper part
of the wall coming down.
LECTURE IV. 19
self also profits, then, at the time of reaping the fruit
of his actions, his relations will not act as true
relations (i.e. will not come to his help). (4)
Wealth will not protect a careless man in this
world and the next. Though he had seen the right
way, he does not see it, even as one in the dark
whose lamp has suddenly been put out. (5)
Though others sleep, be thou awake! Like a wise
man, trust nobody, but be always on the alert; for
dangerous is the time and weak the body. Be
always watchful like a Bhérusda? bird! (6)
A monk should step carefully in his walk (i.e. in
his life), supposing everything to be a snare for him.
First he must bestow care on his life till he wins
the stake (viz. enlightenment), and afterwards he
should despise it, annihilating his sins. (7)
By conquering his will, (a monk) reaches libera-
tion, as a well-broken horse which is clad in harness
(goes to battle). Be watchful in your young years;
for thereby a monk quickly obtains liberation. (8)
‘If he does not get (victory over his will) early,
he will get it afterwards;’ such reasoning? pre-
supposes the eternity of human life. But such
a man despairs when his life draws to its close, and
the dissolution of his body approaches. (9)
One cannot quickly arrive at discernment ; there-
fore one should exert one’s self, abstain from
pleasures, understand the world, be impartial like
1 Each of these birds has two necks and three legs.
3 Upama. Literally translated: ‘this is the comparison of those
who contend that life is eternal.” The commentator gives a forced
interpretation of the first part of the verse to bring about a com-
parison. But the meaning ‘comparison’ will not suit the context,
the word must here mean: conclusion, reasoning.
C2
20 UTTARADHYAYANA.
a sage, and guard one’s self: (thus) never be care-
less. (10)
A Sramamza who again and again suppresses the
effects of delusion, and controls himself, will be
affected in a rough way by external things; but a
monk should not hate them in his mind. (11)
External things weaken the intellect and allure
many; therefore keep them out of your mind.
Keep off delusion, remove pride, do not practise
deceit, leave off greed. (12)
Heretics who are impure and vain, are always
subject to love and hate, and are wholly under the in-
fluence (of their passions). Despising them as unholy
men, desire virtues till the end of your life. (13)
Thus I say.
FIFTH LECTURE.
DEATH AGAINST ONE'S WILL.
In this ocean (of life) with its currents (viz. births)
difficult to cross, one man has reached the opposite
shore; one wise man has given an answer to the
following question. (1)
These two ways of life ending with death have
been declared: death with one’s will, and death
against one’s will. (2)
Death against one’s will is that of ignorant men,
and it happens (to the same individual) many times.
Death with one’s will is that of wise men, and at
best ! it happens but once. (3)
1 Viz. in the case of a Kévalin. Other sages die this death
seven or eight times before reaching mukti.
LECTURE V. 21
Mahavira has (thus) described the first kind in
which an ignorant man, being attached to pleasures,
does very cruel actions. (4)
A man attached to pleasures and amusements
will be caught in the trap (of deceit). (He thinks) :
‘I never saw the next world, but I have seen
with my own eyes the pleasures of this life.’ (5)
‘The pleasures of this life are (as it were)
in your hand, but the future ones are uncertain}.
Who knows whether there is a next world or
not?’ (6)
The fool boasts: ‘I shall have the company of
(most) men*®.’ But by his love of pleasures and
amusements he will come to grief. (7)
Then he begins to act cruelly against movable
and immovable beings, and he kills living beings
with a purpose or without. (8)
An ignorant man kills, lies, deceives, calumniates,
dissembles, drinks liquor, and eats meat, thinking
that this is the right thing to do. (9)
Overbearing in acts and words, desirous for wealth
and women, he accumulates sins in two ways’, just
as a young snake gathers dust (both on and in its
body). (10)
Then he suffers ill and is attacked by disease;
and he is in dread of the next world when he
reflects on his deeds. (11)
I have heard of the places in hell, and of the
destination of the sinner, where the fools who do
cruel deeds will suffer violently. (12)
1 K4lik4, doubtful as regards the time when they will be enjoyed.
3.1.6. I shall do as people generally do, viz. enjoy pleasures.
3 Viz. By his acts and thoughts.
22 UTTARADHYAYANA.
Then going to the place where he is to be born
again according to his deeds, he feels remorse, as I
have heard (from my teacher). (13)
As a charioteer, who against his better judgment
leaves the smooth highway and gets on a rugged
road, repents when thé axle breaks; so the fool, who
transgresses the Law and embraces unrighteousness,
repents in the hour of death, like (the charioteer)
over the broken axle. (14, 15)
Then when death comes at last, the fool trembles
in fear; he dies the ‘death against one’s will,’
(having lost his chance) like a gambler vanquished
by Kali. (16)
Thus has been explained the fools’ ‘death against
one’s will;’ now hear from me the wise men’s
‘death with one’s will!’ (17)
Full of peace and without injury to any one is, as
I have heard (from my teachers), the death of the
virtuous who control themselves and subdue their
senses’. (18)
(Such a death) does not fall to the lot of every
monk, nor of every householder; for the morality
of householders is of various character, and that of
monks is not always good throughout. (19)
Some householders are superior to some monks
in self-control; but the saints are superior to all
householders in self-control. (20)
Bark and skin (of a goat), nakedness, twisted
' Samgayfnam vusimao = samyatdndm vasyavatim.
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 Prakrét, but the authors of metrical Gaina Sftras 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
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
Pésaha 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)
' Kaéna phasaé=kAyéna sprzs€t, literally, touch with his body.
3 The Pésaha of the Gainas corresponds to the Upédsatha of the
Buddhists. Hoernle in note 87 of his translation of the Uvasaga
Dasio (Bibliotheca Indica) says of the Pésaha : it is distinguished
by the four abstinences (uvav4sa) from food (4h4ra), bodily attentions
(sarirasatkara), sexual intercourse eee and daily work(vyap4ra).
5 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 Samsara they suffer
in many ways. (1)
Therefore a wise man, who considers well the
ways that lead to bondage® and birth, should
1 These three methods are (1) bhaktapratyakhy4na, (2) ingi-
tamarana, (3) padap6pagamana. They are fully described in
the AsSrénga Satra I, 7, 8, 7 ff., see part i, p. 75 ἢ
3 Khuddaganiyanthiggam = Kshullakanirgranthfyam.
Kshullaka 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.
3 Dévéndra here quotes the following Sanskrit verse: Kalatrani-
gadam dattva na samtush/ah pragapatisi bhiyé:py apatyaripéna
dadati galasr*shkhalam. 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 1 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) ὃ
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 δ, without abstaining from sins. (8)
1 This verse recurs in Sitrakr:tAnga I, 9, 5.
3 Sapéhaé pasé = svaprékshay4 pasyét, he should look at
it with his mind or reflectively. However sapéh4é is usually the
absolute participle samprékshya. 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 déguashi = gugupsin.
5 Ayariyam vidittanam. 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 Sam-
s4ra; 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)
Recognising the cause of Karman, one should
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 (&444rikam) is,
without living up to it. But it is obvious that the author intends
a censure upon the G#anamarga.
1 As usual this phrase means: one should conduct one’s self 80
as to commit no sin.
3 There is a pun in the original on the word patta, which
means plumes (patra) and alms-bow! (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#atrzputra, the
venerable native of Vaisdli?, 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; (1)
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
1 This is the €shan4samiti. On the samitis see below, Twelfth
Lecture, 2.
3 Vésalié = Vaisdlika. See my remarks on this statement in
part i, introduction, p. xi, and Hoernle’s notes in his translation
of the Uvasaga Dasdo, p. 3 ff.
5 Yavasa, explained by mudgam4sh4di. Mutton 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 K&kint® (risks and)
loses a thousand (K4rshapamas), or as the king lost
his kingdom (and life) by eating a mango-fruit which
he was strictly forbidden (by his physician)*: (11)
? Aya = aga, literally goat.
3 Kuya = 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 withdut further
comment, though I do not contend that those stories were not
really old and known to the author of the Sfitra.
LECTURE VII. 29
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 knowledge 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
ΤᾺ nayuta or niyuta is equal to
49,786, 136,000,000,000,000,000,000,000,000.
It is derived in the following way :
1 piirvinga = 8,400,000
1 parva = 8,400,000 pfirvangas.
I nayuténga = 8,400,000 pfirvas.
1 nayuta = 8,400,000 nayuténgas,
? This parable closely corresponds to Matth.xxv.14, Luke xix. 11.
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.
5 Lélayasadhké = lélatasafha. The commentator takes
16lat& for 16la and makes the word a karmadhfraya. I think
that the word sa¢ha 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. (18)
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? 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 Kusa-
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 Kusa-grass;
for the sake of what will a man not care to gain and
1 J.e. birth as a man or a god.
3 Sikshé. The commentator quotes the following passage
in Prakrét: Souls gain human birth through four causes: (1) a kind
disposition (prakrztibhadrat4), (2) love of discipline (prakrz-
tivinftata), (3) compassion (sanukrosanata), and (4) want of
envy (amatsarit4),
5. For a higher rank than that of a god, e.g. that of a Kévalin,
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 Sams4ra, which is full of
misery ? (1)
1 This lecture is ascribed to Kapila. According to an old story,
told in the commentary, he was the son of K4syapa, 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 Kausambf, and his wife Yasé. When K4syapa died, his place
was given to another man. His wife then sent her boy to
SrAvastf to study under Indradatta, a friend of his father’s. That
man was willing 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, Prasénagit. 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 Svayamsambuddha.
Returning to the king, he pronounced verse 17: The more you
get, &c., 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
Ragagrzha, 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. 43
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
glue. (5)
It is difficult to cast aside the pleasures of life,
weak men will not easily give them up; but there
are pious ascetics (sidhu) who get over the im-
passable (Sams4ra) as merchants cross the sea. (6)
Some there are who call themselves Sramamas,
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
1 The commentator quotes the following words: brahmané
brahmanzam 4labhéta, indraya kshattram, marudbhy6é vaisyam,
tapasé sQdram, and explains them: he who kills a Braéhmaza will
acquire Brahma knowledge.
{45] D
34 UTTARADHYAYANA.
nothing injurious to beings who people the world,
whether they move or not. (10)
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. (11)
He should eat what tastes badly, cold food, old
beans, Vakkasa Puldga, 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 (angavidy4) }, are not to be called Srama-
mas; thus the preceptors have declared. (13)
Those who do not take their life under discipline,
who cease from meditation and ascetic practices ἢ,
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 Samsara; those whose souls are sullied by
many sins, will hardly ever attain Bédhi. (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
m4shas would do to supply your want, still you
would scarcely think ten millions sufficient. (17)
1 See the note on verse 17 of the Fifteenth Lecture.
3 SamAdhiyég44. SamAdhi is concentration of the mind,
and the γδρ 85 are, in this connection, the operations (vy4p4ra)
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. (18)
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. (1) ᾿
Remembering his former birth, king Nami
1 Rakshasis in the original.
3 The Life of king Nami and his Bédhi is told in the com-
mentary. The Prakrét text of this romance is printed in my
‘ Ausgewahlte Erzahlungen in M4hfrAsh/ri,’ Leipzig, 1886, p. 41 ff.
Nami is one of the four simultaneous Pratyékabuddhas, 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 Pratyékabuddhas or Svayamsambuddhas (Sahasam-
buddha in Prakrit) 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.
D2
36 UTTARADHYAYANA.
became a Svayamsambuddha 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 PravragyA there was an
uproar in Mithila. (5)
To the royal Seer who had reached the excellent
stage of Pravragy4, Sakra in the guise of a Brahmana
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 Mandérama, full of
leaves, flowers, and fruits, which sheds a _ cool
shadow; this tree is always a favourite resort of
many (birds). (9)
1 The text has Mahil4é, which is against the metre. The
locative makes the construction needlessly involved.
* Kéié, kaitya. The commentator interprets it as meaning
udy4na, park; but to make good his interpretation he takes
vakkh€ for an instrumental plural instead of a nominative
singular. 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 Manérama is shaken by
the storm, the birds, suffering, destitute of refuge,
and miserable, scream aloud.’ (10)
On hearing this, the king of gods, pursuing his
reasons and arguments, answered the royal Seer
Nami thus: (11)
“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)
‘Toa 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 sataghnis!: 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 (iriy4), and its top (where the string is
? An instrument for defending a town.
3 Gakkhasi. 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 Samsara.’ (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
1 Vardham4nagrrha; the houses which are so called, belong
to the best kind, see Varaha Mihira, Brihat Samhit& 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 Sramamas and Brah-
maxzas, 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 4srama (that of the
householder)? and are wanting to enter another;
(remain what you were), O king, and be content with
observing the Pésaha-days.” (42)
Nami answered : (43)
‘If an ignorant man should eat but a blade of
Kusa-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
1 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 Anushfubh, 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,
3 Ghérfsama. 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 4srama 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 Kaildsa, 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 Brahmama, 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
“Here(on earth) youare 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 Kakra and the Ankusa’, he flew up
through the air, with his crown and his earrings
prettily trembling. (60)
Nami humbled himself; enjoined by Sakra in
person, the king of Vidéha left the house, and took
upon him Sramazahood. (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 -
Ὁ The wheel and the hook.
3. This is a sermon delivered by Mahavira to his disciple Indra-
bhfiti, who belonged to the Gétama Gétra. 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! (1)
As a dew-drop dangling on the top of a blade of
Kusa-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,
&e. (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
Asamkhya*; Gautama, δὲς. (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 ὃ ;
Gautama, &c. (9)
When the soul has once got into a body of a
Dvindriya (i.e. a being possessing two organs of
1 Verses 5-9 treat of the €kéndriyas 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.
3 The periods called asamkhya are measured by utsarpinfs
and avasarpizts which correspond to the kalpas of the Hindus,
but greatly exaggerated. An asamkhya is the longest time
(ukk6sam = utkarsham) 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 samkhyéya'; Gautama, &c. (10)
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 10). (11)
When the soul has once got into a body of a
Xaturindriya (i.e. a being possessing four organs
of sense), it, &c. (all as in verse 10). (12)
When the soul has once got into a body of a
Pa#kéndriya (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 Samsdra 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
Mléééas; 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)
1 A samkhigga, i.e. samkhyéya, is a period which can be
measured by thousands of years.
44 UTTARADHYAYANA.
Though one believe 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)
When 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 Gina}, 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*, 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
1 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 akalévarasévim fisiyad. Akalévarasréat is said
to mean as much as kshapakasrént.
* Buddha.
‘ Bhhaé = vrimhayét; 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 Sftrakr#t4nga 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. (37)
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. (1)
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
Nirvaza: (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 Kambéga-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)
1 Literally, who always remains in his teacher’s kula.
3 Kanthaka. The horse of Buddha is called Kanthaka ; our
passage shows that the word is not a proper noun, but an ap-
pellative.
8. 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
qualities 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. (18)
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 VAsudeéva, 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 Gambfi! trees, called SudarsanA,
1 Eugenia Jambu. According to the commentators the very
tree is meant from which Gambfdvipa took its name. They make
of the presiding (An4dhiya) deity, the god An&drita. I am not
prepared to say that there is such a god as Anadrita. The name
looks suspicious. I think 4zAdhiya is equal to 4g#Asthita.
LECTURE ΧΙ. 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-flowing 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 Svayambhfi*, 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 Gainas the Sit4 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 Himflaya.
(Trailékya Dipika, UmAsvatis’ Tattvarthadhigama Sftra, &c.)
3 This epithet apparently refers to Vishzu’s sleeping on the
ocean.
[45] Ε
50 UTTARADHYAYANA,
TWELFTH LECTURE'.
HARIKEsA.
Harikésa-Bala was born in a family of Svapdkas
(KAndalas); he became a monk and a sage, pos-
sessed of the highest virtues, who had subdued his
senses. (1)
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 Balakésh/ha, chief of
a Kandala tribe, called Harikésa (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 Rishi. 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, Bhadré
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 Puréhita, Rudradéva, 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 tf.
3 These are the three Guptis. Compare Bhandarkar, loc. cit.
p. 100, note ἢ.
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)
“T am a chaste Sramaza, 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.” (10)
‘The dinner has been prepared for Brahmazas, it
has been got ready especially for ourselves and for
Δ Pisdka. A full description of a Pisdéa is given in the
Uvasaga Dasfo, ὃ 94 of Hoernle’s edition.
E 2
52 UTTARADHYAYANA.
us exclusively; we shall not give you such food and
drink ; why stand you there?’ (11)
“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 asi it were) the
field on which gifts sown grow up as merit;
Brahmazas 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 Brahmazas 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 Védas. 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
1 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?’ (18)
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, Bhadr,
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 Puréhita’s) wife Bhadr4, 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 Bréhmaza saw the disciples bowing
their back and head, and holding out their hands,
not minding their occupation; with streaming eyes,
spitting blood, looking upwards, 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 usa
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 Harikésa, the
son of a Svapdka, whose power is so great.’ (37)
“O Br&hmazas, 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) Kusa-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 Samevaras!
and is not attached to this life, who abandons his
body*, 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)
1 Samvara is preventing, by means of the Samitis and Guptis, the
srava, or flowing in of the Karman upon the soul. Bhandarkar,
loc. cit. p. 106.
* This is the Kayétsarga, 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.
KITRA AND SAMBHOTA 8,
Being contemptuously treated for the sake of his
birth (as a KAnd4la) Sambhata took, in Hastinapura,
1 Attapasannalésa = 4tmaprasannalésya, ‘in which the
Lésy4 is favourable for the soul.’ The Lésya is comparable to
the subtile body of the orthodox philosophy. The theory of the
Lésy4 forms the subject of the Thirty-fourth Lecture.
* Désa, which means hatred (dvésha) and impurity (désha).
5. The stories about Xitra and Sambhfita and the fate they
LECTURE XIII. Ὁ 287
the sinful resolution (to become a universal monarch
in some later birth) ; descending from the heavenly
region Padmagulma, he was born of Xulant in
K4mpilya as Brahmadatta; Aitra, 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 Sambhita and Kitra
(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 Dasd4raas,
then antelopes on mount K4lazigara, then geese on
the shore of Mvztagang4, and Svapdkas in the land
of Kasi. (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, Gainas, 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. 1 ff., 111 ff., where an
analysis of the various documents which relate this legend is given,
and the Pr&krit 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, Kitra?’ (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, Sambhita, 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 Xitra; 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 Sramama.” (12)
‘Renowned are my beautiful palaces UAéa,
Udaya, Madhu, Karka, and Brahman: this house,
full of treasures and containing the finest products
of the Pa##dlas, O Kitra}, 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 Xitra, for old friendship’s sake,
loved the king 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
1 The commentator constructs Xitra with dhamappabhfya:
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. (16)
“Ὁ 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 Svapdkas, to which we twice belonged; as
such we were loathed by all people, and we lived in
the hamlets of Svapakas. (18)
“In that miserable birth we lived in the hamlets
of Svapakas, 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;
1 Adana, explained £aritradharma.
60 UTTARADHYAYANA.
against his will, and accompanied only by his
Karman’, 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#kdlas, 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)
“Ὁ KXitra, in Hastinapura? I saw the powerful
king (Sanatkuméra), 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,
1 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
karmabfga generally means the germ, i.e. cause of Karman,
see below, Thirty-second Lecture, verse 7.
3 See Professor Leumann’s remarks on this verse, |.c., p. 137 f.
* When Sunandé, wife of Sanatkumara, paid homage to Sam-
bhfita, then a Gaina 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 Ausgewihlte
Erzahlungen in MahbarAshat, p. 5 f.
LECTURE XIV. 61
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.” (33)
And Brahmadatta, king of the Pa#éalas, did not
act on the counsel of the saint; he enjoyed the
highest pleasure, and (afterwards) sank into the
deepest hell. (34)
But Xitra 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 Ishukdra?, which is beautiful like
heaven. (1)
By a remnant of the merit they had acquired in
their former life, they were born in noble families.
Disgusted with the world and afraid of the Sams4ra,
they abandoned (pleasures, &c.) and took refuge in
the path of the Ginas. (2)
Two males remained bachelors, (the third became)
the Puréhita (Bhvzgu), (the fourth) his wife Yasé,
(the fifth) the widely-famed king Ishuk4ara, 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 Puréhita,
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 Védas say that there
will be no better world for men without sons. (8)
‘My sons, after you have studied the Védas, and
fed the priests, after you have placed your own sons
' In Praékr#t Usuy4ra (or Isuyara). According to the Prékrit
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 life together with your wives, then you may
depart to the woods as praiseworthy sages.’ (9)
The young men perceiving that the Pur6éhita 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 Védas will not save you; the
feeding of Brahmamas 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)
“TI 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
64 UTTARADHYAYANA.
Sramamas, possessed of many virtues, and wander
about collecting alms.” (17)
‘As fire is produced in the Arazi-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 ?
1 Satté in the original; it is rendered sattva by the commen-
tators. Perhaps satta is the Prakrit for svatm4; at any rate,
the context of the next verse proves that soul is intended.
5" Amfirta. In later philosophy mfrtatva is defined as the
possessing of definite and limited form (parif&dinnaparimé-
navattvam) or the possessing of action (kriyavattvam or vega-
vattvam). Amfirta dravya are with the Vaiseshikas: the air
(ak4sa), time, space, and Atman. These are also called
nityadravya. Amfirta is here apparently synonymous with
arfipin, formless, compare XXXVI, 4, where dharma, adharma,
ak4sa, and k4la are enumerated as the ‘formless things without
life.’
LECTURE XIV. 65
whom do you call unfailing? My sons, 1 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)
(Bhzzgu speaks to his wife V4sish¢#i.) ‘Domestic
1 Literally, the nights. It seems to have been the custom at
the time when the Sfitras were composed, to reckon the time by
nights, though the reckoning by days is not quite uninstanced
in the Sfttras.
3 This is the explanation of duhaé 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 (cf.
Thirteenth Lecture, verse 18) taken by the commentator as
a numeral, and rendered dvay64, A genitive of the dual occurs
in XIX, go.
[45] F
66 UTTARADHYAYANA.
life ceases (to have attraction) for one who has lost
his sons; VAsish/t, 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 ἜΤ in battle
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 Réhita' 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
1 Cyprinus Rohita.
LECTURE XIV. 67
my husband depart. Why should I, being left alone,
not follow them?” (36)
When the queen had heard that the Puréhita 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 Brahmaza. (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,
1 It was considered a privilege of the king to confiscate the
property of a man who had no heir; compare Gautama XXVIII, 42,
Vasishtha XVII, 83-86, &c.
3 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 Suparza. (47)
‘Like an elephant who has broken his fetters, go
to your proper destination. O great king Ishukéri;
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 Lawand give up
all amusements; then practise famous and severe
penance, being of firm energy ἡ. (49, 50)
The commentators labour to interpret them as ‘pleasures,’ but that
wil] not make good sense.
1 Kulala in the original. Kuldla in Sanskrit denotes the wild
cock, Phasianus Gallus. The word seems to be derived from
kulAya by assimilation of the y to the preceding consonant, compare
salila for saliy4 =sarit& = sarit. In the sense of bird the
word kulfla seems to be used in the well-known stanza of
Bhartrshari: brahm& yena kulalavan niyamito brahmaadabhand6-
dare, unless here kul4la is an early corruption for kulayin.
3. The commentators assign these verses to the two sons of Bhrigu;
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 pagigghaha kkhayam (scil. tavam),
instead of pagigghsahakkhaiyam. It is, however, just possible
that the next verse is to be connected with the preceding ones ; in
that case, we must read pagigg/ = 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 BhAvands!; in
a short time they reached the end of misery. (52)
The king and the queen, the Brahmanical Puré-
hita, his wife, and his sons, they all reached per-
fection. (53)
Thus I say.
FIFTEENTH LECTURE.
THE TRUE MONK 2
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. (1)
Free from love he should live, a model of
1 The bh4van4s are certain meditations which are conducive
to the purity of the soul. They are treated at length in a work by
Hémafandra, called Bhavabh&vana, which seems to be rather
popular with the Svétambaras. The Digambaras seem to call
them Anuprékshés. A work in Prakrit by Subhadandra, called
K4rttikéyanupréksh4, is epitomised in Bhandarkar’s Report for
1883-84, p. 113 ff.
3 The name of this lecture, sa bhikkh{, 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 soul (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 3, from sounds on the earth or
in the air, from dreams, from diagrams, sticks, and
1 LAd&é, explained sadanushfhanatay4 pradhfanad. LAdha
is also the name of a country in western Bengal, inhabited, at
Mahfvira’s time, by uncivilised tribes, see part i, p. 84, note 1.
The etymology of both words is doubtful.
3 Compare the note on p. 161 of parti. The 71st chapter of
Varaha Mihira’s Brzhat Samhit4 treats of vastrakféda, rents, &c.
of clothes; the srst, of anhgavidy4, forebodings from the body ;
and the 53rd, of vastuvidy4, property of buildings; chapters 88,
90, and 95 are devoted to the forebodings from the cries of birds,
female jackals, and crows.
LECTURE XV. 71
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 things,
is a true monk. (8)
He who does not praise, or pay attention to, the
warriors, Ugras?, princes, Brahmazas, Bhégas, 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,
ΤΑ conjectural rendering of vigaya, which cannot be taken in
its ordinary meaning ‘victory.’ The commentary explains it su-
bh4subhanirfipas4bhy4sa4.—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 Sftrakrit4nga I, 12, 9, astrology (samvakkhara)
is mentioned ; it is, however, the ancient astrology of the Hindus,
not the Greek one.
2 The Ugras and Bhégas were Kshattriyas. ‘The former were,
according to the Gainas, descendants of those whom X:shabha, the
first Tirthakara, appointed to the office of k6éwals or prefects
of towns, while the Bhégas were descendants from those whom
Rishabha acknowledged as persons deserving of honour. Comp.
Hoernle, Uvisaga Dasfo, Appendix, p. 58, and my edition of the
Kalpa Sfitra, 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. (11)
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 5, 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
1 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.
Ὁ Ayamaga, it is rendered 444maka in Sanskrit, and explained
avasravana, i.e: avasravana. See also Tepmenn, Aupapatika
Sdtra, Glossar s.v.
* Sauvfra, explained kaf@gika, 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.
δ Khéy4mugaé. The commentators explain khéda by
samyama.
LECTURE XVI. 73
is calm, and does not hurt anybody, he js a true
monk. (15)
He who, not living 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 (Gambasv4min)! I (Sudharman) have
heard the following Discourse from the Venerable
(Mahavira) :
Here', indeed, the venerable Sthaviras have
declared ten conditions for the realisation of celibacy,
by hearing and understanding which the monks will
reach a high degree of self-discipline, of Samvara?,
and of contemplation, will be well protected (by the
three Guptis), will guard their senses, guard their
chastity, and will thus never be remiss (in the
attendance on their religious duties).
What, then, are those tén conditions for the
realisation of celibacy as declared by the venerable
Sthaviras, by hearing and understanding which the
monks will reach a high degree of self-discipline, of
1 [he word ‘here’ is explained as meaning ‘in this religion
of the Gainas.’ See p. 8, note 5.
3 Samvara is the stopping of the 4sravas by means of the
Samitis and Guptis, see above, p. 55, note 1.
74 UTTARADHYAYANA.
Samvara, and of contemplation, will be well pro-
tected (by the three Guptis), will guard their senses,
guard their chastity, and will thus never be remiss
(in the attendance on their religious duties) ?
These, then, are the ten conditions for the
realisation of celibacy, &c. (all down to) duties.
1. A Nirgrantha may occupy various places for
sleep or rest!; but a Nirgrantha should not occupy
places, for sleep or rest, frequented by women,
cattle, or eunuchs. The preceptor has explained
the reason for this. Ifa Nirgrantha occupies places
for sleep or rest, frequented by women, cattle, or
eunuchs, then, though he be chaste, there may arise
a doubt with regard to his chastity, or a sensual
desire, or a feeling of remorse, or he will break the
rules, or he will become a slave to passion, or he
will acquire a dangerous illness of long duration, or
he will desert the faith which the Kévalin has
proclaimed. Therefore a Nirgrantha should not
occupy places, for sleep or rest, frequented by women,
cattle, or eunuchs.
2. A Nirgrantha should not converse with
women*, The preceptor has explained the reason
for this. If a Nirgrantha converses with women,
&c. (all as above).
3. A Nirgrantha should not sit together with
women on the same seat. The preceptor has
explained the reason for this. If a Nirgrantha
sits on the same seat with women, &c. (all as
above).
1 Literally, beds and seats.
* This might also be rendered: he should not talk about
women.
LECTURE XVI. 75
4. A Nirgrantha should not look at, or contem-
plate, the charms and beauties of women. (The rest
similar as above.)
5. A Nirgrantha should not, behind a screen,
or curtain, or wall, listen to the screeching or scream-
ing or singing or laughing or giggling or crying
of women. (The rest similar as above.)
6. A Nirgrantha should not recall to his memory
the pleasure and amusements which in the past
he enjoyed together with women. (The rest similar
as above.)
7. A Nirgrantha should not eat well-dressed food.
(The rest similar as above.)
8. A Nirgrantha should not eat or drink to excess.
(The rest similar as above.)
9. A Nirgrantha should not wear ornaments.
The preceptor has explained the reason for this.
If he wears ornaments, or adorns his body, he might
become an object of desire to women. When he is
an object of desire to women, then, &c. (the rest
as in 1).
10. A Nirgrantha should not care for sounds,
colours, tastes, smells, and feelings. (The rest
similar as above.)
Here are some verses (to the same effect)?:
A monk should take up a detached lodging, free
from, and not frequented by women, to preserve his
chastity. (1)
A chaste monk should avoid talking with women,
which delights the mind and foments love and
passion. (2)
1 The preceding part of this lecture is in prose.
76 UTTARADHYAYANA.
A chaste monk should always avoid the company
of, and frequent conversation with women. (3)
A chaste monk should avoid observing the body,
limbs, and figure of women, their pleasant prattle
and oglings. (4)
A chaste monk should avoid listening to the
screeching, screaming, singing, laughing, giggling,
and crying of women. (5)
A chaste monk should never recall to his mind
how he had laughed and played with women, and
had enjoyed them, how they became jealous, and
what tricks he played to frighten them. (6)
A chaste monk should always avoid well-dressed
food and drink which will soon raise his sensuality. (7)
A chaste monk should always eat his food, col-
lected according to the rules, for the sustenance
of life, in the prescribed quantity, and at the right”
time; concentrated in his thoughts he should not
eat to excess. (8)
A chaste monk should abstain from ornaments,
he should not adorn his body after the fashion of
amorous people. (9)
He should always abstain from the five orders of
pleasant things: sounds, colours, smells, tastes, and
feelings of touch. (10)
A lodging frequented by women, their pleasant
talk, their company, and looking at their charms; (11)
Their screeching, screaming, singing, and laugh-
ing, eating and sleeping together with them; well-
dressed food and drink, or partaking of them to
excess ; (12)
And ornaments and finery?: these pleasant things,
1 Iftham ka, i.e. ish/am ka. The commentators connect the
LECTURE XVII. 77
which are hard to leave, are like the poison TAla-
puéa !, for a man who seeks after the true Self. (13)
He should, once for all, abandon pleasant things
which are hard to leave; and concentrated in his
thoughts he should avoid whatever casts a doubt
on his chastity. (14)
A monk should be the steadfast charioteer, as it
were, of the Law in the park of the Law’, a vessel
of righteousness, content, restrained, attentive to
the duties of a chaste monk. (15) :
The gods, Danavas, Gandharvas, Yakshas, R4-
kshasas, and Kinnaras pay homage to a chaste monk
who performs his difficult duties. (16)
This unchangeable, permanent, and eternal Law
has been proclaimed by the Ginas; through it the
Siddhas have reached perfection, and others will
reach it. (17)
Thus I say.
SEVENTEENTH LECTURE.
THE BAD SRAMANA.
A Nirgrantha who has entered the order, who
has learned the Law, who has received religious
words with the second part of the sentence. By giving to ka the
meaning of api they interpret the two words in cienen as
meaning ‘though very pleasant.’
» Talauda. According to the Dfpiké it is a poison tick kills
by merely touching the palate (talukasparsanamatrad ἂν) ;
but this is a mere guess prompted by a wrong etymology.
Talauda stands perhaps for talakfi¢a, which may have been
a variant of kalak Qa, the deadly poison swallowed by Siva.
3 Here we have twice the same word dhamm4r4mé, which
78 UTTARADHYAYANA.
discipline, and who has obtained the benefit of
Bédhi which is difficult to obtain, may perhaps
afterwards begin to live as he likes. (1)
(He will say :) I havea good bed and wherewithal
to cover me; I obtain food and drink; I know
everything that comes to pass, friend; why then
should I study, sir? (2)
He who, after entering the order, always sleeps,
eats, and drinks as much as he likes, and lives com-
fortably, is called a bad Sramama. (3)
The sinner who despises the learning and dis-
cipline which his preceptor and teachers have taught
him, is called a bad Sramaza. (4)
He who does not, as he should, strive to please
his preceptor and teachers, and does not, in his
arrogance, treat them with respect, is called a bad
Sramama. (5)
He who hurts living beings, seeds, and sprouts,
who does not control himself, though he be-
lieves himself well-controlled, is called a bad
Sramaza. (6)
He who uses a bed, a plank, a chair, a seat, or
his duster!, without having well wiped these things,
is called a bad Sramama. (7)
He who walks with great haste and without care,
being overbearing and fierce, is called a bad
Sramana. (8)
I have once translated ‘park of the Law,’ and then ‘vessel of
righteousness.’ It is obvious that a play on this word is intended,
though I may have failed to hit the meaning of the author.
1 Padakambala, usually called ragéharanza. One com-
mentator suggests, as a possible rendering, patrakambala
‘a cloth to cover his almsbowl.’
LECTURE XVII. 79
He who carelessly inspects things!, throwing down
his duster at random, not being attentive to the
inspection of things, is called a bad Sramaza. (9)
He who carelessly inspects things, his attention
being absorbed by what he hears, who always
slights his teachers, is called a bad Sramama. (10)
He who is deceitful, talkative, arrogant, greedy,
who does not control himself, nor share (his food,
&c. with those who are in want), and is not of an
amiable disposition, is called a bad Sramama. (11)
He who is a controversialist, and ill-behaved,
who perverts the truth, and delights in quarrels
and contentions, is called a bad Sramaza. (12)
He who sits down on a weak, shaking seat
wherever he lists, and is not careful in sitting down,
is called a bad Sramaza. (13)
He who sleeps with dusty feet and does not
inspect his couch, being careless about his bed, is
called a bad Sramama. (14)
He who eats milk, curds, and other things pro-
duced from milk, and does not practise austerities,
is called a bad Sramama. (15)
He who eats after sunset, and when ad-
monished, makes an angry reply, is called a bad
Sramama. (16)
He who leaves his own teacher, and follows
heretical ones, who continuously changes his school?,
being of a bad disposition, is called a bad Sra-
mama. (17)
1 It 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 padiléha.
3 Ganamganika, according to the commentators one who
attaches himself to another gaza every half-year.
80 UTTARADHYAYANA.
He who has left his own house, and _ busies
himself in another's house, who lives by fortune-
telling, is called a bad Sramama. (18)
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 Sramama. (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
amongst his brethren, is welcomed in this world like
nectar; he conquers this world and the next 8, (21)
Thus I say.
EIGHTEENTH LECTURE.
SANGAYA 4,
In the town of K4mpilya there was a king, named
Safigaya, who possessed numerous troops and war-
chariots ; once he went a-hunting. (1)
1 Samudaniya, explained bhaiksham.
3 Pag#kakustfila, literally, those who practise the five wrong
stlas, whereby probably those are denoted who do not keep the
five great vows of the Gainas. Note that the Buddhists too
have their pa#kasfla. They could therefore have been called
pa#akustla by the Gainas,
8 The text is not settled in the last line; but there can be no
doubt about the meaning.
4 The commentators Sanskritise this name in Samyata. But
however appropriate it may be to a Gaina, it certainly does not
LECTURE XVIII. 81
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 Késara-
park of Kampilya; and intent on his sport he killed
there the frightened deer. (3)
Now in the Késara-park there was a houseless
ascetic intent on sacred study and meditating on the
Law. (4)
Annihilating sinful inclinations!, he meditated in
the Asphéta-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 ϑαῆραγα; 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%gaya or Sriigaya, both of which frequently occur in
Sanskrit literature.
1 To render 4srava.
3 Apphéva in the original; there are several plants which are
called A4sphéta.
[45] G
82 UTTARADHYAYANA.
‘As you must, of necessity, one day part with
everything, in this transient world of living beings,
why do you cling 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)
Sazigaya gave up his kingly power and adopted
the faith of the Ginas 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 Gétra do you
belong, and why have you become an ascetic!?
? Literally, a Brahman.
LECTURE XVIII. 83
How do you venerate the enlightened ones?, and
how did you come to be called a well-behaved
(monk) ?’ (21)
“My name is Sazgaya; I belong to the Gétra of
Gétama; my teacher is Gardabhli, 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 3, viz. the exist-
ence of the soul, its non-existence, idolatry, and the
inefficiency of knowledge. (23)
“This has been declared by himwho 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)
1 Buddhé, explained 444ry 4n, preceptors.
2 These are the four great heresies: (1) that of the kriyavadinas,
who maintain that the soul exists; (2) that of the akriy&vadinas,
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 ag#finavddinas, who contend that
knowledge is not necessary for salvation, but tapas; this seems
identical with the karmapatha. The commentators explain kri-
yavAdinah ‘those who believe the soul or 4tman 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 Mahé-
vagga VI, 31, 2 (vol. xvii, p. 109) it is evident that the Gainas were
considered kriy4vadins. The akriy4v4da is also identified with
the kshazikav4da 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 Sfttrakretanga I, 12; II, 2, 77.
G2
84 UTTARADHYAYANA.
“Ἱ know all these heresies to be contemptible ;
I know that there will be a life hereafter, and I
know my Self. (27)
“1 was an illustrious god in the Mahapraza
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 Mahapélts of
Palis'. (28)
“ Descending from the Brahmaléka, 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 2, (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 Ginas, (32)
“A wise man believes in the existence of the soul,
1 According to the commentary a p4lf seems to be what
is commonly called palyépam4, and mah4p4lf a sAgar6pamé4.
However the longest life of a god in Brahmaléka is but ten
Sagarépamés, see below, XXXVI, 225. The construction of the
verse is very involved, but the drift of it cannot be mistaken.
* ii viggdm anusaméaré. I believe that vigg4m here stands
for vidv4n, as in the following verse. The meaning would then
be, ‘knowing this one should live as a monk.’
5 Buddha.
4 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. (33)
“ 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 Sanatkum4ra‘, a universal monarch of
great power, placed his son on the throne, and then
practised austerities. (37)
“Santi 5, a universal monarch of great power, the
1 Bharata was the eldest son of Ashabha, the first Tirthakara.
He became the first Aakravartin, or universal monarch, and
resided in Ayédhy4. At his renunciation he was ordered by
Indra himself to pluck out five handfuls of his hair as is the
custom of Gaina monks on entering the order.
2 Sagara, king of Ayddhya, was, according to the legend
contained in the commentary (see R. Fick, Eine jainistische
Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother
of Agita, the second Tirthakara. He became the second Xakra-
vartin, and, in the end, he was ordained by Agita. The Gaina
legend seems to be but a strangely distorted version of the story
of Sagara told in the first book of the Ramayana.
* Maghavan, son of king Samudravigaya of Sravasti, and his
wife Bhadrf, became the third Xakravartin.
* Sanatkumfra, son of king Asvaséna of Hastinapura, and his
wife Sahadévi, became the fourth Aakravartin. The adventures
of Sanatkumfra are told in a Prakrit legend, which I have
published in my Ausgewahlte Erzahlungen in M&h4rashérf, Leipzig,
1886, p. 20 ff.
5 SAnti was the sixteenth Tirthakara, Kunthu the seventeenth, and
86 UTTARADHYAVANA.
bringer of peace to the world, gave up Bharatavarsha
and reached perfection. (38)
“King Kunthu, the bull of the Aikshvdka 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 Harishéza?, who humbled the pride
(of other kings), reached perfection. (42)
“ Gaya’, 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 isa popular or Prakrzt corruption
of Kakutstha, who was an Aikshvéka. 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 Ram4yaza I, 70.
1 Mahapadma was the ninth Kakravartin. His elder brother
was Vishsukumara, who was ordained by Suvrata, a disciple of
Munisuvrata, the twentieth Tirthakara. He wrenched the
sovereignty of the world from Namuéi, minister of his father
Padméttara, 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 Vishzu and Bali, for
whom the Gainas have substituted Namuéi. According to them
the minister Namu4i was, in a disputation, defeated by the Gaina
monks, and to revenge himself on them, he ordered them to quit
his kingdom as soon as he got it—-Mah4padma’s residence was
Hastinapura.
3 Harishéza, son of king Mah4hari of Kampilya, became the
tenth Xakravartin.
3 Gaya, son of king Samudravigaya of Ragagriha, became the
eleventh Xakravartin.
LECTURE XVIII. 87
reached perfection which has been taught by the
Ginas. (43)
“ Dasaraabhadra’, giving up his flourishing king-
dom of Dasdrva, turned monk; he renounced the
world, being directed to do so by Sakra himself. (44)
“ Karakazdu was king of Kaliiga; Dvimukha, of
Pa#kala; Nami, of Vidéha; Naggati (or rather
Nagnagit), of Gandhara®. (45)
“Nami humbled himself, being directed to do so
by Sakra himself; the king of Vidéha left the house
and became ἃ Sramama. (46)
“These bulls of kings have adopted the faith of
the Ginas; after having placed their sons on the
throne, they exerted themselves as Sramamas. (47)
“Udayaza*, 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 K4si‘*, exerting himself for
the best truth, abandoned all pleasures, and hewed
down, as it were, his Karman like a forest. (49)
“And thus king Vigaya®, whose sins were not
quite annihilated 5, turned monk after he, the famous
man, had quitted his excellent kingdom. (50)
1 King Dasdrmabhadra was a contemporary of Mahavira.
3 These are the four Praty€kabuddhas ; see p. 35, note 2.
5 The story of Udayana (or perhaps Uddayana) will be found
in my Ausgewahlte Erzdhlungen in Mé&harash/ri, p. 28 ff. He
was contemporary with Mahfvira.
4 He was Nandana, the seventh Baladéva, son of king Agnisikha
of Benares.
® He was the son of king Brahmarfga of Dvdrak4vati, and
eldest brother of the Vasudéva Dvipréshéa or DvipushA.
4 To render ana/shakitti, of which the commentators offer
several explanations, rendering it anarttakirti and anashéakfrti.
A various reading A#a//hAkitti is mentioned, and explained
Ag#a-artha-8k σε].
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)
“| 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 Mrzga, the principal queen. (1)
Their son Balasri, also known as Mvzgdputra
(i.e. son of Myvzg4), 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 Dégundaga?*, always happy in his
mind. (3)
’ Mahdbala was the son of king Bala of Hastinfpura. He lived
at the time of Vimala, the thirteenth Tirthakara.
* According to the commentators the Dégundaka gods are the
trayastrimsa gods. The Sanskrit of d6gundaga 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 Sramaza,
who practised penance, self-restraint, and self-control,
who was full of virtues, and a very mine of good
qualities. (5)
Mr7géputra regarded him with fixed eyes, trying
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 Mv¢gaputra, he remembered
his previous birth and his having been then a
Sramana. (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 Samsara) ; 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
11 separate the words pasaysdl6yanat‘hi6é. 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.
go 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
Samsara, 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 Kimp4ka-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
1 Cucumis Colocynthus.
LECTURE XIX. ΟΙ
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 Sramaza ; 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 abstaining 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
1 T.e. food, drink, dainties, and spices.
92 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 Sramama. (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 Sra-
maza. (39)
“As it is difficult to fill a bag® with wind,
1 Literally, well washed or bathed.
2 This appears to be the meaning of the words ahivséganta-
di//hié. We might perhaps take ahfvs for ahivam = 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.
8. Kotthala, a Dési-word for kusfila, granary, see Hémaandra,
Dést Késha 2, 48. The commentators render it by ‘cloth.’
LECTURE XIX. 93
so is it difficult for a weak man to live as a Sra-
mana. (40)
“As it is difficult to weigh Mount Mandara in
a balance, so it is difficult to live as a Sramaza 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 Sams4ra, 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 eee 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 Gaina 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 Sftrakritinga. I remember a γαῖ
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 Vagravéluké and the Kadambavdluk4? 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 agonies when I was fastened
with fetters on the huge Salmalt 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 These are two rivers in hell; the sand of the one consists of
vagra (either steel-filings or diamonds), and that of the other,
of turmeric.
"9 KaravattakarakayAthim = karapattrakrakasAdibhis.
5 Kélasumzaya, explained by shkarasvan, hog-dog, which may
be a kind of hog or dog, probably the latter.
4 Samila gue. The commentators render gue by yuga and
γαῖα, and do not explain samila, which they treat as a Sanskrit
word. I think it is the Prakrit of samidh, compare viggula =
vidyut, salila = sarit.
LECTURE XIX. 95
and thongs, and have been knocked down like 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*, (58)
‘Suffering from thirst I ran towards the river
Vaitaramt 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
1 Roggho = risya, see Hémafandra, Dést Késha 7, 12.
9 Dhanka gridhra. The commentators offer no explanation of
dhanka, but only say that they are not real vultures as there are
no animals in hell. Therefore they must be vaikriya, i.e., in our
case, demons who have adopted the shape of vultures.
* The water of the river Vaitarant consists of a very caustic acid.
4“ 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. (63)
‘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 ὅ; 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
1 Kuhad4 = Κυδλᾶτα; comp. pihada = pi/Aara, The form
kuh4r4 occurs in Guzerati, Sindhi, and Panjabi.
* Kumf4ra; this is obviously the modern kam4r ‘ blacksmith *
(derived from karmak4ra); and it is of interest to find this form
in an old text like the Uttarédhyayana.
5. To render sur4, sidhu, mairéya, 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 Sramaza
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. (77)
‘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. (80)
‘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 = mr‘ga, literally ‘antelope ;’ but here as frequently the
word has apparently the more general meaning ‘ wild animal.’
[45] ᾿
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). (83)
‘I shall imitate this life of animals.’ ‘“ Well, my
son, as you please.” With his parents’ permission
he gave up all his property. (84)
ΕἼ 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. (87)
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 3, impartial towards
all beings, whether they move or not. (89)
He was indifferent to success or failure (in
begging), to happiness and misery, 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)
1 See notes 2 and 3 on p. 50.
3 Garava = gaurava or garva. Dfpika: riddhig4rava-
rasagdrava-sitagfrava iti garvatrayarahitas.
5 To render dandasallabhaésu.
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 1, to eating and fasting. (92)
He prevented the influx of Karman (Asrava)
through all bad channels*; 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 Sramama,
he reached perfection after breaking his fast once
only every month. (94, 95)
Thus act the enlightened ones, the learned, the
clever; like Mzzgdputra they turn away from
pleasures. (96)
When you have heard the words of the illustrious
and famous son of Mvzg4, 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
Nirvana. (97, 98)
Thus I say.
1 VAstkandanakapp6. The author of the Avaf(ri explains
this phrase thus: he did not like 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 Aandana
calls for a word denoting a bad-smelling substance, perhaps
‘ ordure.’
3 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 4srava, see above, p. 55, note 1.
H 2
100 UTTARADHYAYANA.
TWENTIETH LECTURE.
THE GREAT DUTY OF THE NIRGRANTHAS.
Piously adoring the perfected and the restrained
saints, listen to my true instruction which (teaches
the real) profit (of men), religion, and liberation’. (1)
King Srézika*, the ruler of Magadha, who pos-
sessed many precious things, once made a pleasure-
excursion to the Mazdikukshi Kaitya*. (2)
It was a park like Nandana‘, 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)
’ Atthadhammagaim = arthadharmagati. I think this
equal to artha dharma méksha, though the commentators offer.
a different explanation by making gati mean g#ana. The phrase
is derived from the typical expression kam&rthadharmaméksha
by leaving out kAma, which of course could not be admitted by
ascetics.
2 He is identical with Bimbisira of the Buddhists; see my
edition of the Kalpa Sftra, introduction, p. 2.
* The following verses prove that Aaitya denotes park here
as the word is explained by the scholiast in IX, 9.
4 Nandana is Indra’s park.
LECTURE XxX. IOI
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 you exert
yourself as a Sramama, O ascetic; I want to hear
you explain this.’ (8)
“1 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 Srézika, the ruler of Magadha,
laughed : ‘ How should there be nobody to protect
one so accomplished as you δ᾽ (10)
‘IT 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, Srézika,
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
1 Bhadantianam.
3 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.
102 UTTARADHYAYANA.
without protection? Reverend sir, you speak
untruth.’ (15)
“O king, you 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 Kausdmbi 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 8, and the head, I suffered
1 Pottham or pokkham. 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 po&&hd or pukkha
is the right spelling it is pr7#4Aa, and may mean ‘etymology.’
? Purdma purabhédanzf. As usual the commentators give
a purely etymological explanation. But it is obvious that
purabhédana must have a similar meaning as purandara =
Indra, or purabhid Siva. 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
Gaina Sftras were composed. The Vedic word pfrbhid,
‘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.
8 To render antariséka or antarittha. The Guzeraty
translation renders it hrzdaya.
LECTURE XxX. 103
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)
“Ὁ great king, my own brothers, the elder and
younger ones, could not rid me of my pains,
ὅς. (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)
“Ὁ 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: Itis very hard to bear pains again
and again in the endless Circle of Births. (31)
1 KAiuppaya=Katuspada. Four branches of medical science
are intended.
? Phisfai=bhrasyati, Hémakandra’s Prakr:t Grammar, iv, 177.
104 UTTARADHYAYANA.
“Tf 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 Vaitaraz!, my own Self
the Salmalf tree!; my own Self is the miraculous
cow KAémaduh, 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*, (38)
“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.
3 The verses 38-53 are apparently a later addition because
(1) the subject treated in them is not connected with that of the
foregoing part, and (2) they are composed in a different metre.
LECTURE XxX, 105
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 K4rsh4paza 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 K4lakida kills him who drinks it ;
as a weapon cuts him who awkwardly handles it; as
a Vétala kills him who does not lay him; so the
Law harms him who mixes it up with sensuality. (44)
“Ἧς 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 δ, will have no refuge at the
time (of retribution). (45)
“ The sinner, always wretched, goes from darkness
1 These are the five Samitis, see above, p. 50.
3 Polla or pulla, explained anta4-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.
4 Literally, ‘the flag of the seers ;’ the broom &c. are meant.
δ Kuhédaviggé.
106 UTTARADHYAYANA,
to darkness, to utter misery; the unholy man who
breaks the rules of monks, rushes, as it were, to hell,
and to be born again as a brute. (46)
“He who accepts forbidden alms, viz. such food
as he himself asks for, as has been bought for his
sake, or as he gets regularly (as by right and
custom), who like fire devours everything, will go
to hell from here, after having sinned. (47)
“A cut-throat enemy will not do him such harm
as his own perversity will do him; the man without
pity will feel repentance in the hour of death. (48)
“In vain he adopts nakedness, who errs about
matters of paramount interest; neither this world
nor the next will be his; he is a loser in both
respects in the world. (49)
“Thus the self-willed sinner who leaves the road
of the highest Ginas, who with the appetite of an
osprey is desirous of pleasure, will grieve in useless
sorrow. (50)
“A wise man who hears this discourse, an
instruction full of precious wisdom, and who deserts
every path of the wicked, should walk the road of
the great Nirgranthas. (51)
“He who possesses virtuous conduct and life,
who has practised the best self-control, who keeps
from sinful influences!, and who has destroyed his
Karman, will reach (in the end) the greatest, best,
and permanent place (viz. mukti).” (52)
Thus the austere and calm, great ascetic and great
sage who kept great vows and possessed great fame,
preached at great length this great sermon: the
great duty of the Nirgranthas. (53)
1 Nirdsava =nirdsrava. For the dsravas, see p. 53,
note 1.
LECTURE XxX. 107
And king Srézika, pleased, spoke thus: ‘You
have truly shown what it is to be without pro-
tection. (54)
“You have made the best use of human birth,
you have made a true gain, O great sage, you are
a protector (of mankind at large) and of your
relations, for you have entered the path of the best
Ginas. (55)
‘You are the protector of all unprotected beings,
O ascetic; I ask you to forgive me: I desire you to
put me right. (56)
‘That by asking you I have disturbed your
meditation, and that I invited you to enjoy pleasures,
all this you must forgive me.’ (57)
When the lion of kings had thus, with the greatest
devotion, praised the lion of houseless monks, he,
together with his wives, servants, and relations,
became a staunch believer in the Law, with a pure
mind. (58)
The ruler of men, with the hair on his body
joyfully erected, bowed his head (to the monk),
keeping him on his right side, and departed. (59)
And the other, rich in virtues, protected by the
three Guptis, and abstaining from injuring (living
beings) in the three ways (viz. by thought, words, and
acts), travelled about on the earth, free like a bird,
and exempt from delusion. (60)
Thus I say.
108 UTTARADHYAYANA.
TWENTY-FIRST LECTURE.
SAMUDRAPALA.
In Kampé there lived a Sravaka, the merchant
Palita, who was a disciple of the noble and venerable
Mahavira. (1)
As a SrAvaka he was well versed in the doctrines
of the Nirgranthas. Once he went by boat to the
town of Pihuzda on business. (2)
A merchant gave him his daughter while he was
doing business in Pihuzda. When she was big
with child, he took her with him on his returning
home. (3)
Now the wife of PAlita was delivered of a child
at sea; as the boy was born at sea (samudra), he
was named Samudrapila. (4)
Our merchant, the Sravaka, went leisurely to
Kamp, to his house; in his house the boy grew up
surrounded by comfort. (5)
He studied the seventy-two arts, and acquired
knowledge of the world’; he was in the bloom of
youth, and had a fine figure and good looks. (6)
His father procured him a beautiful wife, Rapist,
with whom he amused himself in his pleasant palace,
like a Dégundaga god’. (7)
Once upon a time he saw from the window of
his palace a man sentenced to death, dressed
for execution, on his way to the place of execu-
tion. (8)
1 To render nftikévida.
3 For Dégundaga, see above, p. 88, note 2.
LECTURE XXI. 109g
Agitated by what he saw, Samudrap4la spoke
thus: ‘ Of wicked actions this is the bad result.’ (9)
He became enlightened at once, the venerable
man, and he was immensely agitated; he took
leave of his parents, and entered the state of
houselessness. (10)
Abandoning the great distress to which the
worldly! are liable, the great delusion, and what-
ever causes fear, one should adopt the Law of
monks 3, the vows, the virtues, and the (endurance
of) calamities. (11)
One should keep the five great vows, viz. not to
kill, to speak the truth, not to steal, to be chaste, to
have no property whatever; a wise man should
follow the Law taught by the Ginas. (12)
A monk should have compassion on all beings,
should be of a forbearing character, should be
restrained and chaste, and abstaining from every-
thing sinful; he should live with his senses under
control. (13)
Now and then? he should travel in one country,
‘ Saggantha = sagrantha, which is obviously the opposite
of nirgrantha. The commentators correct samgamtha in sam-
gam ka. The original reading is in MS. B. A. has samgamtha,
and so had C. originally, but it corrects the tha into 4a. Accord-
ing to the commentators we should translate: abandoning
worldly attachment which causes great distress, great delusion,
black (Lésy4), and dangers, one should, &c.
3 Parydya-dharma, Pary4ya means a state under which
a substance presents itself. Here is meant the state of the soul
in pravragy4, ie. srdmanya-pary4ya; compare the expressions
khadmastha-paryaya and kévali-paryadya. Paryaya-dharma
is here equal to pravragy4-dharma, Law of the monks.
5. ΚΑ] μα k&lam, the commentators supply kurvan, and
explain the passage as follows: kaléna, i.e. in a paurushi (four
110 UTTARADHYAYANA.
taking into consideration its resources and his own
ability; like a lion he should not be frightened by.
any noise; and whatever words he hears, he should
not make an improper reply. (14)
In utter indifference he should walk about, and
bear everything, be it pleasant or unpleasant; he
should not approve of everything everywhere, nor
care for! respectful treatment or blame. (15)
There are many opinions here among men, which
a monk places in their true light; there will rise
many dangerous and dreadful calamities, caused by
gods, men, or animals, which are difficult to be borne
and cause easily-discouraged men to sink under
them; but a monk who comes in contact with them
will not be afraid, like a stately elephant at the head
of the battle. (16, 17)
Cold and heat, flies and gnats, unpleasant
feelings, and many diseases attack the body; with-
out flinching? he should bear them, and should
hours) less one quarter of it, kAlam, i.e. what is proper for
the time. The meaning would be ‘doing at every time what
is proper or prescribed to do at it.’ But this explanation looks
very artificial; I think that the expression kaléza kAlam is an
adverb of the same type as maggham magghéna and many
others.
1 Samgae. This word may be samyata in this place; but
in verse 20, where the same line occurs again, it cannot be so
interpreted, because there the word samgae occurs twice; once
it has the meaning of samgata, but in the passage under dis-
cussion it must be a verb, and it is rendered there saf#gayet=
sahgam kuryat by the commentators.
3 Akukkué, translated akukfiga, derived from the root kfig ‘to
warble, to groan;’ it would therefore mean ‘without complaint.’
But in I, 30 we have appakukkué, derived from the root
ku ‘to bend, to be crooked,’ and it is rendered alpaspandana.
The same meaning applies in the present case.
LECTURE XXI. IIT
not recall to his memory the pleasures he once
enjoyed. (18)
Giving up love, hatred, and delusion, a monk who
is always careful and who is steadfast even as Mount
Méru cannot be shaken by the storm, should bear
calamities, guarding himself. (19)
A great sage should be neither too elevated by
pride nor too humble, he should not care for
respectful treatment nor blame; an ascetic who has
ceased (to act), will by means of his simplicity enter
the path of Nirv4za. (20)
He is neither grieved nor pleased (by anything)',
he abandons his relations with men, he ceases (to
act), is intent on the benefit of his soul, he strives
for the highest good (viz. mukti), and uses the
means to reach it, free from sorrow, egoism, and
any kind of property. (21)
A merciful (monk) should use beds distant from
others, which are not got ready for his sake* nor
strewn (with leaves or things considered to be pos-
sessed of life); he should sustain such hardships as
the sages are accustomed to. (22)
The great sage (Samudrapala), understanding the
sacred lore and practising completely the best Law,
shone forth like the sun in the sky, being possessed
of the highest knowledge and glory. (23)
Having annihilated his Karman both meritorious
1 This is the meaning commonly given to the frequently occur-
ring phrase arairaisahe. Another interpretation is: samyam4-
samyamavishayé, tabhy&m na badhaté,
5 Nirévalévai = nirupalipta. By upalépa may be meant
‘dirt,’ but the author of the Avaé(ri explains upalépa as consisting
in abhishvanga ‘affection.’ It is almost impossible to render
satisfactorily so vague an expression.
112 UTTARADHYAYANA.
and sinful, being steadfast ', and free from all fetters,
Samudrapala crossed the ocean-like Flood of worldly
existence and obtained exemption from transmi-
gration. (24)
Thus I say.
TWENTY-SECOND LECTURE.
RATHANEMI,
In the town of Sauryapura * there was a powerful
king, Vasudéva by name, who possessed the char-
acteristic marks of a king. (1)
He had two wives, R6éhizt and Dévakt; each of
them had a beloved son, Rama and Késava. (2)
In the town of Sauryapura there was (another)
powerful king, Samudravigaya by name, who
possessed the characteristic marks of a king. (3)
His wife was Siva by name; and her famous son
was the venerable Arish/anémi, the saviour of the
world and the lord of ascetics. (4)
This Arish¢anémi, who was gifted with an excel-
lent voice and possessed the thousand and eight
lucky marks of the body, was a Gautama, and his
skin was black. (5)
His body was strong like that of a bull, and hard
1 Nirangaza =samyamé niskala, immovable with regard
to self-control.
* According to the Brahmanical account Vasudéva lived in
Mathura. The name given to the town by the Gainas is
apparently derived from Sauri, an epithet of Krishna, whose
grandfather was Sra. Soriyapura may be Saurikapura or
Sauryapura. The latter rendering adopted by our commentators
is based on a wrong etymology.
LECTURE XXII. 113
like steel; he was well proportioned, and had a
belly like that of a fish.
Késava asked the girl Ragimatt! in marriage for
him. (6) .
Now this daughter of an excellent king? was
virtuous and well looking; she possessed all lucky
marks of the body, and shone forth like the lightning
Saud4mant. (7)
Her father said to the sawertul V4sudéva : ‘Let
the prince come here that I may give him my
daughter.’ (8)
He had taken a bath containing all (lucky) herbs,
and had performed the customary ceremonies; he
wore a suit of heavenly clothes and was decked
out with ornaments. (9)
Riding on the best mast elephant ὃ of Vasudéva he
looked beautiful, like a jewel worn on the head. (10)
He sat under a raised umbrella, fanned by two
chowries, and he was surrounded on all sides by
a host of Dasarhas‘ and by a complete army drawn
1 Réimaf, Raimaf, and Rayamati are the forms of her name in
Prakrit; the spellings Ragimatt and R4gamatt are also met with
in Sanskrit.
5 Viz. Ugraséna. He was placed on the throne by Krishna on
the death of Kamsa, cf. Vishnu Purfza V, 21. He and Dévaka
were the sons of Ahuka, Kamsa was a son of Ugraséna, and
Dévakf a daughter of Dévaka, loc. cit. ΙΝ, 14. According to the
legend of Krishaa, as told by the Brahmans and Gainas, Gar4-
sandha afterwards repeatedly attacked Mathura. Krishna there-
fore built Dvarak4 on the shore of the western ocean, and sent
thither the Y4dava tribe, loc. cit. V, 22 and 23. The events
narrated in the text must be understood to have occurred in
Dv4rak4, as is evident from verse 21.
3 Gandhahastin, an elephant of the best class, whose very
smell is sufficient, as is believed, to frighten common elephants,
see verse 15.
4 Dasara in Prakrit. They are a clan descended from Yadu.
[45] I
114 UTTARADHYAYANA.
up in rank and file, while the heavenly sound of
musical instruments reached the sky. (11, 12)
With such pomp and splendour the hero of the
Vrishnis started from his own palace. (13)
On his way he saw animals, kept in cages
and enclosures, overcome by fear and looking
miserable. (14)
Seeing them on the point of being killed for the
sake of their flesh, and to be eaten afterwards, the
great sage spoke to his charioteer! thus: (15)
‘Why γε 3 all these animals, which desire to be
happy, kept in cages and enclosures?’ (16)
Then the charioteer answered : ‘ Lucky are these
animals because at thy wedding they will furnish
food for many people.’ (17)
Having heard these words, which announced the
slaughter of many animals, the great sage, full of
compassion and kindness to living beings, meditated
thus: (18)
‘If for my sake many living beings are killed,
I shall not obtain happiness in the next world.’ (19)
Then the famous man presented the charioteer
with his pair of earrings, his neck-chain, and all his
ornaments. (20)
‘When he had formed his resolution, the gods
Δ In verse 10 Arishéanémi rides on an elephant, but in the
sequel he is supposed to travel in a car. Unless the poet can
be charged with having made this blunder, which I think just
possible, verse 10 must be considered a later addition.
3 The form of the verb akkfahim for akkhanti is worthy
of note, because him as ending of the third person plural belongs
to Apabhramsa. It is interesting to find a true Apabhramsa form
in a text so old as ours, for it seems to prove that at all times
Apabhramsa went along with the common Prékvit, a vulgar or low
with a high middle-Indian language.
LECTURE XXII. 115
descended (from heaven), according to the established
custom, to celebrate, with great pomp together with
their retinue, the event of his renunciation. (21)
Surrounded by gods and men, and sitting on an
excellent palankin, the Venerable One left Dvaraka
and ascended mount Raivataka?. (22)
On arriving at the park he descended from his
excellent palankin, surrounded by a crowd of thou-
sands, and then his renunciation took place, while
the moon was in conjunction with Kitré* (23)
Then he himself plucked out his delightfully-
perfumed, soft, and curled hair in five hand-
fuls. (24)
And VA4sudéva said to that subduer of the senses,
who had plucked out his hair: ‘O lord of ascetics,
may you soon obtain what you wish and desire. (25)
‘Increase in knowledge, faith, and right conduct,
in forbearance and perfection !’ (26)
In this manner R4ma and Késava, the Dasarhas,
and many people paid homage to Arish¢anémi and
then returned to the town of Dv4rak4. (27)
When the daughter of the king heard of the
ordination of the Gina, laughter and gaiety forsook
her, and she was overwhelmed with affliction ®. (28)
1 Raivataka is mount Girnfr in Kas‘hiaw4d, The hill is one of
the most sacred places of the Gainas, and is covered with temples
of the Ginas. It is also sacred to the Hindus on account of its
connection with the history of Krishna. The poetical description
of mount Raivataka forms the subject of the fourth sarga of the
Sisupalavadha by M4gha.
3 The lunar mansion, the chief star of which is Spica or
a Virginis.
3 The lamentation of Ragimatt on her husband’s becoming an
ascetic forms the subject of a curious Sanskrit poem called Némi-
ἀθιακᾶνγα, by Vikrama, son of Sanghaza, which has been edited in
12
116 UTTARADHYAYANA.
Ragtmatt thought: ‘Shame upon my life, that
I have been forsaken by him! it is better I should
turn nun.’ (29)
Firm and decided she cut off her tresses which
were black like bees and dressed with a brush and
comb!. (30)
And VA4sudéva said to her who had cut off her
hair, and subdued her senses: ‘Lady, cross the
dreadful ocean of the Sams4ra without difficulty!’ (31)
When she had entered the order, the virtuous
and very learned lady induced there many people,
her relations and servants, to enter the order
too. (32)
On her way to mount Raivataka it began to rain;
her clothes being wet, she entered a cave and waited
there in the darkness while it was raining. (33)
She took off her clothes and was naked as she
was born, thus she was seen by Rathanémi?, whose
the Kavyam4la of 1886. It is what is technically called a sama-
syA4pfirama or gloss. The last line of each stanza is taken from
the Méghadfita of K4lidasa, and the first three lines are added by
the poet to make the whole fit the circumstances of his tale.
’ Kudkaphanaga, in Sanskrit kirkaphanaka. According
to the scholiasts phanaka is a comb made of bamboo.—I have
translated, ‘cut off her tresses,’ but literally it is: ‘plucked out her
hair.’ However, I do not think that women also are to pluck out
their hair.
* Rathanémi was her husband's elder brother. According to
a legend told in Haribhadra’s ΖῚ Κα of the Dasavaik4lika Sftra
(see Leumann in the Journal of the German Oriental Society,
vol. 46, p. 597), Rathanémi fell in love with R4gimatf. But that
lady in order to make him see his wrong, vomited a sweet
beverage she had drunk, in a cup and offered it him. On his
turning away with disgust she explained to him her meaning: she
too had been vomited, as it were, by Arish/anémi, notwithstanding
which he wanted to have her. She then taught him the Gaina
creed, and he became a monk.
LECTURE XXII. 117
(peace of) mind became (thereby) disturbed ; and
afterwards she saw him. (34)
She was frightened when she discovered herself
alone with the monk; folding her arms over her
breast she sank down trembling. (35)
When the prince, Samudravigaya’s son, saw her
frightened and trembling, he spoke the following
words: (36)
‘I am Rathanémi, O dear, beautiful, sweetly-
speaking lady! Do accept me for your lover, O
slender one’, you shall have no cause to com-
plain. (37)
‘Come, let us enjoy pleasures, for it is a rare
chance to be born a human being; after we have
enjoyed pleasures, we shall enter on the path of the
Ginas.’ (38)
When Régtmatt perceived that Rathanémi'sstrength
of will was broken, and temptation had got the
better of him, she did not lose her presence of mind
and defended her Self on that occasion. (39)
The daughter of the best king, true to self-control
and her vows, maintained the honour of her clan
and family, and her virtue, and spoke to him: (40)
‘If you owned the beauty of Vaisramana’*, the
pleasing manners of Nalakdbara ὃ, if you were like
Purandara‘ himself, I should have no desire for
you. (41)
Suyamu=sutanu. This may, however, be a proper
name, a synonym of R4gimatt, for according to the Harivamsa
2029 and the Vishzu Puraza IV, 14, Sutanu was a daughter of
Ugraséna.
2 Vaisramana is a Prakrit spelling for Vaisravana = Kub€ra.
8 Nalakfbara is Vaisramama’s son.
4 Indra.
118 UTTARADHYAYANA,
‘Fie upon you, famous knight, who want to quaff
the vomited drink for the sake of this life; it would
be better for you to die. (42)
‘Iam the daughter of the Bhéga-king?, and you
are an Andhakavvzshai ; being born ina noble family
let us not become like Gandhana-snakes*; firmly
practise self-control! (43)
‘If you fall in love with every woman you see, you
will be without hold like the Ha¢a-plant‘, driven
before the wind. (44)
‘As a herdsman or a keeper of goods does not
own the things (he has the care of), so you will not
truly own Sramazahood.’ (45)
Having heard these well-spoken words of the
virtuous lady, he returned to the Law like an elephant
driven by the hook. (46)
Protected in thoughts, words, and acts, subduing
his senses and keeping the vows, he practised true
Sramazahood throughout life. (47)
1 The verses 42, 43, 44, 46 have been received in the Dasavai-
kalika Sftra II, 7-10, see Leumann’s edition of that Sftra quoted
in the note, p. 116. A metrical German translation will be found
in the same place.
3 On the Bhégas see p. 71, note 2. It is perhaps here misspelt
for Bhéga. In the Vishnu Purana, Kamsa, Ugraséna’s son, is twice
called Bhégaréga (see Wilson’s translation, ed. Hall, vol. iv, pp. 260,
271), in contradiction to the common tradition which makes him
an Andhaka, compare Patafgali on Pazini IV, 1, 114.
> There are said to be two kinds of snakes, the gandhana and
the agandhana. The former can be made to suck the poison
from the wound they have inflicted ; the other will rather die than
do so. Cf. Leumann, loc. cit., p. 597, note *.
4 Pistia Stratiotes, an aquatic plant.
5 Dévéndra here refers to the story of the Nfpurapazdita,
of which he gives a small portion in Prakrzt. The whole story is
related in the Parisish/aparvan of Hémaéandra, see the introduction
to my edition of that work in the Bibliotheca Indica.
LECTURE XXIII. 19
After practising severe austerities both of them
became Kévalins, and having completely annihi-
lated their Karman, they reached the highest
perfection. (48)
Thus act the enlightened, the wise, the clever
ones; they turn from pleasures as did this best of
men’. (49)
Thus I say.
TWENTY-THIRD LECTURE?
K£sI AND GAUTAMA.
There was a Gina, Parsva® by name, an Arhat,
worshipped by the people, who was thoroughly
enlightened and omniscient, a prophet of the Law,
and a Gina. (1)
And there was a famous disciple of this Light of
1 Compare the last verse of the Ninth Lecture.
5 In this lecture we have a very interesting legend about the
way in which the union of the old church of Parsva and the new
church of Mahavira was brought about. A revival of this ancient
difference seems to have caused the united church afterwards to
* divide again into the present Svétambara and Digambara sects.
They do not continue the two primitive churches, but seem to
have grown out of the united church.
5 P4rsva is the last but one Tirthakara, his Nirvana taok place
250 years before that of Mahavira. This statement, which has
been generally accepted, is, however, in seeming contradiction to
the account of our text, according to which a disciple of Parsva, who
is called a young monk kum4ra-sramanza, met Gautama,
i.e. Sudharman, the disciple of Mahavira. We therefore must
take the word disciple, sfse, as parampar4sishya, that is not in
its literal sense. See note 3, p. 122.
120 UTTARADHYAYANA,
the World, the young Sramaza Kési, who had
completely mastered the sciences and right con-
duct. (2)
He possessed the light of Sruta and Avadhi
knowledge’, and was surrounded by a crowd of
disciples; wandering from village to village he
arrived in the town of SrAvasti. (3)
In the district of that town there is a park, called
Tinduka; there he took up his abode in a pure
place to live and sleep in. (4)
Now at that time there lived the Prophet of the
Law, the Gina, who in the whole world is known as
the venerable Vardhaména. (5)
And there was a famous disciple of this Light
of the World, the venerable Gautama by name, who
had completely mastered the sciences and right
conduct. (6)
He knew the twelve Angas, was enlightened, and
was surrounded by a crowd of disciples ; wandering
from village to village he too arrived in Sravastt. (7)
In the district of that town there is a park
Késh¢haka; there he took up his abode in a pure
place to live and sleep in. (8)
The young Sramaza Kési and the famous
Gautama, both lived there, protecting themselves
(by the Guptis) and being careful. (9) :
The pupils of both, who controlled themselves,
who practised austerities, who possessed virtues,
and who protected their Self, made the following
reflection : (10)
1 These are the second and third kinds of knowledge according
to the Gaina classification. Sruta is the knowledge derived from
the sacred books, and avadhi is limited or conditioned knowledge.
See Bhandarkar, Report, p. 106.
LECTURE XXIII. 121:
‘Is our Law the right one, or is the other Law!
the right one? are our conduct and doctrines right,
or the other ? (11)
‘The Law as taught by the great sage Parsva,
which recognises but four vows?, or the Law taught
by Vardhamana, which enjoins five vows? (12)
‘The Law which forbids clothes (for a monk), or
that which (allows) an under and upper garment ?
Both pursuing the same end, what has caused their
difference ?’ (13)
Knowing the thoughts of their pupils, both Kési
and Gautama made up their minds to meet each
other. (14)
Gautama, knowing what is proper and what is due
to the older section (of the church), went to the Tin-
duka park, accompanied by the crowd, his pupils. (15)
When Kési, the young monk, saw Gautama
approach, he received him with all becoming atten-
tion. (16)
He at once offered Gautama the four pure kinds
of straw and hay® to sit upon. (17)
Kési, the young Sramaza,and the famous Gautama,
sitting together, shone forth with a lustre like that
of sun and moon. (18)
There assembled many heretics out of curiosity,
and many thousands of laymen; (19)
Gods, DAnavas, Gandharvas, Yakshas, RAkshasas,
1 Viz. the Law of Parsva or the Law of Mahavira.
3 Hence it is called kauggdma AAturyAma. Chastity (mai-
thunaviramaza) was not explicitly enumerated, but it was
understood to be contained in the fourth commandment: to have
no property (aparigraha).
5 The four kinds of straw are: 8811 vihf koddava ralaga,
to which is added hay: ranne tan4ni.
122 UTTARADHYAYANA.
and Kinnaras (assembled there), and there came
together invisible ghosts! too. (20)
Kési said to Gautama, ‘I want to ask you some-
thing, holy man.’ Then to these words of Kési
Gautama made the following reply: “Sir, ask what-
~ever you like.” Then with his permission Kési
spoke to Gautama: (21, 22)
‘The Law taught by the great sage P4rsva, recog-
nises but four vows, whilst that of Vardhamana
enjoins five. (23)
‘Both Laws pursuing the same end, what has
caused this difference? Have you no misgivings
about this twofold Law, O wise man?’ (24)
Then to these words of Kési Gautama made the
following reply: ‘‘ Wisdom recognises the truth of
the Law and the ascertainment of true things. (25)
“The first? saints were simple but slow of under-
standing, the last saints prevaricating and slow
of understanding, those between the two simple
and wise; hence there are two forms of the Law®. (26)
' Bhiya = bhata, explained Vyantara. The vantara or
vinamantara are a class of ghosts. The second part of the
word apparently is tara ‘crossing,’ and the first seems to contain
an accusative vam or vinamam which may be connected with
viha or vy6man ‘air.’
* Those under the first Tirthakaras.
5. The meaning of this explanation is as follows. As the vow
of chastity is not explicitly mentioned among PaArsva’s four vows,
but was understood to be implicitly enjoined by them, it follows
that only such men as were of an upright disposition and quick
understanding would not go astray by observing the four vows
literally, i.e. by not abstaining from sexual intercourse, as it was
not expressly forbidden—The argumentation in the text pre-
supposes a decay of the morals of the monastic order to have
occurred between P4rsva and Mahavira, and this is possible
only on the assumption of a sufficient interval of time having
LECTURE XXIII. 123
“ The first could but with difficulty understand the
precepts of the Law, and the last could only with
difficulty observe them, but those between them
easily understood and observed them.” (27)
‘Well, Gautama, you possess wisdom, you have
destroyed my doubt; but I have another doubt
which you must explain to me, Gautama. (28)
‘The Law taught by VardhamAna forbids clothes,
but that of the great sage PArsva allows an under
and upper garment. (29)
‘Both Laws pursuing the same end, what has
caused this difference? Have you no misgivings
about this twofold Law, O wise man?’ (30)
To these words of Kési Gautama made the follow-
ing reply: “ Deciding the matter by their superior
knowledge, (the Tirthakaras) have fixed what is
necessary for carrying out the Law. (31)
“The various outward marks (of religious men)
have been introduced in order that people might
recognise them as such ; the reason for the character-
istic marks is their usefulness for religious life and
their distinguishing character. (32)
“Now the opinion (of the Tirthakaras) is that
knowledge, faith, and right conduct are the true
causes of final liberation, (and not the outward
marks).” (33)
‘Well, Gautama, you possess wisdom, you have
destroyed my doubt; but I have another doubt,
which you must explain to me, Gautama. (34)
‘Gautama, you stand in the midst of many
elapsed between the last two Tirthakaras. And this perfectly agrees
with the common tradition that Mahavira came 250 years after
P&rsva.
124 UTTARADHYAYANA.
thousand (foes) who make an attack on you; how
have you vanquished them! δ᾽ (35)
“By vanquishing one, five are vanquished; by
vanquishing five, ten are vanquished; by this tenfold
victory, I vanquish all foes.”’ (36)
Kési said to Gautama: ‘Whom do you call a
foe?’ To these words of Kési Gautama made the
following reply : (37)
“Self is the one invincible foe, (together with
the four) cardinal passions*, (viz. anger, pride,
deceit, and greed, they are five) and the (five) senses
(make ten). These (foes), O great sage, I have
regularly vanquished.” (38)
‘Well, Gautama, &c. (as in verse 28). (39)
‘We see many beings in this world who are bound
by fetters; how have you got rid of your fetters
and are set free, O sage?’ (40)
“ Having cut off all fetters, and having destroyed
them by the right means, I have got rid of my
fetters and am set free, O sage.” (41)
Kési said to Gautama : ‘What do you call fetters?’
1 This question does not refer to the difference in doctrines
between PArsva and Mahfvira, but is discussed here, as the
commentator states, for the benefit of the pupils of both sages
who are engaged in conversation. I think, however, that this and
the following questions are asked and answered here by the
disciples of the two Tirthakaras for a better reason than that
given by the scholiast. For in them the leading topics of Gainism
are treated in a symbolical way. Gautama at once understands
the true meaning of the similes and interprets them to the
satisfaction of Kési. In this way the unity in doctrine subsisting
between the Law of Parsva and that of Mahavira is demonstrated
to the hearers of the dispute, after the differences had been
explained away.
* Kashdaya.
LECTURE XXIII. 125
To these words of Kési Gautama made the following
reply : (42)
“ Love, hatred, &c., are heavy fetters, attachment
is a dangerous one; having regularly destroyed
them, I live up to the rules of conduct.” (43)
‘Well, Gautama, &c. (as in verse 28). (44)
“Ὁ Gautama, in the innermost heart there grows
a plant which brings forth poisonous fruit; how
have you torn it out?’ (45)
“1 have thoroughly clipped that plant, and torn it
out altogether with its roots; thus I have got rid
of the poisonous fruit.” (46)
Kési said to Gautama, ‘What do you call that
plant?’ To these words of Kési Gautama made
the following reply: (47)
“Love of existence is that dreadful plant which
brings forth dreadful fruit; having regularly torn it
out, I live pleasantly.” (48)
‘Well, Gautama, &c. (as in verse 28). (49)
‘Gautama, there is blazing up a frightful fire
which burns! the embodied beings; how have you
put it out?’ (50)
“Taking water, excellent water, from (the river)
produced by the great cloud, I always pour it over
my body; thus sprinkled the fire does not burn
me.” (51)
Kési said to Gautama, ‘What do you call the
fire?’ To these words of Kési Gautama made the
following reply : (52)
“The passions are the fire; knowledge, ἃ vir-
tuous life, and penances are the water; sprinkled
1 In the original ‘fire’ is put in the plural because the four
kash4yas or cardinal passions are denoted by it.
126 UTTARADHYAYANA.
with the drops of knowledge the fire of the passions
is extinguished and does not burn me.” (53)
‘Well, Gautama, &c. (as in verse 28). (54)
‘The unruly, dreadful, bad horse, on which you
sit, runs about, Gautama! how comes it to pass that
it does not run off with you?’ (55)
“T govern it well in its course by the bridle of
knowledge ; it does not go astray with me, it keeps
to the right path.” (56)
Kési said to Gautama, ‘What do you call this
horse?’ To these words of Kési Gautama made the
following reply: (57)
“The mind is that unruly, dreadful, bad horse;
I govern it by the discipline of the Law (so that it
becomes a well-) trained Kambéga-steed 1.” (58)
‘Well, Gautama, &c. (as in verse 28). (59)
‘There are many bad roads in this world, which
lead men astray; how do you avoid, Gautama, going
astray as you are on the road?’ (60)
“ They all are known to me, those who are in the
right path and those who have chosen a wrong
path ; therefore I do not go astray, O sage!” (61)
Kési said to Gautama, ‘What do you call the
path?’ To these words of Kési Gautama made the
following reply : (62)
“The heterodox and the heretics have all chosen
a wrong path; the right path is that taught by the
Ginas ; it is the most excellent path.” (63)
‘Well, Gautama, &c. (as in verse 28). (64)
‘Is there a shelter, a refuge, a firm ground for the
beings carried away by the great flood of water ?
do you know the island, O Gautama ?’ (65)
1 Kanthaka, see above, p. 47, note 2.
LECTURE XXIII. 127
“There is a large, great island in the midst of
water, which is not inundated by the great flood
of water.” (66)
Kési said to Gautama, ‘What do you call this
island?’ To these words of Kési Gautama made
the following reply: (67)
“The flood is old age and death, which
carry away living beings; Law is the island,
the firm ground, the refuge, the most excellent
shelter.” (68)
‘Well, Gautama, &c. (as in verse 28). (69)
‘On the ocean with its many currents there drifts
a boat; how will you, Gautama, on board of it reach
the opposite shore ?’ (70)
“A boat that leaks will not reach the opposite
shore; but a boat that does not leak, will reach
it.” (71)
Kési said to Gautama, ‘What do you call this
boat?’ To these words of Kési Gautama made
the following reply : (72)
“The body is the boat, life is the sailor, and the
Circle of Births is the ocean which is crossed by
the great sages.” (73)
‘Well, Gautama, &c. (as in verse 28). (74)
‘In this dreadfully dark gloom there live many
beings ; who will bring light into the whole world of
living beings?’ (75)
“ The spotless sun has risen which illuminates the
whole world ; he will bring light into the whole world
of living beings.” (76)
Kési said to Gautama, ‘What do you call this
sun?’ To these words of Kési Gautama made the
following reply: (77)
“Risen has he who put an end to the Circle of
128 UTTARADHYAYANA,
Births, the omniscient Gina, the luminary, who brings
light into the whole world of living beings.” (78)
‘Well, Gautama, &c. (as in verse 28). (79)
‘Do you, O sage, know a safe, happy, and quiet
place for living beings which suffer from pains! of
body and mind?’ (80)
“ There is a safe place in view of all, but difficult
of approach, where there is no old age nor death, no
pain nor disease.” (81)
Kési said to Gautama, ‘What is this place
called?’ To these words of Kési Gautama made the
following reply: (82)
“It is what is called Nirv4za, or freedom from
pain, or perfection, which is in view of all; it is the
safe, happy, and quiet place which the great sages
reach. (83)
“That is the eternal place, in view of all, but
difficult of approach. Those sages who reach it are
free from sorrows, they have put an end to the
stream of existence.” (84)
‘ Well, Gautama, you possess wisdom, you have
destroyed my doubt ; obeisance to you, who are not
troubled by doubts, who are the ocean, as it were,
of all Satras.’ (85)
After his doubt had been solved, Kési, of enormous
sanctity, bowed his head to the famous Gau-
tama. (86)
And in the pleasant (Tinduka park) he sincerely
adopted the Law of the five vows, which was
proclaimed by the first Tirthakara, according to the
teaching of the last Tirthakara. (87)
1 M4nasé dukkhé stands for mamaséhim dukkhéhim. It
is an interesting instance of the dropping of case affixes, which
probably was more frequent in the vernacular.
LECTURE XXIV. 129
In that meeting of Kési and Gautama, knowledge
and virtuous conduct were for ever brought to
eminence, and subjects of the greatest importance
were settled. (88)
The whole assembly was greatly pleased and
fixed their thoughts on the right way, They
praised Kési and Gautama: ‘May the venerable
ones show us favour!’ (89)
Thus I say.
TWENTY-FOURTH LECTURE.
THE SAMITIS.
The eight articles! of the creed are the Samitis
and the Guptis; there are five Samitis and three
Guptis. (1)
The Samitis? are: 1. try4-samiti (going by
paths trodden by men, beasts, carts, &c., and looking
carefully so as not to occasion the death of any
living creature); 2. bhAsh4-samiti (gentle, salu-
tary, sweet, righteous speech); 3. éshaz4-samiti
(receiving alms ina manner to avoid the forty-two
faults that are laid down); 4. A4ddna-samiti (re-
ceiving and keeping of the things necessary for
1 The word I have rendered ‘article’ is m&y4, the Sanskrit form
of which may be m&t& or m&tra. The word is derived from
the root m4 ‘to find room in,’ and denotes that which includes
in itself other things, see verse 3. The word may also mean
mAtrz ‘mother,’ as Weber understands it. But this is an obviously
intentional double meaning.
* The definitions placed in parentheses in the text are taken
from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100,
note *.
(45) K
130 UTTARADHYAYANA.
religious exercises, after having carefully examined
them); 5. uéé4ra-samiti (performing the opera-
tions of nature in an unfrequented place). The
three Guptis (which are here included in the term
Samiti in its wider application) are: 1. mano-gupti
(preventing the mind from wandering in the forest
of sensual pleasures by employing it in contemplation,
study, &c.); 2. vig-gupti (preventing the tongue
from saying bad things by a vow of silence, &c.);
3. kAya-gupti (putting the body in an immovable
posture as in the case of K4yétsarga). (2)
The eight Samitis are thus briefly enumerated, in
which the whole creed taught by the Ginas and set
forth in the twelve Angas, is comprehended. (3)
1. The walking of a well-disciplined monk should
be pure in four respects: in respect to 1. the cause?;
2. the time; 3. the road; 4. the effort®. (4)
The cause is: knowledge, faith, and right con-
duct; the time is day-time; the road excludes bad
ways. (5)
The effort is fourfold, viz. as regards: 1. sub-
stance, 2. place, 3. time, and 4. condition of mind.
Hear me explain them. (6)
With regard to substance: ‘the (walking monk)
should look with his eyes; with regard to place:
the space of a yuga (i.e. four hastas or cubits);
with regard to time: as long as he walks; and with
regard to condition of mind: carefully’ (7).
He walks carefully who pays attention only to
1 Alambana, literally support; explained : supported by which
the mind becomes pure.
3 Gayan4 = yatna; it consists chiefly in compassion with
living creatures (givaday4).
5 Upayukta.
LECTURE XXIV. 131
his walk and his body (executing it), whilst he avoids
attending to the objects of sense, but (minds) his
study, the latter in all five ways’. (8)
2. To give way to: anger, pride, deceit and greed,
laughter, fear, loquacity and slander”; these eight
faults should a well-disciplined monk avoid; he
should use blameless and concise speech at the
proper time. (9, 10)
3. As regards begging ὃ, a monk should avoid the
faults in the search ὁ, in the receiving δ, and in the
use® of the three kinds of objects, viz. food, articles
of use, and lodging. (11)
A zealous monk should avoid in the first (i.e. in
the search for alms) the faults occasioned either by
the giver (udgama) or by the receiver (utp4dana) ;
in the second (i.e. in the receiving of alms) the faults
inherent in the receiving; and in the use of the
articles received, the four faults τ. (12)
? The ‘five ways’ are vakan4, &c., as explained in the Twenty-
ninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply
kury4t ‘he should carry on his study.’
3 Vikah4 = vikath4, which does not occur in common
Sanskrit, Perhaps it stands for vikatth4 ‘ boasting.’
* Eshand. 4“ Gavéshana. δ Grahanaishané.
* Paribhégaishana.,
7 There are altogether forty-six faults to be avoided. As they
are frequently alluded to in the sacred texts, a systematical
enumeration and description of them according to the Dipika
will be useful.
There are sixteen udgama-déshas by which food, &c. becomes
unfit for a Gaina monk:
I. Adh&karmika, the fault inherent in food, &c., which a lay-
man has prepared especially for religious mendicants of whatever
sect.
2. Auddésika, is food, &c., which a layman has prepared for
a particular monk.
K 2
132 UTTARADHYAYANA.
4. If a monk takes up or lays down the two kinds
of things belonging to his general and supple-
3. Patika, is food, &c., which is pure on the whole, but
contains particles impure on account of the first fault.
4. Unmisra, is food, &c., of which a part only had been
especially prepared for the monk in question.
5. Sthapanakarmika, is food, &c., which has been reserved
for the monk.
6. Prabhrztika, is food, &c., which has been prepared for
some festivity.
ἡ. Pradudkarana, when the layman has to light a lamp in
order to fetch the alms for the monk.
8. Krita, when he has to buy the things.
9. Pramitya, when he has to co a ladle (ἡ uddharaka) in
order to draw out the food, &c.
10. Pardvrztti, when he replaces bad particles of the food by
good ones, and vice versa.
11, Adhy4&hrzta, when he has to fetch the food, &c., from
some distance.
12. Udbhinna, when he has to open locks before he gets at
the food, &c.
13. M4lahrzta, when he has to take the food, &c., from some
raised or underground place.
14. Akkhidy a, when the food, &c., was taken by force from
somebody.
15. Anisr:sh/a, when a man gives from a store he possesses
in common with other men, without asking their permission.
16. Adhyavapfira, when the mendicant calls while the dinner
is being cooked, and for his sake more food is put in the pot on
the fire.
(Some of these faults are enumerated in the Aupapatika Sfitra,
§ 96, III.)
There are sixteen utp4dana-déshas; or such faults as are
occasioned by the monk’s using some means to make the layman
give him alms:
1. Dh&trikarman, when the monk plays with the layman’s
children.
2. Datakarman, when he gives him information about what
his people are doing.
3. Nimitta, when he speaks in praise of almsgiving.
4. Agtvik4, when he makes his birth and family known to him.
LECTURE XXIV. 133
mentary ' outfit, he should proceed in the following
way. (13)
5. Vapantka, when he expatiates upon his misery.
6. Xikitsa, when he cures sick people.
7. Krédhapinda, when he extorts alms by threats,
8. Manapinda, when he tells the layman that he has laid
a wager with other monks that he would get alms from him.
9. Mayapinda, when he employs tricks or buffoonery in
order to procure alms.
το. Lébhapinda, when he goes begging from a desire of
good fare.
11. Samstava-pinda, when he flatters the layman.
12, Vidy&pinda, when he makes a show of his learning; or
when he conjures a god from whom to get alms.
13. Mantradésha, when he obliges the layman in some way
or other.
14. KQrzayéga, when he makes himself invisible and then
takes away the food, &c.
15. YOgapinda, when he teaches people spells, tricks, &c.
16. Mfilakarman, when he teaches them how to obviate evils
by roots, charms, &c.
There are ten faults of grahamaishan4:
1. Sankita, when a monk accepts alms from a frightened
layman.
2. Mrakshita, when the food is soiled (kharan/ita) by
animate or inanimate matter.
3. Nikshipta, when the food is placed among animate things.
4. Pihita, when animate food is covered with inanimate matter,
and vice versa.
5. Samhrita, when the layman has to take out the thing to be
given from one vessel and puts it into another.
6. Dayaka, when the condition or occupation of the giver
forbids accepting alms from him.
ἡ. Unmisrita, when the layman mixes up pure with impure
food. .
8. Aparita (?), when one joint possessor gives away from th
store against the other’s will.
9. Lipta, when the layman gives food, &c., with a ladle or his
hand, soiled with milk, butter, &c.
το. Khardita, when in giving alms he spills milk, &c.
1 See next page.
134 UTTARADHYAYANA.
A zealous monk should wipe the thing after having
inspected it with his eyes, and then he should take
it up or put it down, having the Samiti in both
respects®. (14)
5. Excrements, urine, saliva, mucus, uncleanliness
of the body, offals of food, waste things, his own body
(when he is about to die), and everything of this
description (is to be disposed of in the way to be
described). (15)
[A place may. be not frequented and not seen (by
people), or not frequented but seen, or frequented
and not seen, or frequented and seen. (16)]?
In a place neither frequented nor seen by other
people, which offers no obstacles to self-control, which
is even, not covered with grass or leaves‘, and has
There are four faults of paribhégaishaz4 :
1. Samyégan4, when the monk puts together the ingredients
for a good meal.
2. Apramana, when he accepts a greater than the prescribed
quantity of food.
3. Ing4la, when he praises a rich man for his good fare, or
dhfima, when he blames a poor man for his bad fare.
4. Akdrana, when he eats choice food on other occasions than
those laid down in the sacred texts.
' Aughika and aupagrahika. The former is explained
samud4yika, the other denotes such things as are wanted
occasionally only, as a stick. I cannot make out with certainty
from the commentaries whether the broom is reckoned among
the former or the latter.
* This means, according to the commentator, either in taking up
or putting down, or with respect to the 6gha and aupagrahika
outfit, or with respect to substance and condition of mind.
* This verse, which is in a different metre (Ary4), is apparently
a later addition, and has probably been taken from an old
commentary, the Xar#i or the Bhashya.
* Agghusiré =asushiré, not perforated, not having holes.
I translate according to the author of the Avaéfiri. The literal
LECTURE XXIV. 135
been brought into its present condition’ not long ago,
which is spacious, has an inanimate surface-layer 3,
not too near (the village, &c.), not perforated by holes,
and is exempt from insects and seeds—in such
a place he should leave his excrements, &c. (17, 18)
The five Samitis are thus briefly enumerated,
Ι shall now explain in due order the three
Guptis *. (19)
1. There is, 1. truth; 2. untruth; 3. a mixture of
truth and untruth; 4. a mixture of what is not true,
and what is not untrue. The Gupti of mind refers
to all four 4. (20)
A zealous monk should prevent his mind from
desires for the misfortune of somebody else ὅ, from
thoughts on acts which cause misery to living
beings®, and from thoughts on acts which cause
their destruction”. (21)
2. The Gupti of speech is also of four kinds
(referring to the four divisions as in verse 20). (22)
A zealous monk should prevent his speech from
(expressing) desires, &c. (as in verse 21). (23)
3. In standing, sitting, lying down, jumping, going,
and in the use of his organs, a zealous monk should
prevent his body from intimating obnoxious desires,
translation would give a wrong idea, as it would come to the same
as the word bilavargita in the next verse.
1 J. e. where the ground has been cleared not long ago by
burning the grass, &c.
* Og4dhé, where the animate ground is covered by at least
five digits of inanimate matter.
5 Viz. of mind (20, 21), of speech (22, 23), and of the body
(24, 25).
4 See part i, p. 150, note 2. 5 Samrambha.
* Samarambha. τ Arambha.
136 UTTARADHYAYANA,
from doing acts which cause misery to living beings,
or which cause their destruction. (24, 25)
These are the five Samitis for the practice of the
religious life, and the Guptis for the prevention of
everything sinful. (26)
This is the essence of the creed, which a sage
should thoroughly put into practice; such a wise
man will soon get beyond the Circle of Births. (27)
Thus I say.
TWENTY-FIFTH LECTURE.
THE TRUE SACRIFICE.
There was a famous Brahmaza, Gayaghésha by
name, who was born in a Brahmanical family, but who
was pledged to the performing of the yamas'. (1)
This great sage, who subdued all his senses,
and who walked on the right road, came, on his
wandering from village to village, to the town of
Benares. (2)
There outside of Benares he took up his lodgings
in a pleasant park; there he took up his abode in
a pure place to live and sleep in. (3)
At the same time a Braéhmama, versed in the
Védas, Vigayaghésha by name, offered a sacrifice in
that town. (4)
Now this houseless (monk) at the end of a fast of -
a month's duration, went to the sacrifice of Vigaya-
ghésha to beg alms. (5)
’ Yama etymologically means ‘restraint ;’ here it denotes the
great vows of the Gainas; cf. XXIII, 12, p. 121 and note 2.
LECTURE XXV. 137
The priest wanted to turn the approaching monk
off: ‘I shall not give you alms, mendicant, beg
somewhere else. (6)
‘Priests who are versed in the Védas and are chaste
as behoves offerers, who are versed in the Gydti-
shaénga? and are well grounded in the sacrificial
science, who are able to save themselves and others,
such priests ought to be presented with food and all
they desire.’ (7, 8)
When the great sage was thus refused by the
priest, he was neither angry nor pleased, as he
always strove for the highest good. (9)
Not to obtain food, or drink, or whatever else he
wanted, but to save these people he spoke the
following words: (10)
“You do not know what is most essential? in the
Védas, nor in sacrifices, nor in the heavenly bodies*,
nor in duties‘. (11)
“Nor do you know those who are able to save
themselves and others; but if you do, then speak
out!” (12)
The priest did not make a reply to defend himself
against his insinuation; but he and all there assem-
bled joined their hands and questioned the great
sage: (13)
‘ Tell us the most essential subject in the Védas,
and tell us what is most essential in the sacrifice ;
‘It is worthy of note that, according to the opinion of our
author, the knowledge of astronomy, as taught in the Gyétisha, was
one of the principal accomplishments of a priest. This quality -
of a priest must therefore have been more conspicuous to an
outsider than Bréhmanical books would make us believe.
® To render muha = mukha.
5. Nakshatra. « Dharma.
138 UTTARADHYAYANA.
tell us the first of the heavenly bodies, and tell us
the best of dharmas. (14)
‘Who are able to save themselves and others
(viz. tell me). I ask you to solve this my doubt,
O saint.’ (15)
“The most essential subject in the Védas is the
agnihétra, and that of the sacrifice is the purpose of
the sacrifice; the first of the heavenly bodies is the
moon, and the best of dharmas is that of Kasyapa
(i.e. Rzshabha). (16)
“The beautiful (gods) with joined hands praise
and worship the highest Lord (i.e. the Tirthakara)
as the planets, &c., (praise) the moon. (17)
“The ignorant (priests) pretend to know the
sacrifice, those whose Brdhmanical excellence con-
sists in (false) science; they shroud themselves in
study and penance, being like fire covered by
ashes. (18)
“He who is called by people a Brahmaza and is
worshipped like fire (is no true Brahmaza). But him
we call a true Brahmamza, whom the wise point out as
such. (19)
“He who has no worldly attachment after entering
the order, who does not repent of having become
a monk, and who takes delight in the noble words,
him we call a Brahmaza. (20)
“He who is exempt from love, hatred, and fear,
1 Gannas/At véyasé muham= yag@4rthi vedas4m mu-
kham. According to the Dipika sacrifice here means the ten
. virtues: truth, penance, content, patience, right conduct, simplicity,
faith, constancy, not injuring anything, and Samvara.
* According to the commentators we should translate: He who
does not embrace (his people) on meeting them, and is not sorry on
leaving them.
LECTURE XXV. 139
(and who shines forth) like burnished gold, purified
in fire!, him we call a Brahmama. (21)
“A lean, self-subduing ascetic, who reduces his
flesh and blood, who is pious and has reached
Nirvaza, him we call a Brahmaaa. (22)
“ He who thoroughly knows living beings, whether
they move or not, and does not injure them in any
of the three ways ἢ, him we call a Brahmama. (23)
“He who does not speak untruth from anger or
for fun, from greed or from fear, him we call a
Braéhmama. (24)
“He who does not take anything that is not
given him, be it sentient or not sentient, small or
large, him we call a Brahmaza. (25)
“He who does not carnally love divine, human,
or animal beings, in thoughts, words, or acts, him
we call a Brahmama. (26)
“He who is not defiled by pleasures as a lotus
growing in the water is not wetted by it, him we
call a Brahmaza. (27)
“He who is not greedy, who lives unknown,
who has no house and no property, and who
has no friendship with householders, him we call
a Brahmama. (28)
“He who has given up his former connections
(with his parents, &c.), with his kinsmen and relations,
and who is not given to pleasure, him we call a
Bréhmaza. (29)
1 Niddhantamalapavagam. The commentator assumes a
transposition of the members in this compound. Such irregular
compounds are not unfrequent in our Prakrit. If, however,
p4vaga stands for p&apaka, the compound would be regular, and
would refer not to ‘gold,’ but to the person described. In that case
we must translate: whose impurities and sins had been annihilated.
5.1. 6. by thoughts, words, and acts.
140 UTTARADHYAYANA.
“ The binding of animals (to the sacrificial pole),
all the Védas, and sacrifices, being causes of sin,
cannot save the sinner; for his works (or Karman)
are very powerful. (30)
“ One does not become a Sramaza by the tonsure,
nor a Braéhmawa by the sacred syllable 6m, nor
a Muni by living in the woods, nor a Tapasa by
wearing (clothes of) Kusa-grass and bark. (31)
“One becomes a Sramaza by equanimity, a Brah-
maza by chastity, a Muni by knowledge, and a
Tapasa by penance. (32)
“By one’s actions one becomes a Brahmaza, or
a Kshattriya, or a Vaisya, or a SQdra. (33)
“The Enlightened One has declared these (good
qualities) through which one becomes a (true)
Snataka!; him who is exempt from all Karman, we
call a Brahmama. (34)
“ The most excellent twice-born men? who possess
these good qualities, are able to save themselves
and others.” (35)
When thus his doubt had been solved, Vigaya-
ghésha, the Brahmama, assented ὃ to the great sage
Gayaghésha and to his (speech). (36)
Vigayaghdésha, pleased, folded his hands and spoke
’ SnAtaka denotes a Brahman who has finished his studies ; it
here means as much as ‘a perfect sage.’
* A various reading in one MS. adds, ‘ Ginas and Braéhmazas’
before dvigas.
8. Samuddya tayamtamtu. The text is evidently corrupted.
Samud4ya stands, according to the commentators, for sam4-
daya, but there is no finite verb with which to construe the
absolute participle, either expressed or easily supplied. Perhaps
we must read samuvdya vayam =samuvaka vakas; for the
perfect is retained in some cases. However, if this conjecture
be right, the next line would be superfluous.
LECTURE XXvV. 141
as follows: ‘You have well declared to me what
true Brahmazahood consists in. (37)
‘You are a sacrificer of sacrifices, you are the
most learned of those who know the Védas, you
know the Gyétishanga, you know perfectly the
Law. (38)
‘You are able to save yourself and others;
therefore do us the honour to accept our alms,
O best of monks.’ (39)
“1 do not want any alms; but, O Brahmaza, enter
the order at once, lest you should be drifted about
on the dreadful ocean of the Sams4ra, whose eddies
are dangers. (40)
“There is glue (as it were) in pleasure: those who
are not given to pleasure, are not soiled by it;
those who love pleasures, must wander about in
the Sams4ra; those who do not, will be libe-
rated. (41)
“If you take two clods of clay, one wet, the
other dry, and fling them against the wall, the wet
one will stick to it. (42)
“Thus foolish men, who love pleasure, will be
fastened (to Karman), but the passionless will not,
even as the dry clod of clay (does not stick to the
wall).” (43)
When Vigayaghésha had learned the excellent
Law from the houseless Gayaghdsha, he entered the
order. (44)
Gayaghésha and Vigayaghésha both annihilated
their Karman by self-control and penance, and
reached the highest perfection. (45)
Thus I say.
142 UTTARADHYAYANA.
TWENTY-SIXTH LECTURE.
THE CORRECT BEHAVIOUR.
I shall declare the correct behaviour (58 πιὰ ξἂτ)
which causes freedom from all misery; by prac-
tising it the Nirgranthas have crossed the ocean of
Samsara. (1)
The correct behaviour of monks consists of (the
following) ten parts: 1. Avasyik4; 2. naishédhiki;
3. Aprtkkhana; 4. pratiprzékhana; 5. £han-
dana; 6.i#4ak4ra; 7. mithyak4ra; 8. tatha-
k4ra; 9. abhyutthana; 10. upasampad. (2-4)
The AvasyikA is required when he leaves a room
(or the presence of other monks on some necessary
business); the naishédhiki, on entering a place;
Aprzékhan, (or asking the superior’s permission)
for what he is to do himself; pratiprzé#an4, for
what somebody else is todo; £4andan4, (or placing
at the disposal of other monks) the things one
has got; i#424k4ra, in the execution (of one’s inten-
tion by oneself or somebody else); mithy4k4ra, in
the blaming oneself (for sins committed); tathak4ra,
(assent) in making a promise; abhyutth4na, in
serving thosewho deserve respect; and upasampad,
in placing oneself under another teacher. Thus the
twice fivefold behaviour has been declared. (5-7)
After sunrise during the first quarter (of the first
Paurusht)? he should inspect (and clean) his things
and pay his respects to the superior. (8)
Then, with his hands joined, he should ask him:
1 The southern half of the sky or horizon, between east and
west, is divided into four quarters, each of which corresponds in
time to a paurushf, the fourth part of a day or a night.
LECTURE XXVI. 143
‘What shall I do now? I want to be employed, sir,
in doing some work or in studying.’ (9)
If he is ordered to do some work, he should do
it without tiring; if he is ordered to study, he
should do it without allowing himself to be affected
by any pains. (10)
A clever monk should divide the day into four
(equal) parts (called paurush)), and fulfil his duties
(uttaragu#a) in all four parts. (11)
In the first Paurusht he should study, in the
second he should meditate, in the third he should
go on his begging-tour, and in the fourth he should
study again. (12)
In the month Ash4dha the Paurusht (of the night)
contains two feet (pada)'; in the month Pausha,
four; in the months Kaitra and Asvayuga,
three. (13)
(The Paurushif) increases or decreases a digit?
(angula) every week, two digits every fortnight,
four digits every month. (14)
The dark fortnight of AshAdha, Bhadrapada,
Kérttika, Pausha, Phalguna, and Vaisdkha are
known as avamarAtrés*. (15)
ΤᾺ paurushf is the fourth part of a day or a night; about the
time of the equinoxes, when the day as well as the night contains
twelve hours, the paurushf contains three hours. At the same
time, in the months Xaitra and Asvina, as we learn from our
verse, the paurusht has three feet, padas. The pada therefore
is equal to one hour exactly. The duration of the night at the
summer solstice was therefore estimated at eight hours and at the
winter solstice at sixteen, just as in the Vedic Gyédtisha.
* A digit, angula, is apparently the twelfth part of a foot,
pada =one hour. The digit is therefore equal to five minutes.
8 The fortnights, mentioned in the text, consist of fourteen
days only, the remaining ones of fifteen days. In this way the
lunar year is made to consist of 354 days.
144 UTTARADHYAYANA,
In the quarter of the year comprising the three
months GyéshzsAmdla, Ashda@ha, and Srdvana, the
(morning-) inspection is to last six digits (beyond
4 Paurushi); in the second quarter, eight; in the
third, ten ; in the fourth, eight'. (16)
A clever monk should divide the night too into
four parts, and fulfil his duties (uttaraguva) in all
four parts. (17)
In the first Paurusht 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. (18)
When the nakshatra which leads the night * has
reached the first quarter of the heaven, at dawn he
should cease to study. (19)
When a small part of the quarter is left?, in
which the (leading) nakshatra stands, during that
space of time, being considered intermediate‘ (be-
tween two) days, a monk should watch. (20)
In the first quarter (of the first Paurusht) he
should inspect (and clean) his things, pay his respects
to his superior, and then begin to study, not allowing
himself to be affected by any pains®. (21)
1 Or thirty, forty, fifty, forty minutes respectively.
* T.e. the nakshatra which is in opposition to the sun, and
accordingly rises at the same time with the setting sun, and sets
with the rising sun, compare RAmAayaaa III, τό, 12.
5 T.e. is about to set.
4 Vérattiya, translated vairAtrika; but there is no such
word in Sanskrit. It apparently stands for dvairdtrika, belonging
to two days. As the Hindus reckon the day from sunrise, the
time immediately preceding it may be considered to belong to
two days.
5 Compare verse 8.
LECTURE XXVI. 145
In the (last) quarter of the first Paurusht, after
paying his respect to the Guru, a monk should
inspect his almsbowl, without, however, performing
the K4la-pratikramaaa!. (22)
He should first inspect his mouth-cloth?, then
his broom, and taking the broom in his hand he
should inspect his cloth. (23)
Standing upright he holds his cloth firmly and
inspects it first leisurely, then he spreads it, and
at last he wipes it. (24)
(He should spread the cloth) without shaking
or crushing it, in such a way as to make the folds
disappear, and to avoid friction of its parts against
each other; he should fold it up six times in length,
and nine times in breadth, and then he should
remove living beings with his hand (spreading the
cloth on the palm of his hand)‘. (25)
He must avoid want of attention: 1. in beginning
his work; 2. in taking up the corners of the cloth;
3. in folding it up; 4. in shaking out the dust; 5. in
putting it down (on some other piece of cloth); 6. in
sitting upon the haunches*. (26)
1.1.6. expiation of sins concerning time, cf. Bhandarkar’s
Report, p. 98, note {. It seems to consist in K&yétsarga.
* This is a piece of muslin which the Gaina monks place before
their mouth in speaking, in order to prevent insects being drawn
in the mouth by the breath.
* It is here called gé4kAhaga = gukkhaka, originally a bunch of
peacocks’ feathers, it is so still, if I am not mistaken, with the
Digambaras, whilst the Svétémbaras use other materials, especially
cotton threads.
4 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.
5 Védiké.
(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 Paurusht he should beg food and
drink, (he may do so) for any of the following six
reasons: (32)
‘Tam 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.
3. Déi pakkakkhanam. 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 Dipik4 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. 147
1. 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)
1. In case ofillness; 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 Yégana. (36)
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 Paurusht he
should pay his reverence to the Guru, and after
having performed K4la-pratikramaza‘, 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 K4yét-
sarga without allowing himself to be affected by
any pains. (39)
1 Iriyasshaé; for one will not be careful about walking (irya-
samitt) if too hungry or thirsty.
3 For one might eat forbidden food if too hungry.
5. It may be remarked here that the verses 15, 16, 19, 20, 24, 26,
24, 29, 33, 34, 35 are in the Ary4-metre while the rest of the lecture
is in Sl6ka.
* Compare note 1, p. 145.
L2
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 K4yétsarga, 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 Pratikramaza Sdtra!, and
having annihilated his sins, he should pay his
reverence to the Guru (asking absolution)*, and go
through Ka4yétsarga without allowing himself to
be affected by any pains. (42)
Having finished K4yétsarga, 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 Paurusht (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 Paurusht he should wait for the
proper time and then begin to study without waking
the householders. (45)
In the last quarter of the fourth Paurusht he
should pay his reverence to the Guru, and perform-
ing K4la-pratikramaza‘* he should yale for the
proper time. (46)
When the (time for) Kayétsarga has arrived, he
1 Padikamittu = pratikramya, explained pratikramana-
sQitram uktv4.
3. According to the Dfpik4: having repeated the three GAéth4s
beginning 4riyauvagg haya.
8. This verse is the same as verse 18, except a verbal difference
in the last line.
‘ Padikamittu kalassa, see p. 145, note 1. The Dtpika
Lere explains this phrase by: doing acts proper for that time.
LECTURE XXVII. 149
should go through it, without allowing himself to be
affected by any pains. (47)
Then he should, in due order, reflect on all trans-
gressions he has committed during the night with
regard to knowledge, faith, and conduct. (48)
Having finished K4yétsarga and paid his reverence
to the Guru, he should, in due order, confess his
transgressions committed during the night. (49)
Then having recited the Pratikramaza Satra
&c. (see verse 41). (50)
He should consider what kind of austerities he
will undertake. Having finished his K4yétsarga,
he pays his reverence to the Guru. (51)
Having finished K4yétsarga and paid his reverence
to the Guru, he should practise those austerities
which he has decided upon, and praise the per-
fected saints. (52)
Thus has been summarily declared the correct
behaviour, by practising which many souls have
crossed the ocean of Sams4ra. (53)
Thus I say.
TWENTY-SEVENTH LECTURE.
THE BAD BULLOCKS.
There was a Sthavira and Gazadhara!, the learned
sage Garga. This leader of the Gaza once made
the following reflections: (1)
‘ He who rides in a car, crosses a wilderness; he
1 Gana seems to correspond to the modern Gakkha ; see part i,
p- 288, note 2. Gamadhara, therefore, does not denote here, as
usual, a disciple of Tirthakara.
150 UTTARADHYAYANA.
who rides, as it were, in (the car of) religious
exercise, crosses the Sams4ra. (2)
‘But he who puts bad bullocks! before his car,
will be tired out with beating them; he will feel
vexation, and his goad will be broken (at last). (3)
‘(A bad bullock) will bite its mate in the tail; it
will wound the other’; it will break the pin of the
yoke’, or it will leave the road. (4)
‘It will fall down on its side, or sit down, or lie
down ; it will jump up or caper, or it will obstinately
make for a young cow. (5)
‘It will furiously advance with its head lowered
for an attack, or angrily go backward; it will stand
still as if dead, or run at full speed. (6)
‘The cursed beast‘ will rend asunder the rope,
or in its unruliness break the yoke; and roaring
it will break loose and run off. (7)
‘Just as bad bullocks are when put before a car,
so are bad pupils when yoked, as it were, to the
car of the Law; they break down through want
of zeal. (8)
‘Some attach great importance’ to their success;
1 Khalumka = galivrishabha. Gali is explained in the
dictionaries: a strong but lazy bull. In verse 16 we meet with
galigaddaha Ξε galigardabha, as synonymous with khalumka.
3 The commentator understands the first line of this verse as
having reference to the angry driver. But though an angry driver
will perhaps, for all I know, put his bullock’s tail to his teeth, still
it is harder to supply another subject in the first line than in the
second, and in the following verses.
® Samil4 = yugarandhrakflaka, Αναθτὶ.
“ Khim4la = g4ra, see Hémaandra, Dési Késha 3, 27. It is
a coarse term, which I replace by another, though probably the
language of our coach-drivers might supply us with a more
idiomatic rendering.
5 G4rava, cf. p. 98, note 2.
LECTURE XXVII. . 151
some to their good fare; some to their comfort;
some nurse their anger. (9)
‘Some are averse to begging; some are afraid
of insults and are stuck up; (how can) I convince
them by reasons and arguments'(?) (10)
‘(A bad pupil) makes objections, and points out
(imagined) difficulties ; he frequently acts in opposi-
tion to the words of the superiors. (11)
‘(He will say if sent to a lady): ‘She does not
know me, she will give me nothing; I suppose she
will be gone out ; send some other monk there.” (12)
‘If sent on an errand, they do not do what they
were bidden?’, but stroll about wherever they like ;
or deporting themselves like servants of the king’,
they knit their brows (when speaking to other
people). (13)
‘After they have been instructed, admitted into
the order, and nourished with food and drink, they
disperse in all directions like geese whose wings
have grown.’ (14)
Now this driver (viz. Garga), who had to deal
with bad bullocks, thought: ‘What have I to do
with bad pupils ? I am disheartened. (15)
‘As are bad pupils, so are bad bullocks; I shall
leave these lazy donkeys, and shall practise severe
austerities.’ (16)
1 The metre of this verse seems to have originally been Arya,
but an attempt has been made to change it into Anush/ubh.
We meet here with the interesting form anzus4sammf (read
anusasammi) = anus4smi.
3 This seems to be the meaning of the word paliuméanti.
The commentators say, after other explanations, that they pretend
not to have met the person to whom they were sent.
5 Ragavetfhim va mannant4; veté/hi=vish/éi, hire.
152 UTTARADHYAYANA.
That noble man, who was full of kindness, grave,
and always meditating, wandered about on the
earth, leading a virtuous life. (17)
Thus I say.
TWENTY-EIGHTH LECTURE.
THE ROAD TO FINAL DELIVERANCE.
Learn the true road leading to final deliverance,
which the Ginas have taught; it depends on four
causes and is characterised by right knowledge and
faith. (1)
I. Right knowledge; II. Faith; ITI. Conduct ;
and IV. Austerities; this is the road taught by the
Ginas who possess the best knowledge. (2)
Right knowledge, faith, conduct, and austerities ;
beings who follow this road, will obtain beatitude. (3)
I. Knowledge is fivefold: 1. Sruta, knowledge
derived from the sacred books; 2. Abhinibédhika,
perception'; 3. Avadhi, supernatural knowledge ;
4. Mana&dpary4ya?, knowledge of the thoughts of
other people; 5. Kévala, the highest, unlimited
knowledge. (4)
* This is usually called mati, and is placed before sruta. The
same enumeration recurs in XXXIII, 4, p. 193. Umiasvati in
MOksha Sotra I, 14, gives the following synonyms of mati: smr ‘ti,
Ainta, abhinibédha.
3 Manan4dnam.
LECTURE XXVIII. 153
This is the fivefold knowledge. The wise ones
have taught the knowledge of substances, qualities,
and all developments. (5)
Substance is the substrate of qualities; the quali-
ties are inherent in one substance; but the charac-
teristic of developments is that they inhere in
either (viz. substances or qualities). (6)
Dharma, Adharma, space, time, matter, and souls
(are the six kinds of substances*); they make up
this world, as has been taught by the Ginas who
possess the best knowledge. (7)
Dharma, Adharma, and space are each one
substance only; but time, matter, and souls are an
infinite number of substances. (8)
The characteristic of Dharma is motion, that of
Adharma immobility, and that of space*, which
contains all other substances, is to make room (for
everything) 4. (9)
The characteristic of time is duration®, that of
soul the realisation ὁ of knowledge, faith, happiness,
and misery. (10)
The characteristic of Soul is knowledge, faith,
conduct, austerities, energy, and realisation (of its
developments). (11)
The characteristic of matter is sound, darkness,
‘ Dravya, guna, paryfya (paggava in Gaina Pr&krit).
Guna, quality, is generally not admitted by the Gainas as a separate
category, see Silanka’s refutation of the Vaiséshika doctrines at the
end of his comments on Sftrakriténga I, 12 (Bombay edition,
Ρ. 482).
3 They are frequently called astikAyas, or realities.
® It is here called nabhas instead of 4k4sa.
‘ Avagaha. δ Vartana.
* Upaydga.
154 UTTARADHYAYANA.
lustre (of jewels, &c.), light, shade, sunshine ; colour,
taste, smell, and touch. (12)
The characteristic of development is singleness,
separateness!, number, form, conjunction, and dis-
junction. (13)
1. giva, Soul; 2. agiva, the inanimate things ;
3. bandha, the binding of the soul by Karman;
4. puzya, merit; 5. papa, demerit; 6. A4srava, that
which causes the soul to be affected by sins; 7.
samvara, the prevention of 4srava by watchfulness;
8. the annihilation of Karman; 9. final deliverance :
these are the nine truths (or categories). (14)
He who verily believes the true teaching of
the (above nine) fundamental truths, possesses
righteousness. (15)
II. Faith is produced by 1. nisarga, nature;
2. upadésa, instruction; 3. 4g#4, command; 4.
stra, study of the sftras; 5. biga, suggestion;
6. abhigama, comprehension of the meaning of the
sacred lore; 7. vist4ra, complete course of study;
8. kriy4, religious exercise; 9. samkshépa, brief
exposition; 10. dharma, the Law. (16)
1. He who truly comprehends, by a spontaneous
effort of his mind’, (the nature of) soul, inanimate
things, merit, and demerit, and who puts an end to
sinful influences’, (believes by) nature. (17)
He who spontaneously believes the four truths
(explicitly mentioned in the last verse), which the
? Singleness (@katva) makes a thing appear as one thing,
separateness (przthaktva) as different from others.
* Sahasamuiya = svayamsamudita. It is usually rendered
sahasammati.
8. Asravasamvara, see above, verse 14, 6 and 7.
LECTURE XXVIII. 155
Ginas have taught, (thinking) they are of this and
not of a different nature, believes by nature. (18)
2. But he who believes these truths, having learned
them from somebody else, either a AK/admastha ! or
a Gina, believes by instruction. (19)
3. He who has got rid of love, hate, delusion, and
ignorance, and believes because he is told to do so,
believes by command. (20)
4. He who obtains righteousness by (the study of)
the Sdtras, either Angas or other works’, believes
by the study of Satras. (21)
5. He who by correctly comprehending one truth
arrives at the comprehension of more—just as
a drop of oil expands on the surface of water—
believes by suggestion. (22)
6. He who truly knows the sacred lore, viz. the
eleven Angas, the Praktras*, and the Drésh¢ivada,
believes by the comprehension of the sacred
lore. (23)
7. He who understands the true nature of all sub-
stances by means ofall proofs(pram4va) and nayas*,
believes by a complete course of study. (24)
8. He who sincerely performs (all duties implied)
’ A khadmastha is one who has not yet obtained Kévala, or
the highest knowledge; he is in the two guzasthanas (the
fourteen stages in the development of the soul from the lowest to
the highest) characterised as 1. upas4ntaméha, and 2. kshina-
méha; viz. 1. that in which delusion is only temporarily separated
from the soul, and 2. that in which delusion is finally destroyed.
* Bahira; apparently the same works are intended which are
elsewhere called anangapravish/a.
® The original has the singular.
4 The seven nayas are ‘points of view or principles with
reference to which certain judgments are arrived at or arrange-
ments made.’ Bhandarkar, Report, p. 112.
156 UTTARADHYAYANA.
by right knowledge, faith, and conduct, by asceticism
and discipline, and by all Samitis and Guptis, be-
lieves by religious exercise. (25)
9. He who though not versed in the sacred doc-
trines! nor acquainted with other systems’, holds no
wrong doctrines, believes by brief exposition. (26)
10. He who believes in the truth? of the realities ¢,
the Satras, and conduct, as it has been explained by
the Ginas, believes by the Law. (27)
Right belief depends on the acquaintance with
truth®, on the devotion to those who know the
truth, and on the avoiding of schismatical and
heretical tenets. (28)
There is no (right) conduct without right belief ®,
and it must be cultivated (for obtaining) right faith ;
righteousness and conduct originate together, or
righteousness precedes (conduct). (29)
Without (right) faith there is no (right) knowledge,
without (right) knowledge there is no virtuous
conduct’, without virtues there is no deliverance ὃ,
and without deliverance there is no perfection. (30)
(The excellence of faith depends on the following)
eight points: 1. that one has no doubts (about the
truth of the tenets); 2. that one has no preference
(for heterodox tenets); 3. that one does not doubt
1 Pravasana. 3 E. g. that of Kapila, &c., Comm.
5 Dharma. * Astikaya; see note on verse 7.
5 T.e. true things as soul, &c.
* Samyaktva ‘righteousness.’
7 Karanaguna, The commentators make this a dvandva
compound, and interpret faramza as vrat4di, and gua as
pin davisuddhi, &c.
® By deliverance I have rendered méksha, and by final per-
fection nirviza. Méksha denotes freedom from Karman, a con-
dition which in Bréhmanical philosophy is called givanmukti.
LECTURE XXVIII. 157
its saving qualities'; 4. that one is not shaken in
the right belief (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 1. simA4yika?, the avoidance of
everything sinful; 2. £Z€dépasth4pana, the initia-
tion of a novice; 3. parihadravisuddhika, purity
produced by peculiar austerities®; 4. sikshma
sampardya, reduction of desire; 5. akashAya
yathakhyAta, annihilation of sinfulness according
to the precepts of the Arhats, as well in the case
of a Khadmastha as of a Gina. (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.
1 Nivvitigigdsd=nirvisikitsa, According to the commentary
it may stand for nir-vid-gugups4 ‘ without loathing the saints.’
3. See Bhandarkar, Report, p. 98, note }.
5 The Dfpik& 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-
hfrikas, and the remaining four serve them (anuparih@rikas).
After six months the pariharikas become anuparihfrikas and
vice versa. After another six months the kalpasthita does
penance and all the other monks serve him as anuparih@rikas.
158 UTTARADHYAYANA.
TWENTY-NINTH LECTURE.
THE EXERTION IN RIGHTEOUSNESS.
O long-lived (Gambidsvamin)! I (Sudharman) have
heard the following discourse from the venerable
(MahAvira).
Here, forsooth, the Venerable Ascetic Mahavira,
of the Kasyapa Gétra, 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 Ginas)'—have obtained perfec-
tion, enlightenment, deliverance, final beatitude, and
have put an end to all misery.
This lecture treats of the following subjects :
1. samvéga, longing for liberation ;
2. nirvéda, disregard of worldly objects ;
3. dharmasraddha, desire of the Law;
4. gurusddharmikasusrdishaz4, obedience to
co-religionists and to the Guru.
5. A4lé4an4, confession of sins before the Guru ;
6. ninda, repenting of one’s sins to oneself ;
7. garh4, repenting of one’s sins before the Guru;
Δ 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. 159
8. smAayika, moral and intellectual purity of the
soul ;
9. katurvimsatistava, adoration of the twenty-
four Ginas;
Io, vandana, paying reverence to the Guru ;
11. pratikramaza, expiation of sins ;
12. kayétsarga, a particular position of the
body ;
13. pratydkhydAna, self-denial ;
14. Stavastutimangala, praises and hymns ;
15. kalasya pratyupékshaw, keeping the right
time ;
16. prayaskittakarama, practising penance ;
17. ksham4pama, begging forgiveness ;
18. svadhy4ya, study;
19. vasanA, recital of the sacred texts;
20. pariprzék&han, questioning (the teacher) ;
21. pardvartan4, repetition ;
22. anupréksha, pondering ;
23. dharmakatha, religious discourse;
24. srutasydrédhana, acquisition of sacred
knowledge ;
25. ékAgramanahsannivésanA, concentration
of thoughts ;
26. samyama, control ;
27. tapas, austerities ;
28. vyavada4na, cutting off the Karman ;
29. sukh4s4ta, renouncing pleasure ;
30. apratibaddhat4, mental independence ;
31. vikditrasayandsanasévana, using unfre-
quented lodgings and beds ;
32. vinivartan4, turning from the world ;
33. sambhégapratyakhy4na, renouncing col-
lection of alms in one district only ;
160 UTTARADHYAYANA.
34. upadhipratyakhy4dna, renouncing articles
of use;
35. 4harapratyd4kh y4na, renouncing food ;
36. kashayapratyakhy4na, conquering the
passions ;
37. yOgapratyakhy4na, renouncing activity ;
38. sarirapratyakhy4na, renouncing the body ;
39. sahayapratyakhydna, renouncing com-
pany;
40. bhaktapratyAkhy4na, renouncing all food ;
41. sadbha4vapratyadkhy4na, perfect renun-
ciation ;
42. pratirdpata, conforming to the standard ;
43. vaiyAvritya, doing service ;
44. sarvaguzasamptrzata, fulfilling all vir-
45. vitaragata, freedom from passion ;
46. kshAnti, patience ;
47. mukti, freedom from greed ;
48. Argava, simplicity ;
49. mardava, humility ;
50. bh4vasatya, sincerity of mind ;
51. karazasatya, sincerity of religious practice ;
52. yOgasatya, sincerity of acting ;
3. mandédguptata, watchfulness of the mind ;
54. vag-guptatd4, watchfulness of the speech ;
55. kayaguptat4, watchfulness of the body;
56. manaksamAadharaza, discipline of the mind;
57. vaksamadh4raza, discipline of the speech ;
58. kayasamadh4raza, discipline of the body ;
59. g#anasampannat4, possession of know-
ledge ;
60. darsanasampannat4, possession of faith ;
61. £4ritrasampannata, possession of conduct ;
LECTURE XXIX. 161
62. srdtréndriyanigraha, subduing the ear;
63. Aakshurindriyanigraha, subduing the eye;
64. ghramzéndriyanigraha, subduing the organ
of smell ;
65. gihvéndriyanigraha, subduing the tongue ;
66. sparsanéndriyanigraha,subduing the organ
of touch ;
67. krédhavigaya, conquering anger ;
68. m4navigaya, conquering pride ;
69. m4y4vigaya, conquering deceit ;
70. ldbhavigaya, conquering greed ;
71. prémadvéshamithy4darsamavigaya, con-
quering love, hate, and wrong belief ;
72. sailést, stability ;
73. akarmat4, 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. (1)
2. Sir, what does the soul obtain by disregard of
worldly objects'? Bydisregard of worldly objects
the soul quickly feels disgust for pleasures enjoyed
by gods, men, and animals; he becomes indifferent to
1 Or aversion to the Circle of Births.
[45] Μ
162 UTTARADHYAYANA.
all objects; thereby he ceases to engage in any under-
takings, in consequence of which he leaves the road
of Sams4ra and enters the road to perfection. (2)
3. Sir’, what does the soul obtain by the desire of
the Law? Bythe 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 4, and annihilates such
Karman as he had acquired before. (5)
1 In this way all paragraphs up to § 72 open with a question
of always the same form. I drop the question in the sequel.
3 AtyAsdtana. 8. Nidana, cf. p. 60, n. 2.
4 This is the meaning of the words itthivéya napumsaga-
LECTURE XXIX, 163
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 ἢ, 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 thetwenty-four Ginas
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-
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)
véyam = strivéda, napumsakavéda, as explained by the
commentators on XXXII, 102.
1 Karanagunasrédhim pratipadyaté. 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,
3 Yéga, i.e. the cause of the production of Karman.
5 GhAti, compare Bhandarkar, Report, p. 93, note *.
4 See Twenty-fourth Lecture, p. 129 ff.
M 2
164 UTTARADHYAYANA.
12. By K4yétsarga he gets rid of past and present
(transgressions which require) Prayasfitta?; thereby
his mind is set at ease like 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 Vim4nas®. (14)
15. By keeping the right time he destroys the
Karman which obstructs right knowledge. (15)
16. By practising Prayas&itta! he gets rid of
sins, and commits no transgressions: he who cor-
rectly practises Prdyasgitta, 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
1 Expiatory rites, 4l64an4, &c.
3 Antakriy4, explained by mukti.
* The Kalpas and the Vim4nas are the heavens of the Vaimanika
gods, see below, p. 226.
4 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. :
5 Savvapamabhfyagivasatté. The ῥγᾶπμδϑ possess from
two to four organs of sense, the gfvas five, the bhfitas 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 Satra 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)*; he may either acquire Ayushka-karman or
not, but he no more accumulates Karman which
1 According to the commentaries, by Tirtha are meant the
Gazadharas.
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.
166 UTTARADHYAYANA.
produces unpleasant feelings, and he quickly crosses
the very large forest of the fourfold Sams4ra, 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)
30. 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
1 Vyavadana is the cutting off of the Karman and the sub-
sequent purity of the soul.
LECTURE XXIX. 167
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 Samséra. (32)
33. 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. Byrenouncing activity he obtains inactivity,
by ceasing to act he acquires no new Karman, and
destroys the Karman he had acquired before. (37)
38. By renouncing his body he acquires the
pre-eminent virtues of the Siddhas, by the possession
τ Sambhéga = ékamandaly4m &harakaranam.
3. Alamban4, glénatadi.
3 Dukkam suhaseggam uvasampaggittanam viharai.
* Except such as are obligatory, e.g. his broom, the mukha-
vastrik4, &c. .
168 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
Samvara, and of carefulness?. (390).
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 Kévalin
possesses, viz. védantya, 4yushka, naman, and
g6tra®; 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
1 Samahié = sam4hita or samAdhimén.
3 Sadbh4va pratyakhy4na. The Dfpik4 gives the following
explanation: he makes the renunciation in such a way that he
need not make it a second time.
5 Védantya is that Karman which produces effects that must
be experienced, as pleasure or pain; 4yushka is the Karman that
determines the length of life; naman and gétra 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.
4 Explained: sthavirakalpasidhuvéshadh4ritvam.
5 Appadiléha=alpapratyupéksha; he has to inspect few
things, because he uses only few.
LECTURE XXIX. 169
which brings about for him the naman and gétra
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 Ginas 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
Samvara'; 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 Kévalin possesses?; after that he obtains
perfection, enlightenment, deliverance, απ 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 Samsara; as a needle with its thread will
not be lost, thus the soul possessing the sacred
lore® will not be lost in the Sams4ra; he performs
all prescribed actions relating to knowledge, disci-
pline, austerities, and conduct, and well versed in his
1 For Samvara and Asrava, see above, P- 55» Note 1, and p. 73,
note 2.
3 See above, ὃ 41.
* Here is a pun on the word sutta=sfitra, which means thread
and Sfitra, sacred lore, or knowledge acquired by the study of the
Sfitras.
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 εἴ, (60)
61. By possession of conduct he obtains
a stability like that of the king of mountains? (viz.
Méru), whereby a houseless monk destroys the
four remnants of Karman which even a Keévalin
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 ὃ, and
destroys the Karman he had acquired before. (67)
68. By conquering pride he obtains simplicity,
&c. (as in 67, substituting pride for anger). (68)
69. By conquering deceit he obtains humility,
&c. (as in 67, substituting deceit for anger). (69)
1 Le. makes it contain nothing foreign to its own nature.
2 Sélési=sailést; sailésa is Méru, and its avasth4, or con-
dition, is sailésf.
5. 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 ὁ, 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 ὁ when his life is spent up to less than
1 There are sixteen kashdyas, nine n6-kash4yas, and three
m6éhanfyas.
3 These are the obstacles to the five kinds of knowledge: mati,
sruta, avadhi, manadpary4ya, kévala.
5 They are: the obstacles to Aakshurdarsana, to akakshur-
darsana, to avadhidarsana, and to kévaladarsana, and five
kinds of sleep (nidr4). Concerning AntarAya, see p. 193.
« Saydégin, i.e. while he has not yet reached the fourteenth
guzasth4na, the state of a Kévalin.
5 Airyapathika.
* I.e. when he has become a Kévalin, as described in the
preceding paragraph.
LECTURE XXIX. 173
half a muhirta, 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. védaniya, A4yushka, nd4man, and
gotra*%, (72)
73. Then having, by all methods, got rid of his
audérika, karmamza (and taigasa) bodies, the soul
takes the form of a straight line, goes in one moment,
without touching ore and taking up no space,
(upwards to the highest Ak4sa), 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 Sukladhy4na. 3. See note on ὃ 41.
174 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. (1)
By abstaining 1. from destroying life; 2. from
lying; 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 ὃ of births, is
annihilated by austerities, if there is no influx of bad
Karman. (5, 6)
Austerities are of two kinds: external and internal;
1 Karmép4danahétavas, that through which the soul be-
comes affected by Karman.
3 Agérava=agaurava; but it is here explained, free from
garva, cf. p. 98, note 2.
5 Literally krores, i.e. ten millions,
LECTURE XXX. 175
external austerities are of six kinds, and internal are
of six kinds, (7)
External austerities are :
I, anasana, fasting; 2. avamédarik4, absti-
nence?; 3. bhikshaZary4, collecting alms; 4. rasa-
paritydga, abstention from dainty food; 5. kaya-
klésa, mortification of the flesh; 6. samltnaté,
taking care of one’s limbs *. (8)
1. Fasting is of two kinds: a. itvara, temporary,
and ὁ. marazakAla, 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:
1. 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. (το, 11)
1 Comp. Aupapatika Sftra, ed. Leumann, p. 38 ff. The general
division is the same, but the subdivision differs in many details.
3 Gradual reduction of food, from a full meal of thirty-two
morsels to one of one morsel.
8 Angépangadikam samvritya pravartanam, 7'ika.
4 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. :
4
ΝΣ:
2
ae WwW b
~ Ὁ ὦ
μ᾿
.
Ὁ W WK μ᾿
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.
176 UTTARADHYAYANA.
6. 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 relief}, 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; ὁ. place; ¢. time; @. state of mind;
e. development. (14)
a. He who takes less food than he usually does %, in
the extreme case but one mouthful, performs absti-
nence with regard to substance. (15)
6. (Place means) a village, a scotfree town’,
a capital,a camp of merchants ‘,a mine, a settlement
of a wild tribe δ, a place with an earth wall 5, a poor
town’, a town with a harbour ὃ, a large town’, an
isolated town 19, and an open town", (16)
1 Saparikarma = vaiyavrityasahita. This leads to inginf-
marazaand bhaktapratyakhy4na; the aparikarma to pada-
popagamana (i.e. praySpagamana); 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 egg.
* Nagara, where no taxes (na kara) are levied, while villages
pay eighteen taxes.
‘ Nigama, or a place where many merchants dwell.
5 Pallf. 5 Khé/a.
Τ᾿ Karvafa. According to the dictionary, it means ‘ market-
town ;’ but the commentators render it by kunagara, or say that
it is karvafagan4vdsa, the dwelling-place of the Karvasa people.
5. Drézamukha, a town to which there is access by water and
land, like Bhr:gukakkha or Tamralipti.
9 Paffana.
19. Ma/amba, a town which is more than three and a half ydéganas
distant from the next village.
" Sambdadha, prabhfttakaturvarnyanivasa.
LECTURE XXX. 177
In a hermitage, a vihdra!, a halting-place for
procession 3, a resting-place for travellers ὃ, 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)
1, pé¢4, 2. ardhapé/4, 3. gémdtrikd, 4. patanga-
vithiké, 5. sambfk4vartta, 6. 4yatam-gatv4-pratyé-
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. (21)
ad. 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 ὅδ, (22, 23)
1 A dwelling-place of Bhikshus, or a dévagrzha.
3 Sannivésa. 3 Samaga.
4“ These are terms for different kinds of collecting alms; it is
called pé/4 (box), when one begs successively at four houses
forming the corners of an imaginary square; gomtrik&, when
he takes the houses in a zigzag line; patangavithiké (cricket’s
walk), when he goes to houses at a great distance from one another ;
sambfikavartta (the windings of a conch), when he goes in
a spiral line, either toward the centre (abhyantara) or from the
centre outward (bahis); A&yatam-gatva-pratyfgata, when he
first goes straight on and then returns.
5 I give the traditional explanation of the verses, as handed
[45] Ν
178 UTTARADHYAYANA.
e. A monk who observes abstinence according tothe
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
éshamz4s (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 Virdsana, &c., which 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.
1 For development (paggava=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. Sambfik4vartta is of two kinds, as
explained in the note; the eighth kind is rzgvf, or the common
way of begging. These eight ways have reference to the houses
in which they collect alms. The seven éshazds refer to the
quality or quantity of the food; their names are given in the Zika,
partly in Prékr¢t, partly in Sanskrit: 1. samsa/#hi; 2. asamsastha ;
3. uddhada; 4. alpalépika; 5. udgrchita; 6. pragr#hita; 7. ugghi-
tadharm4. According to another passage: 1. is samsprishéa,
3. uddhrita, 5. avagrzhita.
5 Pranita, explained push/ikara.
LECTURE XXX, 179
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:
I. prayas&itta, expiation of sins;
2. vizaya, politeness ;
. vaiyavrztya, serving the Guru ;
. svadhy4ya, study ;
. dhy4na, meditation ;
. vyutsarga!, abandoning of the body. (30)
1. Expiation of sins is tenfold, what must be
confessed *, δίς. ; 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 8 kinds of service, as serving the
Akarya, &c.*; doing service consists in giving
one’s assistance as well as one is able. (33)
4. Study is fivefold: 1. saying or learning one’s
lesson ; 2. (questioning the teacher about it) ; 3. repe-
tition; 4. pondering; 5. religious discourse. (34)
An δ W
1 Vidsagga, viussaga, viusagga. It is usually rendered
vyutsarga, but the Sanskrit prototype is vyavasarga, as Leu-
mann has pointed out, l.c., p. 152.
* Compare Aupapatika Sfitra, ed. Leumann, p. 40.
δ. Ibidem, p. 42.
4 They are enumerated in the following Gath : dyariya-uvagghaé
théra-tavass!-gilana-séhiza\ sihammiya-kula-gana-sangha-samgayam
tam iha kfyavvam. ‘The ten persons or body of persons entitled
to ‘service’ are: 1. 4dirya; 2. upadhydya; 3. sthavira; 4. tapas-
vin; 5. glina; 6. saiksha; 7. sddharmika; 8. kula; 9. gana;
10, sangha.
N2
180 UTTARADHYAYANA.
5. Abstaining to meditate on painful and sinful
things 1, 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. (37)
Thus I say.
THIRTY-FIRST LECTURE.
MODE OF LIFE2.
I shall declare the mode of life that benefits the
soul ; by practising it many souls have crossed the
ocean of Samsfra. (1)
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
1 This is the 4rtaraudradhyana.
* 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 Sfitra, but is supplied by the com-
mentary.
LECTURE XXXI. 181
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 5, will not stand, &c. (7)
A monk who always exerts himself with regard to
the six lésy4s °, 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 8, and the seven
causes of danger (to other men) will not stand,
ἅς, (9)
1 Compare XIX, 91, and XXX, 3. Hurtful acts (dada) are
threefold, as referring to thoughts, words, and acts ; conceited acts
(gdrava), as pride of riches, of taste (rasa), and of pleasure or
fashion (s4t&); delusive acts (salya), as m4y4, nidana, and
mithy4darsana.
3 Vikattha. 5 Samg fa.
* Yataté ‘exerts himself;’ supply ‘to avoid, to know, or to do,’
as the case may require.
5 Kriya; they are: 1. kAyiki; 2. adhikaramiki; 3. pradvéshikt;
4. paritapaniki, and 5. pra#Atipatikt.
4 On the l€sy4s see Thirty-fourth Lecture, p. 196 ff.
7 From the commentaries I learn two more of these six
k4ranas; védana and vaiy4vretya. I cannot say which are the
remaining three.
8 They are enumerated in note 2 on XXX, 25, p. 178.
182 - 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 *, (10)
A monk who always exerts himself with regard
to the (eleven) duties of the upAsakas, and the
(twelve) duties of the bhikshus‘, will not stand,
&c. (11)
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 δ, will not
stand, &c. (12)
A monk who always exerts himself with regard to
the sixteen Gath4s 5, 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) g#atadhyayanas’", and the (twenty) cases for
not concentrating one’s thoughts, will not, &c. (14)
1 Viz. caste, family, beauty, &c.; see Sfitrakrst. II, 2, 17.
* Brahmagupti. This is of nine kinds.
8 Bhikshudharma. It consists of Nos. 46-49, 26, 27, of
Lecture XXIX, truth, purity, poverty, and chastity.
4 The details given in the commentary (Dévéndra) partly differ
from the description of the twelve duties of Sravakas, and the ten
duties of Bhikshus given by Bhandarkar from the K4rttikéyanu-
préksha, see his Report, p. 114 ff.
δ 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 Sftrakr:taénga, 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.
7™ The first srutaskandha of the G#4tadharmakath4, which
contains nineteen adhyayanas, is intended by g#4tadhyayana.
LECTURE Xxxh , 183
--------------------------- ----..-.θὕ...:-:---------΄---
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) Sdtrakv7tanga, and
to the gods whose number exceeds by an unit? (the
number of the lectures of the Sdtrakr7tanga), 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 Dasds, &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 Sabala, because they ‘variegate’ the conduct. The actions
meant are sitting on an unwiped seat, &c.
3 Parfsaha, see above, p. 9 ff.
8. Rfipa. The twenty-four gods are: ten Bhavanapatis, eight
Vyantaras, five Gyétishkas, one Vaim4nika ; or the 24 prophets.
* Bh4van4, the subdivisions of the five great vows, see part i,
p. 189 ff.
δ The Dasasrutaskandha, Brrhat Kalpa, and Vyavahara Sftras
are meant, which together contain twenty-six uddésas.
6 Le. the Asaraiga Sfitra; it now contains but twenty-four
lectures, but is said to have originally contained four more, see
part i, introduction, p. xlix f, These four lectures were: Mah4-
parinna, Ugghaya, Anuggh4ya, Arévana.
184 UTTARADHYAYANA.
two) Ydgas', and thirty-three Asdtands?, 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. (1)
By the teaching of true ὁ 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
1 The pure operations of mind, speech, and body.
2 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.
5 By beginningless time the Samsfra is meant; its causes are the
kash4yas or cardinal passions, and avirati.
4 Sakkassa=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
méksha.
LECTURE XXXII. - 185
apply oneself earnestly to study, and to ponder
zealously on the meaning of the Satras. (3)
A Sramaza 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 ὃ
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)
1 SamAdhi; the Dipika explains it by g#4nadarsanaféari-
tralabha.
" Balaka. 8 TrishnA. *Ras&. ° Driptikara.
186 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. (11)
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 Sramama, 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 Samsfra, 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)
1 Duttara. 3 Suuttara.
LECTURE XXXII. 187
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 Sramamva, engaged in austerities, who longs
for righteousness *, 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.
3 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 theeye. The first three sentences are, in the original, dependent
on verbs as vadanti, 4hus. I have, here and elsewhere, dropped
them in the translation.
188 UTTARADHYAYANA.
He who is very fond ofa 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 8, 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
1 RavanugdsAnuga=rfipa-anuga-dsa-anuga. This divi-
sion of the compound looks artificial ; I should prefer to divide
tiva-azug4sa-amuga = rfiipa-anukarsha-anuga; literally,
possessed of attraction by colours.
* Riivanuvééna pariggahéza. Parigraha is explained as
the desire to possess them.
5. Instead of ‘lying,’ we can also adopt the rendering ‘stealing,’
as the word in the original mésa may stand either for mr?sh4,
or for mésha.
LECTURE XXXII. 189
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 which in the
end again produces misery. (33)
But a man who is indifferent to ‘colours,’ is free
from sorrows ; though still in the Samsara, 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 37, 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 ‘ organ 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.’
1 Anissa=anisra. Nisr4& 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. (101)
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)
1 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 né-kash4ya.
LECTURE XXXII. IOI
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 '.
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
knowledge and to right 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,
1 My translation follows the interpretation of the commentators.
The original runs thus: Kappam na ikkhigga sahayaliskhh
pakkhanutavéna tavappabhavam. The meaning they have
made out is very unsatisfactory. There is a remarkable various
reading in MS. C not noticed by the scholiasts: sahayalakkhim
=svabhavalakshmim. 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 sishya, novice.
* Samkalpavikalpandsu 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. (110)
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. (111)
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. (1)
The eight kinds of Karman are briefly the
following :
1. G#AanAvaraztya (which acts as an obstruction
to right knowledge) ;
2. Darsandvaramtya (which acts as an obstruc-
tion to right faith) ;
3. Védantya (which leads to experiencing pain
or pleasure) ; ᾿
4. Méhantya (which leads to delusion) ;
5. Ayudkarman (which determines the length
of life) ;
LECTURE XXXII, 193
6. N4aman (which determines the name or in-
dividuality of the embodied soul) ;
7. Gétra (which determines his Gétra) ;
8. Antardya (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. Sruta, knowledge derived from the sacred
books;
_ 6 Abhinibédhika, perception ;
c. Avadhig#ana, supernatural knowledge ;
ad. Manakpary4ya, knowledge of the thoughts
of other people ;
6. Kévala, the highest, unlimited knowledge. (4)
2. The nine kinds of obstruction to right faith are :
1. 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. Védantya is twofold, pleasure and pain; there
are many subdivisions of pleasure and so there are
of pain also. (7)
4. Mohantya is twofold as referring to faith and to
conduct ; the first is threefold, the second twofold. (8)
The three kinds of Méhantya referring to faith
are: 1. right faith; 2. wrong faith; 3. faith partly
right and partly wrong. (9) -
1 Compare Bhandarkar, Report, p. 93, note *.
* Nos. 1-4 are nidra, prafala, nidranidra, prakalaprasala;
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#ala, the slumber of a standing
or sitting person; nidranidra, deep sleep; prakalaprakala,
sleep of a person in motion. Nos. 6 and 7 are here called Aakkhu
and asakkhu, instead of 4bhinibédhika and sruta.
[45] 9
194 UTTARADHYAYANA,
The two kinds of Méhantya referring to conduct
are: 1. what is experienced in the form of the four
cardinal passions; 2. what is experienced in the
form of feelings different from them. (10)
The first kind of this Karman is sixteenfold, the
second sevenfold or ninefold '. (11)
5. Ayushka is fourfold as referring to 1. denizens
of hell; 2. brute creation; 3. men; 4. gods. (12)
6. N4man is twofold, good and bad; there are
many subdivisions of the good variety, and so there
are of the bad one also*% (13)
7. Gétra is twofold, high and low; the first is
eightfold, and so is the second also. (14)
8. Antar4ya is fivefold as preventing: 1. 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)
1 The divisions of the second Karman are the feelings or emo-
tions enumerated in the roznd 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 1. anantanubandha; 2. pratya-
khydna; 3. apratyakhy4na; 4. samgvalana.
* In the Dipiké 103 subdivisions are enumerated ; they corre-
spond to our genera.
* 3. Bhéga, 4. upabhéga; bhdéga is enjoyment of flowers,
food, &c.; upabhéga, 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 pradésa point. The word I have translated
LECTURE XXXIII. 195
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 Sagarépamas °, and the shortest a part
of a muharta. (19)
This holds good with both Avaramtyas, with
Védantya and Antardya. (20)
The longest duration of Méhantya is seventy
Krores of Krores of Sagarépamas, and the shortest
a part of a muhfrta. -(21)
The longest duration of Ayushka is thirty-three
Krores of Krores of Sagarépamds, and the shortest
a part of a muharta. (22)
The longest duration of NAman and Gétra is
twenty Krores of Krores of Sagarépamas, and the
shortest eight muhdrtas. (23)
The number of perfected souls is infinite, and that
number of atoms is paésaggam=pradésagram, which is
rendered param4zuparimaaa.
1 Ganthiyasatta= granthigasattva.
3 The six directions of space are the four cardinal points, zenith
and nadir. The commentators quote scripture that ékéndriyas,
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,
ie. all that are in the same space with the soul, and assimilates
them in the form of g#Anfvarantya, &c., just as fire consumes every-
thing within its reach, but nothing beyond it.
81,6, 3,000,000,000,000,000 Sagarépamas.
02
196 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 LisyA2,
I shall deliver in due order the Lecture on Lésy4;
hear the nature of the six Lésyds (produced by)
Karman. (1)
? Anubh4ga, explained karmarasavisésha.
3 The lésy4s (adhyavasaya visésh4A) are different 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 Avat(ri: krzshnfdidravyas4tivyat parindmd ya
ftmanah | spasikasyéva tatrdyam lésyAsabdah pravartate n ‘The
alteration produced on the soul, just as on a crystal by the presence
of black things, &c., is denoted by the word lésy&.” The Lésy4,
or, according to the above explanation, what produces Lésy4, is
a subtile substance accompanying the soul ; to it are attributed the
qualities described in this lecture—The word ]é@s4 is derived
from klésa; this etymology appears rather fanciful, but I think
it may be right. For the Lésy4s seem to be the Klésas, which
affect the soul, conceived as a kind of substance. The Sanskrit
term Lésy4 is of course a hybrid word. It must, however, be
stated that 1@s4 occurs also in the meaning ‘colour,’ e.g. Sfitrakrit.
I, 6, 13, and that the Prakrzt of klésa is kilésa.
LECTURE XXXIV. 197
Hear 1. 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 Lésyds. (2)
1. They are named in the following order : black,
blue, grey, red, yellow, and white. (3)
2. The black Lésy4 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 Lésy4 has the colour of the blue Aséka?,
the tail of the Asha’, or of lapis lazuli. (5)
The grey Lésy4 has the colour of the flower of
Atasi‘, the feathers of the Kékila, or the collar
of pigeons. (6)
The red Lésya has the colour of vermilion, the
rising sun, or the bill of a parrot. (7)
The yellow Lésya has the colour of orpiment,
turmeric, or the flowers of Saza® and Asana®. (8)
The white Lésy4 has the colour of a conch-
shell, the anka-stone’, Kunda-flowers δ, flowing milk,
silver, or a necklace of pearls. (9)
3. The taste of the black Lésy4 is infinitely more
bitter than that of Tumbaka®, (the fruit of the)
Nimb-tree!°, or of Réhizi. (10)
1 Sapindus Detergens.
* It is not the common As6ka, Jonesia Asoka, which has red
flowers.
8 Corarias Indica, blue jay; according to some, a kingfisher.
4 Linum Usitatissimum, whose flowers are blue-—The word for
grey is Καθ =k4péta; in the comm., however, it is described as
kim’it krzshna, kim&il 16hit&, which would be rather brown.
But the description given in our verse leaves no doubt that grey
colour is intended.
5 Crotolaria Juncea. * Terminalia Tomentosa.
7 Anka, manivisésha. ® Jasminum Multiflorum.
9 The gourd Lagenaria Vulgaris. 1° Azadirachta Indica.
198 UTTARADHYAYANA.
The taste of the blue Lésy4 is infinitely more
pungent than Trika¢uka' and Hastipippali. (11)
The taste of grey Lésy4 is infinitely sourer than
that of unripe Mango and Kapittha*. (12)
The taste of red Lésyé is infinitely more pleasant
than that of ripe Mango and Kapittha. (13)
The taste of yellow Lésyé is infinitely better than
that of excellent wine and various liquors, honey
and Mairéyaka’. (14)
The taste of white Lésy4 is infinitely better than
that of dates, grapes, milk, candied and pounded
sugar. (15)
The smell of the bad Lésy4s (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 Lésy4s is infinitely
more pleasant than that of fragrant flowers and
of perfumes when they are pounded. (17)
5. The touch of the bad Lésy4s 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 Lésy4s is infinitely
more pleasant than that of cotton, butter, or Sirtsha-
flowers‘. (19)
6. The degrees® of the Lésy4s are three, or nine,
1 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 Lésyas 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 living 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 Lésy4. (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 Lésy4. (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 LésyA. (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 Lésy. (27, 28)
A man who has but little anger, pride, deceit, and
greed, whose mind is at ease, who controls himself,
1 T.e. commits the five great sins.—The following verses give the
character—lakshana—of the Lésyds.
2 This is, according to the comm., the meaning of the word
niddhamdhasaparizam6.
8. Paliuasaga-uvahiya=pratiku@saka-upadhika.
4 Yégavan upadhanavan.
200 UTTARADHYAYANA.
who is attentive to his study and duties, who speaks
but little, is calm, and subdues his senses—a man of
such habits develops the yellow Lésy4. (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 Lésy4. (31, 32)
8. There are as many varieties? of Lésy4s as there
are Samayas® in the innumerable Avasarpiats and
Utsarpists, and as there are countless worlds. (33)
9. Half a muhfrta is the shortest, and thirty-three
SAgarépamés plus one muhfrta is the longest dura-
tion of the black Lésya. (34)
Half a muhdrta is the shortest, and ten SAgaré-
pam4s plus one Palyépamé and a part of an Asam-
khyéya is the longest duration of the blue Lésy4. (35)
Half a muhfrta is the shortest, and three Sagaré-
pamas plus one Palyépamé and a part of an Asam-
khyéya is the longest duration of the grey Lésy4. (36)
Half a muhfrta is the shortest, and two ϑᾶραγό-
pamas plus one Palyépamé and a part of an Asam-
khyéya is the longest duration of the red Lésy4. (37)
Half a muhdrta is the shortest, and ten S4garé-
pamas plus one muharta is the longest duration of
the yellow Lésyé. (38)
1 Literally: who avoids the 4rta and raudra dhydnas, and
practises the dharma and sukla dhyd4nas. These terms cannot
be adequately translated ; the reader may therefore be referred for
details to Bhandarkar’s Report, p. 110 ff.
® Thandim sthanani.
δ᾽ Samaya is the smallest division of time=instant, moment.
LECTURE XXXIV. 201
Half a muhirta is the shortest, and thirty-three
Sagarépam4s plus one muhfrta is the longest dura-
tion of the white Lésya. (39)
I have described above the duration of the Lésy4s
generally; I shall now detail their duration in the
four walks of mundane existenee'. (40)
The shortest duration of the grey Lésyd (of
a denizen of hell) is ten thousand years, the longest
three Sagar6épamAs plus one Palyépamé and part of
an Asamkhyéya. (41)
The shortest duration of the blue Lésy4 (of a
denizen of hell) is three Sagarépam4s plus one
Palydpam4 and a part of an Asamkhyéya, the
longest ten Sagardpam4s plus one Palyépama and
a part of an Asamkhyéya. (42)
The shortest duration of the black Lésy4 (of a
denizen of hell) is ten SAgarédpamds plus one Palyé-
pama and a part of an Asamkhyéya, the longest
thirty-three Sagarépam4s. (43)
I have described the duration of the Lésy4s of
denizens of hell; I shall now describe that of
animals, men, and gods. (44)
The duration of any of the Lésyas except the
best (viz. white one) is less than a muhdrta for (the
lowest organisms), animals, and men*. (45)
Half a muhdarta is the shortest duration of the
white LésyA (of animals and men), and the longest
a Krore of former years® less nine years. (46)
1 Viz. as denizens of hell, brutes, men, and gods. Only the
three first Lésy4s lead to being born in hell.
3 The consequence of this statement appears to be that at the
expiration of the Lésy4 a new one is produced. The commen-
tators, however, are not explicit on this head.
δ᾽ About the former years, see above, p. 16, note 1.
202 UTTARADHYAYANA.
I have described the duration of the Lésy4s of
animals and men, I shall now describe that of the
gods. (47)
The shortest duration of the black LésyA is ten
thousand years, the longest a Palyépam4 and (a
part of) an Asamkhyéya. (48)
The shortest duration of the blue LésyA is equal
to the longest of the black one plus one Samaya;
the longest is one Palyépama plus a (greater part
of) an Asamkhyéya. (49)
The shortest duration of the grey LésyA is equal
to the longest of the blue one plus one Samaya;
the longest is one PalySpamé plus (a still greater
part of) an Asamkhyéya. (50)
I shall now describe the red Lésy4 as it is with
gods, Bhavanapatis, Vyantaras, Gyédtishkas, and
Vaimanikas. (51)
The shortest duration of the red Lésya is one
Palyépamé4, the longest two Sagardépamas plus one
Palyépamé and a part of an Asamkhyéya'. (52)
The shortest duration of the red LésyA is ten
thousand years, the longest two Sagarépamas plus
one Palyépamé and a part of an Asamkhyéya. (53)
The longest duration of the red LésyA plus one
Samaya is equal to the shortest of the yellow Lésyé ;
its longest, however, is ten muhdrtas longer. (54)
The longest duration of the yellow Lésya plus
one Samaya is equal to the shortest of the white
Lésya ; the longest, however, is thirty-three muhdrtas
longer. (55)
10. The black, blue, and grey Lésy4s are the
1 This verse seems to lay down the duration of the Lésy4 in the
case of common gods, while the next one applies to Bhavanapatis, &c.
LECTURE XXXV. 203
lowest Lésy4s; through them the soul is brought
into miserable courses of life. (56)
The red, yellow, and white Lésyds are the good
Lésyas; through them the soul is brought into
happy courses of life. (57)
11. In the first moment of these Lésyads when
they are joined (with the soul), the latter is not
born into a new existence}. (58)
In the last moment of all these Lésyas when they
are joined (with the soul), the latter is not born into
a new existence. (59)
While the last muhdrta is running and a part
of it is still to come, the souls with their Lésy4s
developed, go to a new birth. (60)
A wise man should, therefore, know the nature of
these Lésyds; he should avoid the bad ones and
obtain the good ones. (61)
Thus I say.
THIRTY-FIFTH LECTURE.
THE HOUSELESS MONK.
Learn from me, with attentive minds, the road
shown by the wise ones?, which leads a monk who
follows it, to the end of all misery. (1)
1 The question treated rather darkly in the next three verses is,
according to the comm., the following :—Every individual dies in
the same Lésy& in which he is born. When his Lésya ends with
his life, then the soul must get a new Lésy4. Our verses state at
which time the new Lésy& comes into existence or is joined with
the soul.
5 Buddhéhi.
204 UTTARADHYAYANA.
Giving up the life in a house, and taking Pra-
vragy4, 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
1 Ulléva=ulléfa.
? Parakada=parakr’ta, explained parair Atmartham krita.
LECTURE XXXV. 205
wood, are destroyed in food and drink; therefore
a monk should cause nobody to cook. (11)
There is nothing so dangerous as fire, for it spreads
in all directions and is able to destroy many beings ;
one should therefore not light a fire. (12)
Even in his thoughts a monk should not long for
gold and silver; indifferent alike to dirt and gold he
abstains from buying and selling. (13)
If he buys, he becomes a buyer; if he sells, he
becomes a merchant; a monk is not to engage in
buying and selling. (14)
A monk who is to live on alms, should beg and
not buy; buying and selling is a great sin; but to
live on alms is benefitting. (15)
He should collect his alms in small parts according
to the Sfitras and so as to avoid faults; a monk
should contentedly go on his begging-tour, whether
he get alms or not. (16)
A great sage should not eat for the sake of the
pleasant taste (of the food) but for the sustenance of
life, being not dainty nor eager for good fare,
restraining his tongue, and being without cupi-
dity. (17)
Even in his thoughts he should not desire to be
presented with flowers, to be offered a seat, to be
eloquently greeted, or to be offered presents, or to
get a magnificent welcome and treatment. (18)
He should meditate on true things only’, com-
mitting no sins and having no property; he
should walk about careless of his body till his end
arrives. (19)
Rejecting food when the time of his death arrives,
1 Sukla dhy4na, see note 1, p. 200.
206 UTTARADHYAYANA.
and leaving the human body, he becomes his own
master ', and is liberated from misery. (20)
Without property, without egoism, free from
passions and the Asravas, he obtains absolute
knowledge, and reaches eternal beatitude. (21)
Thus I say.
THIRTY-SIXTH LECTURE.
ON LIVING BEINGS AND THINGS WITHOUT LIFE 3,
Now learn from me with attentive minds the
division of Living Beings and Things without life 5,
which a monk must know who is to exert himself in
self-control. (1)
1 By the destruction of the viryantaraya.
* It will perhaps not be amiss to give a systematic list of the
subjects treated in this lecture. The numbers refer to the verses.
A. Things without life, 3-48.
(1) Without form, 5-9.
(2) With form, 10-48.
B. Living Beings, 48-246.
(1) Perfected souls, 50-68.
(2) Mundane Beings, 69-246.
a. Immovable Beings, 71-106.
a, Earth Lives, 71-84.
B. Water Lives, 85-92.
y. Plants, 93-106.
ὁ. Movable Beings, 108-246.
a. Fire Lives, 109-117.
8. Wind Lives, 118-126.
y. Beings with an organic body, 127-246.
5. See next page.
LECTURE XXXVI. 207
The Living Beings and the Things without life
make up this world (Léka); but the space where
only Things without life are found is called the
Non-world (Aléka). (2) .
The Living Beings and the Things without life
will be described with reference to 1. substance,
2. place, 3. time, and 4. development. (3)
A. Things without life.
Things without life are 1. possessing form, 2.
formless ; the formless things are of ten kinds, those
possessing form are of four kinds. (4)
(1) The ten kinds of formless things: 1. Dharma,
2. its divisions, 3. its indivisible parts; 4. Adharma,
5. its divisions, 6. its indivisible parts; 7. space,
i. With two organs of sense, 128-136.
ii. With three organs of sense, 137-145.
iii. With four organs of sense, 146-155.
iv. With five organs of sense, 156-246.
a. Denizens of hell, 1547-170.
6. Animals (vertebratae), 171-193.
1. Aquatic, 171-178.
2. Terrestrial, 179-186.
3. Aerial, 187-193.
c. Men, 194-202.
d. Gods, 203-246.
1. Bhavanavasin, 205, 218.
2. Vyantara, 206, 219.
3. Gydtishka, 207, 220.
4. Vaim4nika, 208, 221-246.
α΄. Living in Kalpas, 209, 210, 221-232.
δ΄. Living above the Kalpas, arr.
a. Graivéyakas, 212, 213, 233-241.
&. Anuttaras, 214-217, 242, 243.
Appendix, 247-267.
5. Giva and agiva. The former is defined in the Dtpik4 as
upayégav4n in accordance with our text, XXVIII, 10; the latter
is also called pudgala.
208 UTTARADHYAYANA.
8. its divisions, 9. its indivisible parts, and ro.
time. (5, 6)
Dharma and Adharma are co-extensive with the
World (Léka) ; space fills the World and the Non-
world (Aléka); time exists in what is called the
place of time* (7)
Dharma, Adharma, and Space are ever without
beginning and end. (8)
And time also, if regarded as a continuous flow ὃ,
is called so (i.e. without beginning and end); but
with regard to an individual thing it has a beginning
and an end. (9)
(2) The four kinds of things possessing form are
1. compound things, 2. their divisions, 3. their
indivisible parts, and 4. atoms‘. (10)
Compound things and atoms occur as individual
things and apart (or different from others) δ, in the
whole world and in parts of the world; this is their
distribution with regard to place. (11)
Subtile things occur all over the world, gross
things only in a part of it.
Ὁ ΤῸ is here called addha-samaya, which may be translated
real-time. It has no divisions or parts as the other things, because
of time only the present moment is existent. And a moment can-
not be divided.
3 Time is only present in the two and a half continents inhabited
by men, and the oceans belonging to them; beyond this sphere
there is no time or, as the DipikA correctly remarks, no divisions of
time.
5. Samtatim pappa=samtatim prapya.
4 According to the Dipika, we should have but two divisions,
viz.: 1. compound things (skandha, aggregates of atoms), and
ἃ. not aggregated atoms; for Nos. 2 and 3 of our text are but
subdivisions of No. 1.
5 Fgatténa puhuttéza=ékatvéna prithaktvéna.
LECTURE XXXVI. 209
I shall now give their fourfold division with
regard to time. (12)
With regard to the continuous flow (or develop-
ment of a thing) it is without beginning and without
end; but with regard to its existence (as an in-
dividual thing) it has both a beginning and an
end. (13)
The longest duration of Things without life
possessing form is an immeasurable? period; the
shortest one Samaya. (14)
The longest interruption® in the existence of
Things without life possessing form is an endless
time; the shortest one Samaya. (15)
Their development is fivefold: with regard to
1. colour, 2. smell, 3. taste, 4. touch, and 5.
figure. (16)
Those which develop with regard to colour are
of five kinds: 1. black, 2. blue, 3. red, 4. yellow,
5. white. (17)
Those which develop with regard to smell are
of two kinds: 1. sweet-smelling substances, and
2. of bad smell. (18)
Those which develop with regard to taste are
of five kinds: 1. bitter, 2. pungent, 3. astringent,
4. sour, and 5. sweet. (19)
Those which develop with regard to touch are
of eight kinds: 1. hard, 2. soft, 3. heavy, 4. light,
5. cold, 6. hot, 7. smooth, and 8. rough.
1 The meaning of this verse is that a thing, as far as its material
cause is concerned, has always existed, and will ever exist under
one form or other, but that the individual thing in its present form
has but a limited existence.
2? Asamkhakalam. See above, p. 42, note 2.
8 Antaram; the interval between the thing being removed from
its proper scene and reaching it again (AvafGri and Dipiké).
[45] Ρ
210 UTTARADHYAYANA.
In this way the substances have been declared,
which develop with regard to touch. (20, 21)
Those which develop with regard to figure are
of five kinds: 1. globular, 2. circular, 3. triangular,
4. square, and 5. long. (22)
Things of black colour are subdivided with re-
gard to smell, taste, touch, and figure. (23)
The same subdivision holds good with blue, red,
yellow, and white things. (24-27 ἢ)
Things of sweet smell are subdivided with regard
to colour, taste, touch, and figure; things of bad
smell are similarly subdivided. (28, 29)
Things of bitter taste are subdivided with regard
to colour, smell, touch, and figure. (30)
The same subdivision holds good with pungent,
astringent, sour, and sweet things. (31-34)
Things of hard touch are subdivided with regard
to colour, smell, taste, and figure. (35).
The same subdivision holds good with soft, heavy,
light, cold, hot, smooth, and rough things. (36-42)
Things of globular figure are subdivided with
regard to colour, smell, taste, and touch. (43)
The same subdivision holds good with circular,
triangular, square, and long things. (44-47)
Thus the division of Things without life has briefly
been told.
B. Living Beings.
I shall now, in due order, deliver the division of
living beings. (48) ,
Living beings are of two kinds: 1. those still
1 Each verse has the same form as 23, only that another colour
is substituted for black. In the same way the subdivisions of
smells, &c., are given. I give the first verse of each class and
abbreviate the rest.
LECTURE XXXVI. 211
belonging to the Samsara, and 2. the perfected souls
(siddhas). The latter are of many kinds; hear me
explain them. (49)
(1) The perfected souls are those of women,
men, hermaphrodites, of orthodox, heterodox, and
householders. (50)
Perfection is reached by people of the greatest,
smallest, and middle size!, on high places, under-
ground, on the surface of the earth, in the ocean, and
in water (of rivers, &c.). (51)
Ten hermaphrodites reach, at the same time, per-
fection, twenty women, one hundred and eight men ;
four householders, ten heterodox, and one hundred
and eight orthodox monks. (52, 53)
Two individuals of the greatest size reach
perfection (simultaneously), four of the smallest
size, and one hundred and eight of the middle
size. (54)
Four individuals reach perfection (simultaneously)
on high places, two in the ocean, three in water,
twenty underground, and one hundred and eight on
the surface of the earth. (55)
From where are the perfected souls debarred ?
Where do the perfected souls reside ? Where do
they leave their bodies, and where do they go, on
reaching perfection? (56)
Perfected souls are debarred from the non-world
(Aléka) ; they reside on the top of the world; they
leave their bodies here (below), and go there, on
reaching perfection. (57)
Twelve Yéganas above the (Vim4na) Sarvartha is
1 The greatest size (6g4han4) of men is 500 dhanus, or 2,000
cubits, the smallest one cubit.
P2
212 UTTARADHYAYANA,
the place called fshatpragbh4ra !, which has the form
of an umbrella; (there the perfected souls go). (58)
It is forty-five hundred thousand Yéganas long,
and as many broad, and it is somewhat more than
three times as many in circumference. (59)
Its thickness is eight Yéganas, it is greatest in
the middle, and decreases? toward the margin, till
it is thinner than the wing of a fly. (60)
This place, by nature pure, consisting of white
gold, resembles in form an open umbrella, as has
been said by the best of Ginas. (61)
(Above it) is a pure blessed place (called Sita),
which is white like a conch-shell, the anka-stone 3,
and Kunda-flowers; a Yégana thence is the end of
the world. (62)
The perfected souls penetrate the sixth part ὁ of
the uppermost Krésa of the (above-mentioned)
Yégana. (63)
There at the top of the world reside the blessed
perfected souls, rid of all transmigration, and arrived
at the excellent state of perfection. (64)
The dimension of a perfected soul is two-thirds
of the height which the individual had in his last
existence. (65)
The perfected souls, considered singly. (as in-
dividuals) have a beginning but no end; considered
' Similar details are given in the Aupapatika Sfitra (ed. Leumann,
ὃ 163 f.).
* According to the commentator, who quotes scripture, it
decreases an angula every Y6gana.
8 Compare XXXIV, 9 and note. The commentators here treat
anka as a separate substance without offering any explanation.
The Dipika writes οἵ τὰ instead of sfta.
* Or 333} dhanus,
LECTURE XXXVI. 213
collectively ' (as a class) they have neither a begin-
ning nor an end. (66)
They have no (visible) form, they consist of Life
throughout, they are developed into knowledge and
faith, and they possess paramount happiness which
admits of no comparison. (67)
They all dwell in one part of the world, and have
developed into knowledge and faith, they have
crossed the boundary of the Sams4ra, and reached
the excellent state of perfection. (68)
(2) Living beings which still belong to the Sam-
sAra, are of two kinds: a. movable, and ὁ. immovable
ones: the immovable ones are of three kinds : (69)
a. Earth Lives, 6. Water Lives, and γ. plants;
these are the three kinds of immovable living
beings ; now learn from me their subdivision. (70)
a. The Earth Lives are of two kinds: subtile
and gross; and both of them are either fully
developed or undeveloped. (71)
The gross and fully developed are of two kinds:
viz. smooth or rough. The smooth ones are of
seven kinds: (72)
Black, :blue, red, yellow, white, pale dust, and
clay.
The rough ones are of thirty-six kinds: (73)
Earth, gravel, sand, stones, rocks, rock-salt 2, iron,
copper, tin, lead, silver, gold, and diamond; (74)
Orpiment, vermilion, realgar, SAsaka ὃ, antimony,
1 The words translated, ‘considered singly’ and ‘considered
collectively,’ are égattéwa and puhuttéva =ékatvéna and pri
thaktvéna. Their usual meaning has been given in verse 11.
2 Lavanasé?
5 Not in our dictionaries; the commentators only say that it is
a kind of mineral, dhatuvisésha. I give the Sanskrit names of
214 UTTARADHYAYANA.
coral, Abhrapadala, Abhravdluka ; these are varieties
of gross (Earth-) bodies and kinds of precious
stones. (75)
Hyacinth, natron, Anka, crystal, Ldéhitaéksha,
emerald, Mas4ragalla, Bhugamééaka, and sap-
phire ; (76)
Kandana, red chalk, Hamsagarbha, Pulaka'’,
and sulphur; Aandraprabha, lapis lazuli, Galakdnta,
and Siryakénta*. (77)
These thirty-six kinds of ‘rough earth’ have been
enumerated. The ‘subtile earth’ is but of one
kind, as there is no variety. (78)
The subtile species is distributed all over the
world, but the gross one (is found) in a part of the
world only.
I shall now give their fourfold division with
regard to time. (79)
With regard to the continuous flow (or develop-
ment of an earth-body) it is without a begin-
ning and end; but with regard to its existence
in its present form it has both a beginning and
end. (80)
Twenty-two thousand years is the longest dura-
tion of the Earth Lives; its shortest is less than
a muhirta. (81)
The longest duration of the body of Earth Lives,
if they do not leave that (kind of) body’, is an
‘ the stones, which cannot be identified with certainty, or are not
contained in the index of R. Garbe’s work on the Indian minerals,
Leipzig, 1882.
ΤΑ medicinal earth, commonly called Kankush/éfa.
* The enumeration contains thirty-nine, instead of thirty-six
items, as stated in verses 73 and 76.
* The meaning seems to be that souls of earth-bodies live in
LECTURE XXXVI. 215
immeasurable time; the shortest is less than one
muhfirta. (82)
The longest interval between an Earth Life’s
leaving its body (till its return to it), is an endless
time; the shortest less than one Muhirta. (83)
Their varieties, caused by (difference of) colour,
smell, taste, touch, figure, and place, are (counted) by
thousands. (84)
8. The Water Lives are of two kinds: subtile
and gross ones; and both of them are either fully
developed or undeveloped. (85)
The gross and fully developed ones are of
five kinds: pure water, dew, exudations, fog, and
ice. (86)
The ‘subtile water’ is of one kind, as there is no
variety. The subtile species is distributed all over
the world, but the gross one (is found) in a part of
the world only. (87)
With regard to the continuous flow, &c. (as in
verse 80).
Seven thousand years is the longest duration of
the life of Water Lives, &c. (as in verse 81). (All
that has been said of Earth Lives in verses 82-84 is
verbally repeated here of ‘ Water Lives.’} (88—92)
y. Plants are of two kinds: subtile and gross
ones; and both of them are either fully developed
or undeveloped. (93) ᾿
The gross and fully developed plants are of two
kinds: either many have one body in common, or
each has its own body. (94)
Those who severally have their own body are of
earth-bodies, the time stated in verse 82, while the length of each
separate existence is determined in verse 81.
216 UTTARADHYAYANA.
many kinds: trees, shrubby plants’, shrubs’, big
plants *, creeping plants‘, grass®; (95)
Palms 5, plants of knotty stems or stalks’, mush-
rooms, water-plants, annual plants®, and herbs”.
These are called plants possessing severally their
own body. (96)
Those plants of which many have one body in
common are of many kinds": Aluya??, Malaya”,
ginger ; (97)
Harilt, Sirilt, Sassirilt, Gavat, Kéyakandalt", onion,
garlic, plantain-tree, Kuduvvaya™; (98)
1 Gukkha; it is explained to denote such plants from the single
root or bulb of which come forth many stalks, e.g. Vrint4ka,
Solanum Melongena.
3 Gulma, similar to the preceding class, but bringing forth
twigs or stems, instead of stalks, e.g. Navamalika, Jasminum
Sambac, Kamavira, &c.
5. Lat&, as Lotus, Pandanus, &c.
* Valli, as gourds, Piper Betel, &c.
5 Trina, grass. But of the two examples given in the com-
mentary, gu#guka is not in our dictionaries, and Arguna denotes
usually a tree, Terminalia Arjuna.
* Valaya; so called from their foliation.
7 Parvaga, as sugar-cane.
5. Kuhaaa, plants which cause the earth to burst, as sarpad-
khatra, mushroom (toad-stool).
9 Oshadhi, such plants as die after having brought forth seed,
as rice, &c.
1° Haritakdya, as tanduléya, &c.
1 The plants in the following list are, according to the com-
mentary, mostly bulbs, ‘ well known in the countries where they
grow.’ Many of them are not in our dictionaries. I give the
Prakrit form of their names, and note the Sanskrit equivalent when
it can be identified.
2 Aluka, Amorphophallus Campanulatus. ™ M@laka, radish.
™ A various reading has for the last two words (which might be
differently divided), 4paikkéikandalf. The Kandalf, the
plantain-tree, occurs in the next line again.
18 A various reading is Kudambaya.
LECTURE XXXVI. 217
Léhivthiya, Thihdya, Tuhaga, Kazha', Vagga-
kanda?, Sirazaya*; (99)
Assakazni4, Sthakanni, Musuzd/i, turmeric, and
many others besides. (100)
The subtile plants are of one kind, as there is no
variety. Subtile plants are distributed all over the
world, gross plants (are found) in a part of the
world only. (101)
With regard to the continuous flow, &c. (as in
verse 80). (102)
Ten thousand years is the longest duration of the
life of plants, &c. (All asin verses 81-84. Substitute
plants, which are here called vanaspati and panaka,
for Earth-bodies.) (103-106)
Thus the three kinds of immovable living beings
have briefly been told. I shall now explain in
due order the three kinds of movable living
beings. (107)
ὁ. The movable beings are a, the Fire Lives,
B. the Wind Lives, and y. those with an organic
body ; these are the three kinds of movable beings.
Learn from me their subdivision. (108)
a, The Fire Lives are of two kinds: subtile and
gross ones; and both of them are either fully
developed or undeveloped. (109)
The gross and fully developed ones are of many
kinds: coal, burning chaff, fire, and flame of
fire; (110)
Meteors, and lightning, and many other kinds
besides.
1 Krishnakanda, Nymphaea Rubra.
3 Vagrakanda of the Sanskrit Koshas.
5 Sftrana, Arum Campanulatum.
4 Asvakarw&. Asvakarna is a tree, Vatika Robusta.
218 UTTARADHYAYANA.
The subtile Fire Lives are but of one kind, as
there is no variety. (111)
The subtile species, &c. (see verses 79-84. Sub-
stitute Fire Lives for Earth Lives. In verses 114f.,
corresponding to verses 81, 89, and 103, read: ‘the
longest duration of the life of Fire Lives is three
days, δες. ; the rest as above). (112-117)
8. The Wind Lives are of two kinds, &c. (as in
verse 109). (118)
The gross and fully developed ones are of five
kinds: squalls’, whirlwinds*, thick winds’, high
winds, low winds ; (119)
And the Samvartaka ὁ wind, &c.; thus they are of
many kinds °,
The subtile Wind Lives are but of one kind, as
there is no variety. (120)
The subtile species, &c. (as above 79-84. Substi-
tute Wind Lives for Earth Lives. In verse 123,
corresponding to 114, read: ‘the longest duration
of the life of Wind Lives is three thousand years ;’
the rest as above). (121-126)
1 Utkalik4, intermittent winds. 3 Mandalikaé =vatélt.
5 According to the comm. these winds blow on the oceans
which are situated below the Ratnaprabhé-hell, or which support
the heavenly Vimanas, and have the density of snow. Perhaps
the notion is similar to that of the Hindu astronomers, who fancied
that the heavenly bodies were set in motion by cords of wind
called pravaha. See Sfrya Siddh4nta II, 3.
4 This seems to be the hurricane which causes the periodical
destruction of the world. But Dévéndra says: ‘Samvartaka is
a wind which carries grass, &c., from the outside into a particular
place.’
5 Though in the preceding verse it was said that there are
five kinds of wind, six are enumerated, and more are implied
by the ‘ &c.’
LECTURE XXXVI. 219
y. Movable beings with organic bodies (i.e.
animals) are of four kinds: i. those possessing two
organs of sense, ii. those with three organs, iii. those
with four organs, iv. those with five organs. (127)
i. Beings with two organs of sense are of two
kinds: subtile and gross ones. Both are either
fully developed or undeveloped. Learn from me
their subdivision 1, (128)
Worms, Sémangala, Alasa*, Maivahaya’, VAst-
muha 4, shells, conches, Sankhazaga®; (129)
Palléya, Azullaya, cowries, leeches, Galaga, and
Kandana*. (130)
These and others are the many kinds of beings
with two organs of sense. All of them live in
a part of the world only, they do not live every-
where. (131)
With regard to the continuous flow, &c. (as in
verse 80). (132)
? As many of these lower animals are not known to us, I give
the Prikrit names of those which I cannot identify. Dévéndra
says: ‘Some of them are well known, the remaining ones are to
be explained according to tradition.’ The explanation of this
passage in the Avaéfiri is fuller.
* A small poisonous animal. Petersburg Dictionary, s. v.
According to the Givavidara Vritti V, 16, they are earth-snakes
(bhfin4ga), which originate in the rainy season when the sun is in
Aslesh4, i.e. about the beginning of July.
5 M&atrivahaka. According to the description of the AvafGri,
the larvae of Phryganeae seem intended. According to the Givavi-
Aara Vritti, they are called ἀ ἃ 4 11 in Guzerattf.
4 Vasftmukha, explained: Whose mouth is like a chisel or
adze. There are many insects, e.g. the Curculionidae, which suit
this description.
5 Sankh4naka, ‘ very small, conch-like animals.’
* Kandana=Aké4vriksha (?). According to the Givavitara
Vritti V, 16, they are animals living in water and on land, and are
called Aksha in the vernacular (samayabh4sh4).
220 UTTARADHYAYANA.
The duration of the life of beings with two organs
of sense is twelve years at the utmost; the shortest
is less than a muhdrta. (133)
The longest duration of the body of beings with
two organs of sense is a Samkhyéya (or measurable
time) if they do not leave that (kind of) body; the
shortest is less than one muhfrta. (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, Taza-
hara, Ka¢thahdra, M4liga*, Pattahdraga; (138)
Duga shining like lead, which originate in the
kernel of the cotton-seed, Sadavart, centipedes,
Indagdiya ; (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, his ἣ
15 forty-nine days, verse 142 = 133.)
iii, Beings with four organs of sense are of
two kinds: subtile and gross ones. Both are either
1 Kunthu or animalcules are also called Anuddhari, see con-
cerning them, Kalpa Sftra, Rules for Yatis, ὃ 44, part i, p. 304.—
I give in the text the Prakrit form of the words I cannot identify.
? M4lfika is the name of a plant, Ocimum Sanctum. It must,
of course, here denote some animal.—The Givavitdra enumerates
many other animals, lice, bugs, different kinds of larvae living
in dung, corn, &c.—The trimah4ra, kash/hah4ra, and patra-
hara seem to denote different kinds of ants.
LECTURE XXXVI. 221
developed or undeveloped. Learn from me their
subdivision. (146)
Andhiya, Pottiy4, flies, mosquitoes, bees, moths,
Dhinkavza and Kankana; (147)
Kukkuda', Singirtai, Nandavatta’, scorpions, Déla,
crickets, Viralt, A¢é&#ivéhaya; (148)
A&khila, Shaya A&khirédaya, Vikitta, Vikittapat-
taya*, Uhimgaliya, Galak4ri, Nitya, 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. Beings with five organs 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 Ratndbha,
Sarkarabha, Valukabha; (157)
Pankébha, Dhimdbha, Tama, and Tamatamé.
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 oe a small
lizard.
® Nandy4varta occurs elsewhere as the name of a πα
fish, and of ἃ shell. It can be neither of these in our passage, as
both animals belong to other classes than the Xaturindriyas.
5 Etymologically : with many-coloured wings. Probably butter-
flies are intended.
4 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.
222 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 Sagarédpam4; the shortest is ten thousand
years. (161)
In the second hell the longest duration of their
life is three Sagarépam4s; the shortest is one
Sagarépam4'. (162)
In the third hell the longest duration of their life
is seven Sagarédpamds; the shortest is three SAga-
répamés. (163)
In the fourth hell the longest duration of their
life is ten Sdgarédpam4s; the shortest is seven
Sagarépamas. (164)
In the fifth hell the longest duration of their life
is seventeen Sagarépam4s; the shortest is ten
Sagarépamés. (165)
In the sixth hell the longest duration of their life
__ is twenty-two SAgardpamés; the shortest is seventeen
Sagarépamés. (166)
In the seventh hell the longest duration of their
life is thirty-three Sdgarépam4s; the shortest is
twenty-two Sagarépamas, (167)
The length of the life of denizens of helt 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.)
ὁ. The animals which possess five organs of sense
are of two kinds, those which originate by gene-
1 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. : 223
ratio δεαυϊνοσα,, and those which are born from
the womb. (171)
Either of them are again of three kinds: 1. 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 muhfrta. (176)
The longest duration of the aquatic animals’
continuance in the (same kind of body) is from two
to nine ὃ 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: (179)
(1) 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,
ὅς. (180)
The reptiles are of two kinds: 1. 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)
1 Samm frkhkima. 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 1.
* This is, according to the Avaf@ri, the meaning of puhuttam
prithaktvam.
224 UTTARADHYAYANA.
182, 183 =159, 160.
The longest duration of the life of terrestrial
animals is three Palyépamas; the shortest is less
than one muharta, (184)
The longest duration of the terrestrial animals’
continuance in the (same kind of) body is three
Palyépamés plus from two to nine Krores of former
years; the shortest is less than one muharta. (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 ὃ, 3, (187)
188, 189 = 159, 160.
The longest duration of the life of aerial animals
is an Asamkhyéya-part of a PalySpam4‘; the short-
est is less than one muharta. (190)
The longest duration (of the aerial animals’
continuance in the same kind of body) is an
Asamkhyéya-part of a Palyépama plus from two
to nine Krores of former years; the shortest is less
than one muhidrta. (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 womb are of three
1 E.g. the Aarmaka/akas or bats.
3 Samudga. These interesting birds are said to live outside
the Manushittara, or world inhabited by men.
3 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.
δ΄ See page 223, note 1, on verse 171.
LECTURE XXXVI. 225
kinds: those living in the Karmabhami?, those
living in the Akarmabhdmi, and those living on the
minor continents 5. (195)
They have, in the same order, fifteen 3, thirty 4,
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.’)
4. Gods are of four kinds ; listen to my descrip-
tion of them: 1. Bhauméyikas; 2. Vyantaras;
3. Gyétishkas ; 4. Vaimanikas. (203)
There are ten kinds of Bhavanavdsins (= Bhau-
méyikas), eight of those who live in woods (= Vyan-
taras), five of Gyétishkas, and two of Vaiméni-
kas. (204)
1. The BhavanavAsins are: the Asura-, Naga-,
Suvarna-, Vidyut-, Agni-, Dvipa-, Udadhi-, V4ta-,
and Ghazika-(Kuméras*). (205)
2. The eight kinds of Vyantaras are: Pisdéas,
2 Concerning Karmabhfimi, see parti, p. 195, note 1. The Ava-
Adri places the Akarmabhfimi first, but the next verse proves that
it originally stood in the second place.
3 These are seven groups of islands situated off the eastern and
western ends of the Himflaya, which are inhabited by fabulous
races,
> According to the Avaéfri, there are five kinds in Bharata, five
in Airfvata, and five in Vidéha.
4 Viz. five in each of the six Akarmabhimis: Haimavata, Hari-
varsha, Hairamyavata, Dévakuru, and Uttarakuru.
5 According to the commentaries the word kum4ra is to be
supplied after each of the ten names.
[45] Q
226 UTTARADHYAYANA.
Bhitas, Yakshas, Rakshasas, Kinnaras, Kimpurushas,
Mahéragas, and Gandharvas. (206)
3. The moons, the suns, the Nakshatras, the planets,
and the hosts of stars are the fivefold dwellings of
the Gyétishkas. (207)
4. The Vaimanika gods are of two kinds:
α΄. those who are born in the heavenly Kalpas, and
8’, 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, fsAna, Sanatkum4ra, MAhéndra,
Brahmaldka, and Lantaka ; (209)
Mahdsukla, Sahasrdra, Anata, PrAsata a Arama,
and Afyuta. These are the gods who are born in
Kalpas. (210)
6’. The gods who are born in the regions above
the Kalpas are of two kinds: a’. the Graivéyakas ὃ,
and β΄, the Anuttaras‘. The Graivéyakas are of
nine kinds. (211)
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 highest of the highest. These are the Grai-
véyaka gods.
1 They are termed Kalpépaga and Kalpattta.
3.1 am not sure that these are the correct Sanskrit forms of the
two last Kalpas; the original has Anaya and Pamaya.
* Le. those who live on the neck (griva), i.e. on the upper part
of the universe.
4.1.6. those above whom there dwell no other gods.
LECTURE XXXVI. 227
β΄. The Vigayas, the Vaigayantas, the Gayantas,
the Aparfgitas (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 life of the Bhau-
méyika gods is somewhat more than a ϑᾶραγόραπιᾶ,
the smallest ten thousand years. (218)
The longest duration of the life of the Vyantaras
is one Palyépamé, the shortest is ten thousand
years. (219)
The longest duration of the life of the Gyétishkas
is one Paly6pamé plus one hundred thousand years,
the shortest is the eighth part of a Paly6pama. (220)
The longest duration of life in the Saudharma-
kalpa is two Sagarépamas, the shortest is one
Palyépamé. (221)
(In the same way (4) the longest, and (4) 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 fs4na Kalpa (a) is somewhat more than a
Sdgarépam4, (4) somewhat more than a Palyé-
pamé. (222)
In Sanatkuméra Kalpa (4) is seven, (4) two
Sagarépamas. (223)
In M&éhéndra Kalpa (4) is somewhat more than
seven SAgardpamds, (4) somewhat more than
two. (224)
In Brahmal6éka Kalpa (a) is ten SAgarépamias,
(4) seven. (225)
In Lantaka Kalpa (a) is fourteen Sagarépamas,
(4) ten. (226)
Q2
228 UTTARADHYAYANA.
In Mah4sukla Kalpa(a) is seventeen Sagarépamas,
(6) fourteen!. (227)
In Sahasrara Kalpa (a) is eighteen Sagarépamés,
(4) seventeen. (228)
In Anata Kalpa (a) is nineteen SAgardpamAs,
(4) eighteen. (229)
In Pramzata Kalpa (4) is twenty Sagarépamis,
(4) nineteen. (230)
In Arava Kalpa (a) is twenty-one SAgarépamAs,
(6) twenty. (231)
In A&yuta Kalpa (a) is twenty-two Sdgarépamias,
(4) twenty-one. (232)
In the first (Graivéyika region) (a) is twenty-three
Sagarépamias, (4) twenty-two. (233)
In the second (Graivéyika region) (4) is twenty-
four Sagardpamas, (4) twenty-three. (234)
In the third (Graivéyika region) (a) is twenty-five
SAgarépamas, (4) twenty-four. (235)
In the fourth (Graivéyika region) (a) is twenty-six
Sagarépamis, (ὁ) twenty-five. (236)
In the fifth (Graivéyika region) (2) is twenty-seven
SAgarépamas, (4) twenty-six. (237)
In the sixth (Graivéyika region) (4) is twenty-
eight Sagardpamas, (4) twenty-seven. (238)
In the seventh (Graivéyika region) (a) is twenty-
nine Saégarépamas, (4) twenty-eight. (239)
In the eighth (Graivéyika region) (a) is thirty
SAgar6pamias, (4) twenty-nine. (240)
In the ninth (Graivéyika region) (@) is thirty-one
SAgarépamas, (4) thirty. (241)
In the four heavens (of the Anuttara gods), be-
1 From this verse to verse 241 the length of life increases by
one Ségarépamé in each following class of gods.
LECTURE XXXVI. 229
ginning with Vigaya', (a) is thirty-three SAgaré-
pamis, (4) thirty-one. (242)
In the great Vimana Sarvartha(siddha) there is
no difference between the longest and shortest
duration of life, but it is always thirty-three Sagaré-
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, 2457,
246 = 159, 160)
We have described the Living Beings, the worldly
and the perfected ones, and we have described the
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 Sramawza 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)
1 Viz. Vigaya, Vaigayanta, Gayanta, and Apar4gita.
* Two MSS. (A and D) insert after verses 245 the following two
verses: The longest interval between a Graivéyika’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 Sagar6pam plus one Samkhyéya, the
shortest is from two to nine years.
3 Naya.
4 The last self-mortification, samlekhan4, which is to end
with death, is intended here. Some details about it will be found
in part i, p. 74 *.
230 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 Afamla? 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 A44mla*. (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 (Bh4vands), Kandarpa-, Abhiyé-
gika-, Kilvisha-, Méha-, and Asuratva-(BhAvands‘),
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 Bédhi at
the time of death. (256)
Those souls who cherish orthodox opinions, do
not commit sins, and are enveloped in white LésyA,
will reach Bédhi at the time of death. (257)
' Vigat-niggfhamza. The meaning is that at the end of his
fasts a monk should eat 444mla, nirvikvitika, &c. In the AvaAfri
a verse from the NisithakQrni is quoted, which gives the same rule
for the second four years.
2 Ayama=4famla. 18 this the same thing as the 4yamaga
= 44maka mentioned XV, 13? See above, p. 72, note 2.
8 Kédisahiyam &yamam=ké6/isahitam 444mlam. The
commentators give two explanations of this phrase: (1) Having
fasted one day, one should take 444mla on the next day; (2) one
should on the second day continue to abstain from 444mla.
‘ The definition of these technical terms is given below, verses
262 fff.
LECTURE XXXVI. 231
Those souls who cherish heretical opinions, com-
mit sins, and are enveloped in black LésyA, will not
reach Bédhi at the time of death. (258)
Those who love the creed of the Ginas 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 Ginas, 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)
ΗΕ 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 Abhiyégika-~Bh4van4 *. (263)
The deceitful man who reviles the sacred lore, the
Kévalins, the teacher of the Law, the Sangha, 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-
1 Alékana=sramamaphalam. The Avaéfri renders the last
phrase: ‘They are able to bring about the salvation of others.’
The original, however, has s6um, ‘to hear.’
2? The Abhiyégidévas are genii who serve the gods. This
Bh4van4 leads to being born as an Abhiydgidéva; the next two
Bhavands, as a Kilvishadéva 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 Méha-Bh4vana.) (266)
The enlightened and liberated G#Atrz(putra) has
thus delivered Thirty-six Lectures of the Uttar4-
dhyayana!', which the pious® approve of. (267)
1 Uttaraggh4é in the original. The commentators give uttara
here the meaning pradh4na, ‘best, prominent.’ The same explana-
tion is given by the scholiast on the Nandi (Weber, Sacred Litera-
ture of the Jains, Ρ. 124). Perhaps the name refers to the tradition
that Mahavira recited at the time of his death the thirty-six
apuftha-vagaraz4&im, which are identified by one commentator
of the Kalpa Sftra (Lives of the Ginas, ὃ 147) with the Uttara-
dhyayana; for uttara also means ‘ last.’
3 Bhavasiddhtya=bhavasiddhika, explained by bhavya.
SUTRAKRI/ITANGA.
Digitized by Google
SUTRAKR/ITANGA.
FIRST BOOK
FIRST LECTURE,
CALLED
THE DOCTRINE 3.
First CHAPTER.
One should know what causes the bondage of
Soul, and knowing (it) one should remove? it.
(Gambisvamin asked Sudharman):
What causes the bondage (of Soul) according to
Mahavira? and what must one know in order to
remove it? (τ)
(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)
1 Srutaskandha. Its Sanskrit title mentioned by Stl4nka is
Gath4shédasaka, i.e. the book whose Sixteenth Lecture is
called Gatha. It is mentioned in the Uttarfdhyayana XXXI, 13
by the name of the sixteen Gathas; see above, p. 182.
3 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.
5 Tiuftigg4. The commentators translate this word tré/ayét,
but the true Sanskrit original is ativartéta, as is evident from the
form atiu//anti in I, 2, 22.
4 Living and lifeless things as we understand these words, not
236 SOTRAKRITANGA.
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’, Sramazas and Brahmawas, 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, water, fire, wind, and air. (7)
‘ These five gross elements (are the original causes
of things), from them arises another (thing, viz.
4tman)’*; for on the dissolution of the (five elements)
living beings cease to exist. (8)
as the Gainas do. The original has: Aittamantam akittam va,
beings possessed of intellect, and things without intellect. The
latter are, according to Gaina notions, living beings gtva as well
as inanimate matter.
' Literally, those in whose family he is born, Silanka, the
auihor of the oldest Zik4 on the Sfitrakrrianga, names the
RAsh/rakfas or R4¢Aors in order to illustrate what is meant by
‘family.’
2 According to Silanka the Bauddhas, Barhaspatyas, and others
are intended.
5 Grantha, passage in a book. The verses 2-5 are intended.
* They are the Nastikas or AAarvakas.
δ 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 4tmans.
BOOK I, LECTURE I, CHAPTER I. 237
‘And as the Earth, though it is but one pile, pre-
sents many forms, so the intelligent (principle, viz.
the 4tman) 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 ?? (10)
‘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 3,’
Thus they (viz. the adherents of the Sankhya 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
1 This is the doctrine of the Védantins.
* If there were but one 4tman common to all men, the fruit
of works done by one man might accrue to another. For the
dtman 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 Karaka 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. Silanka
ascribes it to the Sankhyas and Saivadhikarins.
238 SOTRAKRITANGA.
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 GAmayas‘ 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)
1 Niyatibh4vam 4gay4. Niyatt? is explained by nityabh4va.
3 Viz. the Bauddhas. The five skandhas are explained in the
commentary as follows: 1. rpaskandha, or substances and
their qualities; 2. vadandskandha, feelings, as pleasure and pain;
3. vig#dnaskandha, perceptions of the qualities of things;
4. samgf#askandha, perception and knowledge of things; 5. sam-
sk4raskandha, merit and demerit.
5 Identical, i.e. a product of the elements as the X4rvakas
maintain.
4“ Ganaya, which is explained in the Dipiké by g#4naka =
panditammanya, denotes the Bauddhas. I think that the word
may be derived from y4na ‘vehicle,’ which the Buddhist used
to designate the two sections of the church, viz. the Hinay4na
and Mahayana schools. The commentator quotes a various
reading: 4varé for ganay4, and explains it as referring to another
sect of Bauddhas than those spoken of in the preceding verse.
Silanka comments on the reading avvaré first, and then on
ganaya,
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 Samsara, 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 Gina, Mahavira the G#4t»7putra, 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. (1)
‘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 ὃ and temporal (pleasure and pain) are not
1 Kakravala.
3 They are the fatalists whose peculiar opinions are stated
in verses 2 and 3.
δ᾽ Séhiyam =saiddhikam, i.e. méksh@€ bhavam sukham.
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 SOTRAKRITANGA.
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 Sramazas 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
1 To render niyataniyatam.
* PAsattha, usually translated parsvastha ‘outsider, those who
do not acknowledge true arguments; another rendering is pasastha
‘held in bondage.’
5 Déhati=pasyati. The form dekkhati occurs in the
Prakrit of plays.
BOOK I, LECTURE I, CHAPTER 2. 241
they do not dread works, being without discernment
and knowledge. (11)
Shaking off greed’, pride?, deceit*, and wrath 4,
one becomes free from Karman. This is a subject
(which an ignorant man, like) 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 Brahmazas and Sramazas contend that they
possess the knowledge (of the truth), but the creatures
in the whole world do not know anything. (14)
-As a Mléééha® repeats what an Arya has said, but
does not understand the meaning, merely repeating
his words, so the ignorant, though pretending to
possess knowledge, do not know the truth, just as
an uninstructed Mléé&ha. (15, 16)
The speculations of the Agnostics cannot lead
to knowledge; they cannot reach the truth by
themselves, still less teach it to other men. (17)
As when a man in a wood who does not know it,
follows a guide who also does not know it, both
being unacquainted (with the place), come to great
trouble ; (18)
As when one blind man is the guide of another, the
man walks a great distance, loses his way, or follows
a wrong way; (19)
Thus some who search after salvation and pretend
1 Savvappaga = sarvatmaka, l6bha.
3 Viukkassa = vyutkarsha, mana.
> Nima = πηᾶγᾶ. ‘ Appattiya = krédha.
® It is worthy of note that the Mlééshas here are represented
as not understanding the language of the Aryas.
[45] R
242 SOTRAKRITANGA.
to practise the (true) Law, follow the false Law and
do not arrive at the thoroughly right (thing, viz.
self-control). (20)
Thus some (wrong philosophers) do not apply to
others for arguments, but they continue to err because
they believe their own arguments to be right'. (21)
Thus arguing according to their light, and ignorant
about what is right and wrong, they do not get out
of misery as birds do not get out of their cage. (22)
They praise their own creed and blame that of
their opponents, but those who act in this respect
the part of philosophers, will be kept confined in the
Circle of Births *. (23)
There is the doctrine of the Kriy4v4dins%, which
has been previously explained; it augments the
misery of worldly existence of those who do not
well consider the nature of acts. (24)
‘ He who intends (to kill) a living being but does
not do it by (an act of) his body, and he who un-
knowingly kills one, both are affected by that act
through a slight contact (with it) only, but the demerit
(in their case) is not fully developed.’ (25)
1 The last part of the verse might also be translated: ‘ because
these fools believe the subject to be cleared up (mafg ἃ) by their
own arguments.’
* There is a play on the words viussanti and viussiy4, in
the last line of this verse viussanti is a denominative verb from
viusa=vidvan, and is translated vidvan iva darati. Viussiya
=vi+ut+srita.
5 See above, p. 83. Stl4nka defines the Kriy&v4dins here as
men who contend that the principal means of reaching Méksha
is kaityakarma, the construction of sanctuaries.
‘ An intentional killing of a living being must actually take
place in order to induce the Karman on the soul. If one of the
essential conditions which constitute the guilt of slaughter (him 58),
BOOK I, LECTURE I, CHAPTER 3. 243
‘There are three ways of committing sins: by
one’s own activity, by commission, by approval (of
the deed). (26)
‘These are the three ways of committing sins.
Thus by purity of the heart one reaches Nirvama. (27)
‘A layman may kill his son (during a famine) and
eat him ; a wise (monk) who partakes of the meat,
will not be defiled by the sin'.’ (28)
The mind of those who sin in thoughts is not
pure ; they are wrong, they do not conduct themselves
carefully*, (29)
Men attached to pleasure, who think that the
above-mentioned doctrines will save them, commit
sins. (30)
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 Sramazas wish
to get beyond the Circle of Births, but they are
whirled round in it. (31, 32)
Thus I say.
Tuirp CHAPTER.
If a monk should eat forbidden food which a pious
(layman) has prepared for some guest, and which food
has been mixed up with even thousand (times more
is wanting the Karman is still produced; however, it does not take
a firm hold of the soul, but merely ‘ touches’ it. This is of course
the opinion of the Kriyavadins.
1 According to Silénka the father too would not be guilty; but
this interpretation is against good sense and grammar.
* This is the answer of the Siddhantin to the foregoing pro-
positions.
5 The same verse recurs below, I, 11, 30.
R 2
244 SOTRAKRITANGA.
pure food)', he would be neither monk nor lay-
man. (1)
Sramazas who do not comprehend this and do not
know what is dangerous, who care for the pleasures
of the moment only, will suffer death an endless
number of times, like big? fishes who when the
water rises are by the water (deposited) on dry land
and are killed (there), poor things, by hungry dsankas
and herons. (2-4)
We hear also of another error of some (philo-
sophers) : some say that the world has been created
(or is governed)® by the gods, others, by Brahman. (5)
Some‘ say that it has been created by the fsvara,
others that it was produced ‘from chaos, &c., this
world with living beings and lifeless things, with its
variety of pleasure and pain. (6)
The great Azshi® said, that the world has been
created by Svayambhi; Méra originated Mayé,
therefore the world (appears to be) uneternal. (7)
Some Bréhmazas and Sramamas say that the
1 This might also-be translated: ‘though the food passes through
the hands of a thousand men before he accepts it.’
3 Vésaliya = vaisalika. The commentators offer three
explanations of this word, (1) marine, visilak samudras tatra-
bhava; (2) belonging to the genus called visdla; (3) big,
visala.
8 Dévautté. This is either dévair upta, sown, i.e. produced
by the gods, or dévair gupta&, governed by the gods.
4 The adherents of the Yéga and Sankhya philosophy, or the
theistical and atheistical followers of the latter, are apparently
meant by ‘some’ and ‘ others.’
δ The commentators unfortunately have not preserved the name
of the great Rishi; they identify Svayambhf with Vishzu ‘or some
one else.” This Svayambh(, afraid that the earth should become
overcrowded, called to help Yama, alias M4ra, who with the help οὗ
Μᾶγᾶ makes the creatures appear to die.
BOOK I, LECTURE I, CHAPTER 3. 245
universe was produced from the (primeval) egg, and
He (Brahman) created the things. These ignorant
men speak untruth. (8) ᾿
Those who on arguments of their own maintain
that the world has been created, do not know the
truth. Nor will (the world) ever perish. (9)
Knowthat misery arises from wicked deeds'. How
can those who do not know the origin (of misery)
know its prevention ? (10)
Some say that the soul (of him who is) pure will
become free from bad Karman (on reaching beati-
tude), but that in that state it will again become
defiled through pleasant excitement or hate. (11)
(According to them?) he who has lived on earth
as a restrained monk, will afterwards become free
from Karman. As clear water which was free from
defilement becomes again defiled, so (will be the
soul), (12)
A wise man should consider that these (heretics)
do not lead a life of chastity, and that all these
disputants proclaim their own creed in opposition
(to the others). (13)
(Others® maintain that) perfection can only be
reached by their method of religious life, not other-
wise ; and that even before (that time) they have
1 It is not given us by any of the above-mentioned agents whom
the opponents believe to have created the world.
3 According to Svlinka the followers of Gés&la and the Trai-
rfsikas are meant. The latter are the Gaina followers of the
Vaiséshika philosophy. The Trairfsika Sakha was founded by
Khaluka R6éhagupta, see part i, p. 290. The name Trairdsika is
said to have been given to these philosophers because they admit
a third state besides those of the bound and of the liberated.
5 According to Silanka the Saivas and Ekadazdins are meant.
246 sOTRAKRITANGA.
their senses under control and possess everything to
be wished for’. (14)
Some say that they will be perfected and sound.
On the head of Perfection some men are infatuated
with their own doctrines. (15)
But these uncontrolled (men) will whirl round in
the beginningless (Circle of Births); after a Kalpa
they will rise from their sphere to become the lowest
of Asuras*, (16)
Thus I say.
FourtH CHAPTER.
These (philosophers) who are vanquished (by
their passions) cannot help you in cases where a
sinner perishes*; though having given up their
former occupations they will give advice in worldly
matters. (1)
A wise monk who fully appreciates this, should
not mix with those (heretics); without conceit and
not attached to them a sage should lead a life equally
removed (from love and hate). (2)
Some say that those who own possessions and
engage in undertakings (may reach perfection) ; but
a monk should take his refuge to those who neither
own possessions nor engage in undertakings. (3)
A wise man should beg food which has been
? They acquire the eight siddhis or magical powers,
* I translate the words #44n4 Asurakivvisiy4 according to the
explanation of the commentary. But they may also mean: from
the sphere of Asuras and sinners. ,
* A various reading first commented upon by Silanka is:
bla panditam4nin6, being ignorant men who fancy themselves
learned.
BOOK I, LECTURE I, CHAPTER 4. 247
prepared (for somebody else), and he should accept
what is freely given him, without greed and passions;
he should abstain from overbearing behaviour?. (4)
He should know the talk of people: some say
things which are the outcome of a wrong understand- ~
ing and are but opinions of others repeated. (5)
‘The world is boundless and eternal, it exists
from eternity and does not perish?; (another) bold
philosopher*® says that the world is limited, but
eternal. (6)
‘Some say that the knowledge (of the highest
authority) is unlimited; but the same bold philo-
sopher says that it is limited in every way *.’ (7)
Some beings have motion, others not; it depends
on certain conditions whether they are in the one
state or in the other. (8)
(E.g. big creatures) have one form of bodily exist-
ence and then another®. But all are subject to pain ;
hence they should not be killed. (9)
This is the quintessence of wisdom: not to kill
anything. Know this to be the legitimate conclusion
1 Om4na = apam4na.
2 According to Sil4nka the eternity of things means, with these
philosophers, that one thing always retains the same genus or
gAti, e.g. that he who was a man in this life will again be a man
in the next.
5 According to the commentators Vyasa is intended. The
doctrine referred to in the text is that of the Purasas.
4 The commentators interpret this verse as if not two philo-
sophical opinions but only one was spoken of. Unlimited
knowledge is according to them different from omniscience ;
in the second part of the sentence ‘limited’ refers to the sleep
of Brahman during which he is unconscious.
5 Men are some time embryos, then young men, then old men.
248 SOTRAKRITANGA.
from the principle of the reciprocity with regard to
non-killing?. (10)
Living (according to the rules of conduct), and
without greed, one should take care of the highest ~
good?.
In walking, in sitting and lying down, and in food
and drink : with regard to these three points a monk
should always control himself.
And he should leave off pride®, wrath‘, deceit ',
and greed®, (11, 12)
Possessing the Samitis and being protected by the
five Samvaras, a pious monk should live, till he
reaches perfection, as a man free from fetters among
those bound in fetters (viz. the householders). (13)
Thus I say.
' Ahimsdsamayam = ahims4samatam, viz. as you do not
wish to be killed, so others do not wish to be killed. The last
part of the sentence might also be translated: know this to be the
real meaning of the Law (samaya) of ahims4. The same verse
recurs I, 11, 10.
7 Ad&na, tight knowledge, right faith, and right conduct.
8 Ukkasa = utkarsha, m4na.
4 Galana = gvalana, krédha. 5 Nima = ηᾶγᾶ.
“ Maggfattha = madhyastha, 16bha. Compare the similar
expressions in I, 1, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29,
below, p. 257.
BOOK I, LECTURE 2, CHAPTER I. 249
SECOND LECTURE},
CALLED
THE DESTRUCTION OF KARMAN.
First CHAPTER.
(Rishabha 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. (1)
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)
1 The name of this lecture, which occurs in its last line, is
véyaliya, because, as the author of the Niryukti remarks, it treats
on vidarika, destruction (of Karman), and because it is composed
in the VaitAltya metre. For either word, vaidarika (or rather
vaidalika, cf. karmavidalana) and vaitaliya may, in Gaina
Prakrit, become véyAlfya or vétaltya. 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 Gaina Prakrit 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 gamatya
(yamakfya) because each of its verses contains the verbal
ornament called yamaka, and because it opens with the words
gam afyam (yad atitam).
* One MS. here inserts givaaza giviyam, the life of living
beings.
250 sOTRAKRITANGA.
(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, R4kshasas, and Asuras ;
animals who live on earth, and snakes; kings,
common people, merchants, and Brahmawas: 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-
mava 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 Samsdra, 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)
1 Abhinfma.
3 According to Silanka, this world and the next, or domestic.
life and monachism, or the Sams4ra and Méksha are meant by the
expression ‘ what is near you and what is beyond.’
BOOK I, LECTURE 2, CHAPTER I. 251
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 *. (10)
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 8, (11)
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
1 Paliyantam. Another explanation of this word, preferred
by the commentators, is palySpamasya antar: within, i.e. some-
thing shorter than a Paly6pamé.
? Or, acquire Karman which is to result in delusion.
* According to the commentators: practise (control) according
to the ssana (i.e. sfitras); this has been well declared by the
Arhats.
4 Sahie. This word is explained sometimes by svahita,
intent on his spiritual welfare, sometimes by hitena g#4nadina
sahita, possessed of knowledge, &c. I translate it ‘ wise,’ and
derive the word from Sanskrit sahrfdaya, the correct Praksit 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 sOTRAKRITANGA.
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
Brahmama!, who does penance, annihilates his
Karman. (15)
Young and old people claim a houseless Sramaza
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
* Mahaza=brahmana. The commentator derives the word
from m4 and root han! The word is a synonym of muni, with
which it frequently 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 Gétra and other advantages; or is there any use
in blaming others? (1)
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
ofa 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 Sramaza 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
? Véyfliya-maggam. ? Maunapada.
254 SOTRAKRITANGA.
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 Kasyapa. (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 K4yétsarga,
&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)
1 Silanka quotes a verse which the N&g4rguntyas insert here ;
compare part i, p. 32, note 2.
53 T take duhamduha for a kind of intensive form of duha.
3 This is a rather dark verse. Silanka, after explaining it,
quotes the verse as it was read by the N&gfrgunfyas, 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)
1 Literally, horripilation. By the ‘ &c.’ the other outward signs
of horror are indicated.
5 It should be kept in mind that Gaina monks are forbidden to
use cold water, because it is considered to possess life.
256 sOTRAKRITANGA.
Though life 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 Kvzta, but not Kali, nor
Tréta, 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 Kvzta, 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 K4syapa. (25)
Those who follow the Law that has been pro-
claimed by G#atvika, 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)
1 Compare Uttarfédhyayana IV, 1, above p.18. The same words
recur below, I, 2, 3, 10, p. 259.
3 Paléti = pralfyaté. 5 Literally, cold and heat.
4 Mahavira.
5. Ahitam, literally, has been declared. The commentators
explain the word as 4-hitam, thoroughly good, or 4tmani
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’, greed’, pride‘,
and wrath’. 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
Gnatrika, 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.
Tuirp CHAPTER.
If a monk who abstains from actions, suffers pain
(for acts done) through ignorance, that Karman will
1 Samprasaraka? ® Khanna = may4.
δ᾿ Pasamsa = prasamsa, lébha.
* Ukk4sa = utkarsha, mana.
* Pagdsa = prak4sa, krédha.
* Dhuya = dhfita. The word preceding this is sugésiyam=
gushfam, sévitam. <A various reading is sughésiyam, which
means ‘ who have well annihilated their Karman (dhfita).’
[45] 5
258 SOTRAKRITANGA.
be annihilated through control. The wise reach
(perfection) getting rid of death. (1)
Those who resist the seductions' are placed on
a line with those who have crossed the Samsara.
Therefore look up (at beatitude as the end in view).
Those (virtuous men) regard pleasures as equal to
diseases. (2)
Men of priricely 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)
1 Vinnavanaé = vig#4pana, explained striyas.
* 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.
4 To render kamf.
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 words 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 2, 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)
Being 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,
1. Compare p. 256, note 1. 3 Anuporvy4.
$2 ᾿
260 SOTRAKRITANGA.
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) Gina? has said this, and so the
remaining ones (will) say it. (19)
O ye monks, the virtuous (Ginas) that have been
and will be, the followers of the Law of K4syapa 3,
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 ahiyAsaé,
‘he should bear (all troubles).’
3 The whole lecture is put by the commentators in the mouth
of Rrshabha.
5. The first and last Tirthakaras belonged to the Kasyapa Gétra.
*I.e. by your own acts, by order, and by assent; or by
thoughts, words, and acts.
BOOK I, LECTURE 3, CHAPTER I. 261
perfection, and others, who live now, and who are to
come, (will reach it). (21)
Thus spoke the Arhat G#4trzputra, the reverend,
famous native of Vaisali}, 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 3.
First CHAPTER.
A man believes himself a hero as long as he does
not behold the foe, as did SisupAla (before he beheld)
the valorously-fighting, great warrior 3, (1)
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)
1 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 Aishabha.
* Compare Uttarfdhyayana II, above, p. 9 ff.
5 Viz. Krishna. Krishna’s victory over Sisupala is told in the
Mahébhfrata, Sabh4parvan, Sisupflavadha (eighth parvan). It
forms the subject of Magha’s famous poem Sisup4lavadha.
4 Ltham = rfksham, i.e. samyamam, control.
262 sSOTRAKRITANGA.
When during the winter they suffer from cold and
draughts, the weak become disheartened like 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)
Some 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 !. (11)
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
death?!’ (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, 1, 1, 14. 3 Compare I, 3, 3, 6.
5. Kétana, perhaps ‘caught with 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 being 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. (1)
His relations on seeing him will surround him and
cry: ‘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 * SOTRAKRITANGA.
‘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 Sramama ; 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).
3 Patala, explained by samudra.
BOOK I, LECTURE 3, CHAPTER 3. 265
pointed out by KAsyapa: the wise keep clear of
them, but the ignorant go down in them. (14)
Kings and ministers of kings, Brahmamas and
Kshattriyas try with 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 weak (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.
Tuirp 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; (1)
* Nima = prakkdannam, giriguhadikam.
266 SOTRAKRITANGA.
‘A moment's moment will bring the decision’;
when we lose, we shall fly. Thus thinks the
coward, (2)
So some Sramazas, 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 battle, 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) Méksha
1 Literally, a moment of a moment of moments will be such.
* As grammar, astrology, medicine, &c. -
5. Saméhi, explained méksha, compare first note in the Tenth
Lecture.
BOOK I, LECTURE 3, CHAPTER 3. 267
should answer them!: ‘ You speak thus, wavering
between two ways of life (viz. that of householders
and monks). (11)
“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 Δ. (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)
' According to Silanka the Agivikas or the Digambaras are
intended.
3 For these heretics carry the principle of absolute poverty so far
as to reject even the use of almsbowls.
5. Bigddaka.
4 The meaning is that the overdoing of the principle of poverty
is just as harmful as the scratching of a wound.
5 Apadinna = apratig@a, explained by ragadvésharahita.
268 SOTRAKRITANGA.
Overcome by their passions and infected by
untruth, (these men) have recourse to bad language,
as the (savage) Zankana! (when beaten) have re-
course to their hills. (18)
The argumentation 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 K4syapa, 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.
Fourtn 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). (1)
‘Nami, the king of Vidéha, ate nothing, Rama-
gupta did eat, Bahuka drank (cold) water, and so did
Taragama ὃ, the seer. (2)
‘Asila, Dévala, the great sage Dvtpdyana, and
1 This hill tribe lived somewhere in the north-east of Madhya-
désa, see Petersburg Dictionary, s. v.
* Attasam4hié = 4tmasamadhika.
* Concerning Nami, see above, p. 35, note 2. R&magupta may
be another name of Rama. Instead of Ταγᾶραπα Silanka writes
Narayana.
BOOK I, LECTURE 3, CHAPTER 4. 269
P4rdsara 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)
1 Asila is not known from other sources; perhaps Asita is
meant, and Asila Dévila stands for Asita Dévala. Concerning
Dvip4yana, the Parasara, compare Journal of the German Oriental
Society, vol. 42, p. 495. But in the Aupapatika SAtra (ed. Leumann,
§ 76) Parasara and Dvipayana are two distinct persons.
3 Pidhasappi = pivhasarpin. Silanka comments on the
reading pif‘hasappi, i.e. pr’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: masusznam bhéyanam bhukki manunnam sayandsanam |
manunnamsi agdramsi manunnam ghayae muni ‘ Having enjoyed
a pleasant dinner, and a pleasant seat and bed, a muzi in a pleasant
house meditates on pleasant things.’
‘ Viz. Méksha, a pleasant thing, is arrived at through a comfort-
able life, another pleasant thing.
270 sOTRAKRITANGA.
Some unworthy heretics!, slaves of women,
ignorant men who are averse to the Law of the
Ginas, speak thus: (9)
‘As the squeezing of a blister 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 aram drinks the quiet water?, so, &c. (the rest
as in verse 10). (11)
‘ As the bird Pinga® 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 Vaitarazi, 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
1 Pasattha = parsvastha.
3 The meaning seems to be that by the ram’s drinking the water
is not disturbed.
5 Explained by kapif#gala, the francoline partridge.
* Payand (pfitana, who is ever desirous of young), explained
either by sikini ‘hog’ or gaddarika ‘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 Sams4ra), 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 Nirv4za, which consists
in peace}. (20)
21, 22=I, 3, 3, 20 and 21.
Thus I say.
FOURTH. LECTURE?
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). (1)
1 See below, I, 11, 11.
3 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. Fausbdll,
26f. 170 ff.), a fact which I was not aware of when I wrote the
paper just referred to.
272 SOTRAKRITANGA.
With clever pretences women make up to him,
however foolish 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? in 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 itthi6, but the metre requires
itthf in the singular.
3. 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. (10)
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). (11)
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
daughters and daughters-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 Sramaza, 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; Sramamas,
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)
1 There is a saying in German: Eine verliebte Kéchin versalzt
den Brei, ‘a cook in love spoils the soup.’ The commentators
put different constructions on the last part of the sentence.
[45] T
274 SOTRAKRITANGA.
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 intelligence who perform their
duties as supporters of women, get into their power,
though they be well acquainted with the Strt-
véda. (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 Strivéda. 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 Sramaza: ‘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 Sramamas, (she will try to make
a friend of him). Asa pot filled with lac (will melt)
1 T.e. Kamasastra, or rather the part of it treating on courtezans,
Vaisika, that had been composed by Dattaka. He is mentioned
by the commentators in an anecdote they relate ad v. 24.
3 The original has k&hinti ‘ they will do;’ it must be kaham ti
41 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 Sramamzas,
which some monks enjoy. (1)
When a monk breaks the law, dotes (on a woman),
and is absorbed by that passion, she afterwards
1 Visannés}. Vishanna is explained asamyama.
7 Wherewith pigs are decoyed, see above, p. 265, verse 19.
5 O& = ékad, explained: free from love and hate.
T2
276 SOTRAKRITANGA.
scolds him’, lifts her foot, and tramples on his
head. (2) .
“Ὁ 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 feet *, come and
meanwhile rub my back! (5)
‘Look after my clothes, bring food and drink, get
me some perfume, a broom, a barber ὅ (to shave my
head) ! (6)
‘Give me the collyrium-box, my ornaments, the
lute, Lédhra-powder *, a Lédhra-flower, the Vézu-
palasika-lute’, a pill! (7)
‘A Utpalakush¢a*, Tagara®-powder, and aloe
pounded together with Ustra?, oil for anointing the
1 Paribhindiyasa = paribhidya.
3 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.
5" Alabudkhegga = alabusshédam pippalakadi sastram.
4 Or, scour my pots.
5 Késavaga =kAsyapa, explained nfpita. The word is
probably derived from the root kash ‘to scrape.’ According to
Silanka verses 5-6 refer to things used by monks and nuns.
5. Symplocos Racemosa, the bark of which is used in dyeing.
7 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 Vind. (Silanka.)
® 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! (11)
‘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 Srdma-
méra! (13) |
‘The small pot, the drum, and the ball of cloth
for the boy (to play with). Sramaza, 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.
? To tear out the hair growing in the nose.
5. Used in India instead of soap for cleaning linen.
4“ Kandalaka, a copper vessel used in worship. The name
was current in Mathur4 at the time when Sil&nka 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
Mufga grass.
278 sOTRAKRITANGA.
their husbands about like 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 8, (20) :
A wise and learned monk whose soul is in a pure
condition (Lésy4), 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.
' Silfaka gives a specimen of a lullaby without meaning and metre.
* Hamsa, explained ragaka.
> No itthim no pasum bhikkhf no sayap4zind niliggegga.
BOOK I, LECTURE 5, CHAPTER I. 279
FIFTH LECTURE,
CALLED
DESCRIPTION OF THE HELLS,
First CHAPTER.
I once asked the Keévalin, the great βαρεῖ:
What is the punishment in the hells? Knowing it,
O sage, tell it me who do not know it! How do
sinners go to hell? (1)
When I thus questioned the illustrious KAsyapa,
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) ὁ
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,
1 Le. Mahavira. Sudharman speaks to Gamb(isvamin.
* Asupanna=4supragé@a ‘quickly comprehending.’ I usually
render this word ‘intelligent,’ when it is used of common monks.
5 Anivvué = anirvritah.
280 SOTRAKRITANGA.
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) Vaitarazt,
whose cutting waves are like sharp razors!? They
cross the horrible Vaitarami, 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 Kadambavaluké (river)? or in burning chaff, and
are roasted in it. (10)
And they come to the great impassable hell, full
of agony, called Asdrya (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)
1} Silanka says that the water of this river is alkali and hot
blood; compare Uttaradhyayana XIX, 59, above p. 95.
3. See the note on Uttarfdhyayana XIX, 50, above p. 94, note 1.
5 The last two lines recur in verse 21 with the only difference
that there kasinam stands for kaluzam 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. 281
There the cruel punishers have lighted four fires,
and roast the sinners; they are roasted there like
fishes put on the fire alive. (13)
The prisoners in hell come to the dreadful place
called Santakshama' (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
1 Here and in similar places the commentators do not take the
word as a proper name, but as an penne
* Anubhaga.
8. Or, with burning fire they roast fete
4 See Uttaradhyayana XIX, 69 ff., above p. 96.
282 SOTRAKRITANGA.
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
suffering, how the sinners who have committed crimes
suffer for the deeds they have done in their former
lives. (1)
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
1 Arussa = arushya, here and in a similar passage (verse 15)
the commentators explain it, ‘making him angry, exasperating
him.’ They have misunderstood rahamsi in the second line,
rendering it rahasi; it is of course = rathé.
3 Usu = ishu, explained by &ravisésha ‘a kind of awl.’
284 SOTRAKRITANGA.
(caldron) Sant4pant?, 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 Samgtvant, 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. (11)
Setting on fire large piles, they thrust into
them (a sinner) who will ery 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 Santapanf. My translation in the
text agrees with Silanka’s interpretation.
* Compare Uttaradhyayana XIX, 58, p. 95.
* Samfisiyam nama. This might also be rendered, ‘called
Samuéffrita.’ But the commentators do not take sam(siya for
ἃ proper name.
BOOK I, LECTURE 5, CHAPTER 2. 285
hands and feet, and belabour him with sticks like 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 Vait4lika®, 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,
1 Ruddaas4hukammi = raudra-as4dhu-karmaaakh, Si-
lanka thinks that the ministers of hell are meant; but then the
verse will not construe.
* See note on verse 3.
8. Vivaddhatappéhim, in a marginal gloss, explained:
baddhva 4armabandhanaid. But it might also be vivr¢ddhata-
paid ‘ under increased tortures.’
4“ Kofia = ku/ayitva.
5 Vét4liya. The commentators render it vaikriya ‘produced
by magic,’ and moreover explain the word as an epithet, not as
a proper name.
286 SOTRAKRITANGA.
(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 ὃ with regard
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.
1 Andsiya, anasita#, This might also be taken as the name
of the jackals.
3 figdyaté, explained ékakinad.
5 Kauranta.
BOOK I, LECTURE 6. 287
SIXTH LECTURE,
CALLED
PRAISE OF MAHAVIRA,
Sramazas and Brahmamas, householders and here-
tics, have asked (me): Who is he that proclaimed
this unrivalled truly wholesome Law, which was (put
forward) with true knowledge’? (1)
What was the knowledge, what the faith, and
what the conduct of the G#atvzputra? 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
1 The question is supposed to be addressed by Gambfisvamin
to Sudharman.
3. Kakkhupahé /hiyassa = kakshudpathé 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 Mahfvira as tradition would make us believe.
8. Abhibhftya-n4zf. Concerning the five stages or kinds of
knowledge, see above, p. 152. The Kévala knowledge is intended.
288 _ SOTRAKRITANGA.
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 Sams4ra), 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, KAsyapa, has proclaimed
this highest Law of the Ginas; 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 Sakra, the lord of the gods. (8)
By his vigour he is the most vigorous; as
Sudarsana (Méru), the best of all mountains, or
as heaven, a very mine of delight, he shines forth
endowed with many virtues. (9)
(Méru) a hundred thousand yéganas high, with
three tiers*, with the Pazdaga (-wood) as its flag,
rising ninety-nine thousand yéganas 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) δ; on it
the Mahéndras enjoy themselves. (11)
1 To render anfyuA.
3. Asupanna = 4suprag@a, literally, ‘quickly witted;’ the word
is usually explained by kévalin.
8. Kandaka, one of stone, one of gold, and one of turquoise.
* As is well known the Gainas assume a plurality of suns.
5 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 Sudarsana,
the great mountain; similar to it is the Sramaza
G#&trzputra, who is noble, glorious, full of faith,
knowledge, and virtue. (14)
As Nishadha? is the best of long-stretched
mountains, and Ruéaka 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, Salavana, Nandanavana, Saumanasavana, and Pandaka
(or Pazduka) vana. The first is at the foot of Méru, the second
500 yéganas above it, the third 62,000 above the second, and the
fourth 36,000 above the last, i.e. at the very top.
* Suddha-lessé = suddhalésya. Here l€sy& is equal to
tégas.
3. Nishadha and Ruéaka are two fabulous chains of mountains
situated beyond Gambfidvipa.
5 This is the sukla dhyana. As sukla, which I translate
‘pure,’ originally means ‘white,’ the comparison with the moon
is natural in the original.
[45] υ
290 SOTRAKRITANGA.
the insurpassable, highest perfection, a state which
has a beginning but no end. (17)
As the Salmalt, in which the Suparza! gods
take their delight, 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) Svayambhd is the
best of seas, as Dharazéndra is the best of Nagas,
as the juice of sugarcane is, as it were, the flag
of juices, so is he (Mah4vira) the flag of monks
by his austerities. (20)
As Airavana is the best of elephants, the lion
of beasts, Ganga of rivers, as Garuda, Vénmudéva ",
is the best of birds, so is G#4tvzputra the best of
those who have taught the Nirvama. (21)
As Vishvakséna 3 is the most famous of warriors,
as the lotus is the best of flowers, as Dantavakra
is the best of Kshattriyas, so Vardham4na 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-
1 They belong to the Bhavanapatis, see above, p. 225.
* The commentator says that Véxudéva is another name of
Garuda. Vézu stands perhaps for vernhu=vishzu; but I do
not know that Garuda ever was directly identified with Vishau.
5 Visaséna. Vishvakséna is a name of Krishna. The
commentators make Visvaséna of Visasena, and seem to take it
as a synonym of gakravartin or universal monarch, Dantavakra is
mentioned in my ‘ Ausgewihlte Erzahlungen,’ p. 35, line 36.
BOOK I, LECTURE 6, 291
tress, as chastity is the highest of austerities, so is
the Sramaza G7Atrzputra the highest of men. (23)
As the Lavasaptamas! are the highest of those
gods who live very long, as the palace Saudharman
is the best of heavenly abodes, as NirvAma is the
chief object of the Law, so there is no wiser man
than G#atrzputra. (24)
He (bears everything) like the earth; he annihi-
lates (his Karman); he is free from greed; he, the
Omniscient, does not keep store (of anything); he
has crossed the ocean of life like the sea: he, the
Hero, who grants protection to all, and whose per-
ception is infinite. (25)
Having conquered the passions which defile the
soul: wrath, pride, deceit, and greed, the Arhat,
the great sage, does not commit any wrong, nor does
he cause it to be committed. (26)
He understood the doctrines of the Kriy4vadins,
of the Akriyav4dins, of the Vainayikas, and of the
Ag#Anavadins?; he had mastered all philosophical
systems, and he practised control as long as he
lived. (27)
He abstained ὃ from women, and from eating at
_night, he practised austerities for the removal of
pain, he knew this world and that beyond; the lord
renounced ὃ everything at every time. (28)
Having heard and believing in the Law, which
' The commentator identifies them with the fifth class of
Anuttara gods (see Uttaridhyayana XXXVI, 215, above p. 227),
and explains the name by saying ‘if they lived seven lavas longer,
they would reach perfection.’
3 Concerning these four principal heresies see note on Uttara-
dhyayana XVIII, 23, above p. 83.
5 V 4riya, literally ‘ forbade.’
U2
292 sOTRAKRITANGA.
has been proclaimed and taught by the Arhat,
and has been demonstrated with arguments, people
will either make an end of their mundane exist-
ence, or they will become like Indra, the king of
gods. (29)
Thus I say.
SEVENTH LECTURE,
CALLED
DESCRIPTION OF THE WICKED.
Earth, water, fire, wind; grass, trees, and corn;
and the movable beings, (viz.) the oviparous, vivi-
parous, those generated from dirt, and those gene-
rated in fluids?; (1)
These classes (of living beings) have been declared
(by the Ginas); know and understand that they
(all desire) happiness; by (hurting) these beings
(men) do harm to their own souls, and will again
and again be born as one of them. (2)
Every being born high or low in the scale of
the living creation, among movable and immovable
beings, will meet with its death. Whatever sins the
evildoer commits in every birth, for them he must
die. (3)
1 The last two classes are, according to the commentators,
(1) lice, bugs, &c.; (2) beings like cotton threads in thick milk,
sour barley gruel, &c. Apparently vibrios are meant.
53 Miggati = mfyaté. Another rendering offered by Stlénka
is ‘he will be filled (by Karman).’
BOOK I, LECTURE 7. 293
In this world or in the next (the sinners suffer
themselves what they have inflicted on other beings),
a hundred times, or (suffer) other punishment. Living
in the Sams4ra they ever acquire new Karman, and
suffer for their misdeeds. (4)
Some leave their mother and father to live as
Sramanas, but they use fire; (the prophet) says:
‘People are wicked who kill beings for the sake
of their own pleasure.’ (5)
He who lights a fire, kills living beings; he who
extinguishes it, kills the fire. Therefore a wise
man who well considers the Law, should light no
fire. (6)
Earth contains life, and water contains life;
jumping (or flying) insects fall in (the fire); dirt-
born vermin! (and beings) living in wood: all these
beings are burned by lighting a fire. (7)
Sprouts are beings possessed of natural develop-
ment?, their bodies (require) nourishment, and all
have their individual life. Reckless men who cut
them down out of regard for their own pleasure,
destroy many living beings. (8)
By destroying seeds, when young or grown up,
a careless man does harm to his own soul. (The
prophet) says : ‘ People are wicked who destroy seeds
for the sake of their own pleasure.’ (9)
1 Viz. insects originated in dung, &c. used as fuel.
* Vilambaga; the commentators in explanation of this word
say that plants, like men, go through all states of development,
youth, ripe age, old age, &c. I think vilambaga is derived from
vidambaka, they imitate (the development of animals). For if
I understand Stlanka aright, a plant contains a great many bhfitas
or beings, each localised in a certain part of the plant, as roots, &c.
This is, according to him, the meaning of pudkésiy4ni, rendered
in the text ‘have their individual life.’
294 SOTRAKRITANGA.
Men die as embryos, or as babies who do not yet
talk, or who do so already; other men, as boys
wearing five tufts of hair}, or as youths, or in middle
age: at the expiration of their life all leave the
body and die. (10)
Wake up, men! If we look at the dangers
(to which he is exposed) a fool has not much
chance to obtain human birth; always suffering like
men in fever, people will go to utter misery. (11)
Some say that perfection is reached by abstaining
from the seasoner of food (viz. salt) *, others by the
use of cold water (i.e. by ablutions) *, others again
by (tending) a fire‘, (12)
Perfection is not reached by bathing in the morn-
ing, nor by abstention from acids and salt; but by
drinking liquor or eating meat or garlic men obtain
another state of existence (than perfection). (13)
Those who, touching water in the morning and
evening, contend that perfection is obtained through
water (are easily refuted). For if perfection could
be obtained by contact with water, many beings
living in water must have reached perfection: (14)
Fishes, tortoises, aquatic snakes, cormorants,
' Paakasikha. It usually denotes certain ascetics: but δ] δῆ Κα
here renders it kum4ra ‘ boy.’
3. Silanka notices two different readings: (1) &4harasappa#ka-
gavagganenam, by abstaining from food seasoned with one
of the five kinds of salt (viz. saindhava, sauvarfala, vida, rauma,
sAimudra); (2) 4haraé pa#kaga’, by abstaining from five kinds
of food: garlic, onion, young camels’ milk, beef, liquor.
3 Sflanka mentions the V4ribhadrakas, a subdivision of the
Bhagavatas, as belonging to this category. He states elsewhere
that they eat saivala (Vallisneria Octandra) and frequently bathe,
wash themselves, and drink water.
“ Viz. Tapasas and Brahmaaas.
BOOK I, LECTURE 7. 295
otters?, and demons living in water. The clever
ones declare those to be wrong who maintain that
perfection may be obtained through water. (15)
If water did wash off the impure Karman, it must
take off merit too. But this (assertion of the here-
tics) has no foundation but their wish. As a blind
man follows a guide (and misses his goal), so a fool
(who makes ablutions, &c. as a means of reaching
Moksha) kills living beings. (16)
If water did wash off the sins of him who committed
them, some would have obtained perfection who killed
water-beings. Therefore he is wrong who maintains
the attainment of perfection through water. (17)
Those who, lighting fire in the morning and
evening, contend that perfection is obtained through
fire (are easily refuted). For if thereby perfection
could be obtained, mechanics also, who use fire,
would be liberated. (18)
Perfection cannot be established by such gratuitous
assertions; those who have not learned the truth will
come to harm. A wise man, who knows the truth,
should know and understand that all beings desire
happiness. (19)
All creatures who have committed sins wail,
suffer, and tremble. Considering this a wise monk
who has ceased to sin, and guards his own self,
should abstain from violence with regard to mov-
able and (immovable) beings. (20)
He who keeps a store of rightly-obtained food and
eats it; he who makes ablutions with pure water,
1 Usa or uftha, explained as ‘a kind of aquatic animal ;’ the
Sanskrit prototype is apparently udra, but the commentators
render it ush/ra!
296 SOTRAKRITANGA.
contracting his limbs; he who washes and adorns
his clothes, is far from being a naked monk. (21)
A wise man, seeing that it is sinful (to use) water,
should live of pure water, till he is liberated from
the Samsfra'; not eating seeds and bulbs, he
abstains from bathing, &c., and from women. (22)
He who, after having left father, mother, house,
sons, cattle, and wealth, visits houses where he gets
nice food, is far from being a Sramaza. (23)
He who visits houses where he gets nice food,
who professes the Law, desirous only of filling his
belly, and brags (of himself) for the sake of food,
is not equal to the hundredth part of an Arya. (24)
A miserable man, who becomes a monk in order
to get food from others, and a flatterer by the desire
of filling his belly, will, in no remote future, come
to harm, even as a boar greedy of wild rice 3. (25)
The servile man says pleasing things for the sake
of food, drink, and other things: but wrong belief
and bad conduct are worthless like chaff. (26)
He should beg where he is unknown, and maintain
himself by it; he should not seek fame and respect
by his austerities; he should not desire (pleasant)
sounds and colours, but conquer his longing for all
kinds of pleasures. (27)
A monk should avoid every attachment and bear
every pain, be full (of wisdom), not greedy, wander
about homeless, give assurance of safety (to all
beings), and be free from passions. (28)
(In order to be able) to practise control ὃ a monk
should eat ; he should desire to get rid of sin; if he
1 Ai = 4di. 2 Cf. p. 265, verse 19.
8. Bhirassa géy4 = bhfrasya (=samyamasya) yatra.
BOOK I, LECTURE 8. 297
suffers pain, he should have recourse to control,
and subdue the foe at the head of the battle, as it
were. (29)
Though beaten he should be like a plank?; he
should wait for the advent of death; having anni-
hilated his Karman he should not again mix with
the world, but be rather like a car whose axle is
broken. (30)
Thus I say.
EIGHTH LECTURE,
CALLED
ON EXERTION 2,
It is said that two definitions of exertion are
given; but in what does the exertion of the virtuous
consist, and how is it defined ? (1)
Some say that it consists in works, and the pious
(say that it consists) in abstention from works.
Men appear divided into two classes from this point
of view. (2)
Carelessness is called (the cause of) Karman,
carefulness that of the contrary (viz. absence of
Karman); when the one or the other is predicated
} Phalagdvatas‘hi = phalagavad avatash/ak. Silanka
gives the following explanation: As a plank planed on both
sides becomes thin, so a sfdhu, by reducing his body by exterior
and interior tapas, grows thin, of weak body.
? Virya; it is the power or virtue of a thing.
298 SOTRAKRITANGA.
(of a man, he is called) either a fool or a wise
man. (3)
Some learn sciences! which teach the destruction
of living beings, others study spells for killing all
sorts of creatures. (4)
Deceivers practise deceit in order to procure
themselves pleasures and amusement ; they kill, cut,
and dismember (beings) for the sake of their own
comfort. (5)
The careless (commit sins) by thoughts, words,
and acts, with regard to this and the next world,
both (by doing the act themselves and by making
others do it). (6)
A cruel* man does cruel acts and is thereby
involved in other cruelties; but sinful undertakings
will in the end bring about misery. (7)
Sinners, subject to love and hate and doing wrong,
acquire Karman arising from passions*® and commit
many sins. (8)
Thus the ‘exertion leading to works’ of the
sinners has been described; now learn from me the
wise men’s ‘exertion not leading to works.’ (9)
A pious monk, who is free from bonds and has
severed all fetters, annihilates his bad Karman, and
removes definitely the thorn (of sin). (10)
Following the right doctrine he exerts himself;
as one becomes more and more the receptacle
1 Sattha = sAstra or sastra. On the latter alternative we
must translate ‘ (practice of) arms.’
* Véri=vairin, givépamardakérin.
$ Karma is of two kinds, airyapathika, arising from ‘ walking,’
i.e. from those actions which are indispensable to a virtuous life
or the conduct of monks, and simpar4@yika, arising from the
passions.
BOOK I, LECTURE 8. 299
of misery, so his bad thoughts (or sinfulness)
increase. (11)
Those who have good places (in heaven, &c.)
must surely leave them (some time). We live
together with relations and friends but a limited
time. (12)
Considering this, a wise man should conquer his
greed, and enter upon the noble (path), which con-
tains all virtues and is not blamed?. (13)
Whether he know the pith of the Law by intuition
or through instruction, a houseless (monk) should
exert himself and abstain from sins. (14)
When a wise man, in whatever way, comes to
know that the apportioned space of his life draws
towards its end, he should in the meantime quickly
learn the method (of dying a religious death) *. (15)
As a tortoise draws its limbs into its own body,
so a wise man should cover, as it were, his sins with
his own meditation. (16)
He should draw in, as it were, his hands and feet,
his mind and five organs of sense, the effect of his
bad Karman, and every bad use of language. (17)
The virtuous exert themselves with regard to
the distant end (viz. Liberation*). One should live
1 Savvadhammamagéviyam. According to the commentator
the meaning of this phrase is: which is not blamed or shown to
be wrong by all (heretical) Laws.
2 See Uttaradhyayana, Fifth Lecture.
3 Sil4nka quotes and comments upon four different readings
of the first line of this verse, the last of which is rendered above as
it is the textus receptus of the Dipiké. (1) Abstaining from even
small pride and from deceit, one, &c. (2) ‘Great’ for ‘even
small.’ (3) I have heard from some men: This is the valour of
the virtuous man, that, &c. After this verse Silinka quotes
another which, he says, is not found in MSS. of the text, but
300 SOTRAKRITANGA.
indifferent to one’s own happiness, calm, and without
any attachment. (18)
Do not kill living beings, do not take what is
not freely given, do not talk false, treacherous
speech! This is the Law of him who is rich in
control. (19)
Do not desire by words or thoughts what is
a transgression (of the Law); guarding yourself in
all ways, and subduing (the senses), practise
control. (20)
A man who guards his self and subdues his
senses, abhors all sins, past, present, and future
ones. (21)
Benighted men of wrong faith, (though) they be
renowned as heroes, exert themselves in a bad way,
which will have, in all respects, evil consequences
for them. (22)
Wise men of right faith, who are renowned heroes,
exert themselves in a good way which will have no
(evil) consequences whatever for them. (23)
Penance is of no good if performed by noble men
who have turned monks (for the sake of fame); but
that penance of which nobody else knows any-
thing (is meritorious). Do not spread your own
fame!! (24)
A pious man should eat little, drink little, talk
little ; he should always exert himself, being calm,
indifferent, a subduer (of his senses), and free from
greed. (25)
Meditating and performing religious practices,
is found in the 7{k4. It is, however, the identical verse I, 3, 4, 20,
see above, p. 271, which occurs again 1, ΧΙ, 11.
1 Compare Matthew vi. 1-6.
BOOK I, LECTURE 9. 301
abandoning his body, regarding forbearance as the
paramount duty, a monk should wander about till
he obtains liberation. (26)
Thus I say.
NINTH LECTURE,
CALLED
THE LAW.
What is the Law that has been preached by the
wise Brahmaza!? (i.e. Mah4vira)? Learn from me
the noble Law of the Ginas as it is. (1)
Brahmazas, Kshattriyas, Vaisyas, Kazd4las, Vuk-
kasas, hunters 3, merchants ὃ, Sddras, and others who
are accustomed to do acts ; (2)
The iniquity‘ of all these men who cling to
property goes on increasing ; for those who procure
themselves pleasures by sinful acts will not get rid
of misery. (3)
After a man has done acts which cause the death
of living beings, his pleasure-seeking relations take
possession of his wealth, whilst the doer of the acts
must suffer for them. (4)
‘Mother, father, daughter-in-law, brother, wife, and
sons will not be able to help me, when I suffer for
my own deeds δ, (5)
1 The word bréhmaza (méhama) is here, as in many other pas-
sages, a mere honorific title which could be rendered by ‘ascetic.’
3 Esiya. 5 Vésiya 4 Véra = vaira.
δ᾽ This verse recurs in Uttaradhyayana VI, 3; above, p. 25.
302 sOTRAKRITANGA.
Taking to heart this truth from which flow the
most important truths, a monk, without property and
without egoism, should follow the teaching of the
Ginas. (6)
Leaving his wealth, sons, relations, and property,
leaving sorrow that never ceases, (a monk) should
wander about without any worldly interests. (7)
Earth, water, fire, and wind; grass, trees, and
corn; oviparous animals, the two kinds of vivipa-
rous! animals; beings engendered in fluids and in
dirt, and plants; (8)
These six classes of living beings a wise man
should know and treat tenderly, in thoughts, words,
and acts; he should neither do actions nor desire
property whereby he might do them any harm, (9)
Untrue speech, sexual intercourse, personal
property, taking things that are not freely given:
all these causes of injury to living beings a wise
man should abstain from. (10)
Deceit”, greed’, anger‘, and pride®: combat
these causes of sin; a wise man should abstain
from them. (11)
Washing, dyeing, making urine, evacuation of the
bowels, vomiting, anointing of the eyes, and what-
ever is contrary to the rules of conduct®: from all
this a wise man should abstain. (12)
1 Péyagara = pétagarayu, i.e. born alive (as elephants,
&c.) and born together with the chorion (as cows, &c.)
3 Paliu#kana = pariku#kana, ie. maya.
5’ Bhayana = bhagana, i.e. 16bha.
‘ Thandilla, ie. krédha.
5 Ussayana = ukkhraya, i.e. m4na. These four passions are
named here from the way in which they are supposed to act upon
the soul. Similar names occurred above, p. 248, notes 3-6.
5 Palimantha,
BOOK I, LECTURE 9. 303
Perfumes, wreaths, bathing, cleansing of the teeth,
property, actions referring to women: from all this
a wise man should abstain. (13)
Alms that have been prepared, or bought, or
stolen, or brought for the sake of a monk, or alms
that contain particles of the above mentioned, or
such alms as are unacceptable (for one cause or
other), from all these a wise man should abstain. (14)
Invigorating food, anointing of the eyes, greed,
damaging others, washing (one’s limbs), (rubbing
them with) Lédhra-powder, δὲς, : from all this a wise
man should abstain. (15)
Deliberating with laymen, praising their work,
answering their questions, eating the householder’s
meals: from all this a wise man should abstain. (16)
He should not learn to play chess?, he should
not speak anything forbidden by the Law; a wise
man should abstain from fights and quarrels. (17)
Shoes, an umbrella, dice, chowries, working for
another, helping each other: from all this a wise
man should abstain. (18)
A monk should not void his excrements or urine
among plants; he should never rinse his mouth
(even) with distilled water after having removed
(everything endowed with life). (19)
He should never eat or drink out of a house-
holder’s vessel; nor wear his clothes, especially if he
1 Ash/apada. This does not necessarily, in this place, mean
chess-board, but any game played on a similar chequered board
may be intended. The earliest unmistakable mention of chess,
that I have met with, occurs in Ratnékara’s Haravigaya XII, 9,
a mahakAvya written in the first half of the ninth century a.p. in
Kashmir.—Another explanation of a//Aavayam is arthapadam
= arthas4stram ‘means of acquiring property.’
304 SOTRAKRITANGA.
is a naked monk: from all this a wise man should
abstain. (20)
A stool or bed or a seat in a house, asking of
news and recollection (of past sports): from all this
a wise man should abstain. (21)
Fame, glory, and renown ; honours and respectful
treatment ; all pleasures in the whole world: from
all this a wise man should abstain. (22)
A monk (should be content) with such food and
drink as will sustain his life; he should give a portion
of it to others: [from all this a wise man should
abstain '.] (23)
Thus spoke the Nirgrantha, the great sage
Mahavira; he who possesses infinite knowledge
and faith has taught the Law and the sacred
texts?, (24)
In speaking (a monk) should use as few words as
possible ; he should not delight in another's foibles;
he should avoid deceiving speech®, and should answer
after ripe reflection. (25)
One will repent of having used the third kind of
speech ‘; a secret should not be made known. This
is the Nirgrantha’s commandment. (26)
1 The last part of this verse is here repeated from the preceding
ones; but it is quite out of place here.
* Here apparently ended the original treatise; the following
verses are not directly connected with it.
* M4it¢‘hanam, always rendered matr?sthénam. I think it
is a regular corruption for may&sthénam. The second syllable
of the word becomes short before two consonants, and then the
ya was changed into i with which it is almost interchangeable.
‘ The four kinds of speech are (x) true speech, (2) untrue
speech, (3) speech partly true and partly untrue, (4) speech which
is neither true nor untrue, see part i, p. 150.—Inaccurate state-
ments are intended here.
ROOK I, LECTURE 9. 205
(A monk) should not call one names’, nor ‘friend,’
nor by his Gétra; ‘thou, thou’ is vulgar; never
address one by ‘thou!’ (27)
A virtuous monk should never keep company
(with the wicked); for thereby he incurs dangers
(for his conduct) disguised as pleasures. A wise
man should be aware of them. (28)
(A monk) should not stay in the house of a
householder except by constraint; nor should he
amuse himself too long (by looking) at the sports
of the children of the village 3, (29)
Not desirous of fine things, he should wander
about, exerting himself; not careless in his conduct,
he should bear whatever pains he has to suffer. (30)
If beaten, he should not be angry; if abused, he
should not fly into a passion; with a placid mind
he should bear everything and not make a great
noise. (31)
He should not enjoy pleasures though they offer
themselves ; for thus he is said (to reach) discern-
ment. He should always practise what is right to
do in the presence of the enlightened ones. (32)
He should obey and serve a wise and pious
teacher, (such teachers) as are heroes (of faith),
who search for the benefit of their souls, are firm
in control, and subdue their senses. (33)
These men, who do not see the light (as it were)
in domestic life, are the beloved of the people ; these
heroes, free from bondage, do not desire life. (34)
1 H614, which is said to be a Dési word of abuse. The same
word occurs also in the Akarénga Sftra, see part i, p. 151, where
1 translated it by ‘loon.’
* According to Silanka: (he should not join) the sports of the
children of a village, nor amuse himself too long.
[45] Χ
306 SOTRAKRITANGA.
They do not long for sensual pleasures, they do
not engage in works. All that (the heretics) always
talk about, is opposed to the right faith. (35)
Excessive pride and deceit, all worldly vanities :
all this a wise man knows and renounces, and thus
brings about his final Liberation. (36)
Thus I say.
TENTH LECTURE,
CALLED
CAREFULNESS |},
The wise (Arhat) having pondered on the Law
proclaimed it; learn from me correctly what is care-
fulness. A monk who forms no resolutions and is
possessed of carefulness, should wander about, giving
no offence to any creature; (1)
To no living beings, whether they move or not,
whether above or below or on earth, by putting
a strain upon them by his hands or feet% Nor
should he take from householders anything that is
not freely given. (2)
Having mastered the Law and got rid of care-
lessness, he should live on allowed food’, and treat
1 Sam&hi=sam4dhi. This word has not only the meaning
‘meditation,’ but also a much wider one. Here it is explained as
‘the means of obtaining Méksha.’ I have chosen ‘carefulness,’
because it is less technical than ‘control,’ which I have used in
other places.
2 The first part of verse 2 to be construed with the last part
of the preceding verse.
5 Ladhe.
BOOK I, LECTURE IO. 307
all beings as he himself would be treated; he should
not expose himself to guilt by his desire for life;
a monk who performs austerities should not keep
any Store. (3)
Restraining his senses from women, a sage
should wander about free from all worldly ties.
See, every creature and every being suffers pain
and is afflicted. (4)
Doing harm to these beings, an ignorant man
becomes involved in sins. Sin is committed by
injuring (beings), and one sins also by employing
others (in such acts). (5)
He too who leads a miserable life, commits sin.
Therefore (the Ginas) have enjoined thorough care-
fulness. One should know the truth, delight in
control and sound judgment, cease from injuring
beings, and be of a settled mind. (6)
Looking at all people with an impartial mind, one
should not do anything to please or to harm them.
After a virtuous beginning some become miserable
and lose heart, (since) they desire honour and fame. (7)
Desiring unallowed? food and accepting such, the
sinner, careless in his conduct, is attached to women,
and tries to acquire property. (8)
Given to violent deeds he accumulates (Karman) ;
on his decease he (meets with) really distressing
misery. Therefore a wise man considers well the
Law ; a sage wanders about free from all worldly
ties. (9)
He should not expose himself to guilt by his
desire for life, but he should wander about without
any attachment. Speaking after due consideration,
i Ahagada=yathakrita; cf. p. 131, note 7, 1.
X 2
308 sOTRAKRITANGA.
and combating his worldly desires, he should say
nothing that involves slaughter of living beings. (10)
He should not desire unallowed food, and he
should not mix with people who desire such; he
should mortify his flesh, thinking (of his duty), and
giving up his sorrows without regard (to worldly
interests). (11)
Try to realise that you are single and alone;
thereby you will obtain Liberation; mind, this is no
false assertion! This Liberation is not anything
unreal, but the best thing. An ascetic is free from
anger, and delights in the truth. (12)
Abstain from sexual intercourse with women, do
not acquire property ; a man possessed of carefulness
will, beyond doubt, be a saviour (to others) in all
circumstances. (13)
A monk having conquered aversion to control
and delight in sensual objects!, should bear all
troubles caused by (pricking) grass, cold, heat, and
insects ; he should endure pleasant and unpleasant
smells, (14)
Guarding his speech and possessed of carefulness,
acquiring (pure) Lésy4?, he should wander about ; he
should not thatch a house for himself or for others,
nor behave towards other people like a house-
holder. (15)
Questioned by somebody who maintains the un-
changeable character of the soul’, he should expound
the true (doctrine) ; those who engage in works and
1 This is, according to Stlanka, the meaning of the words
araim raim v4, see, however, above, p. 111, note 1.
2 See Uttarddhyayana, Lecture XXXIV.
8. Akiriyaaya = akriy4tman.
BOOK I, LECTURE το. 309
are held in worldly bondage, do not know the Law
which leads to Liberation. (16)
Men here have various opinions; (they adhere) to
the doctrine of the Kriyav4dins and Akriy4vadins.
The iniquity of an unrestrained sinner, who after
having been born injures the body (of beings to pro-
cure his own happiness), goes on increasing. (17)
Forgetting that his life will have an end, a rash
and foolish man is full of selfishness; he toils day
and night, greedy of wealth, as if he never should
grow old or die. (18)
Leave wealth and cattle, all relations and dear
friends! (A man) always talks (about these things),
and he is infatuated with them; but other people
will take away his wealth. (19)
As smaller beasts keep at a distance from a lion,
being afraid of him, so a wise man keeps aloof from
sin, well considering the Law. (20)
A wise man who has become awakened should
turn away from sin, when he considers the evils
arising from slaughter and the great dangers entailed
by his cruel disposition. (21)
A sage setting out for the real good? (viz. Libera-
tion), should not speak untruth ; this (rule, they say,)
comprises Nirvaza and the whole of carefulness.
He should not do works, nor cause others to do
them, nor assent to others doing them. (22)
When he gets pure (food), he should not be
affected (by love or hate), and he should not be too
1 Attagamt = 4ptagdmin. Apta is either Méksha as
assumed in my translation, or it denotes the ‘highest authority ;’
in the latter case we can translate: who proceeds on the
right path.
310 SOTRAKRITANGA.
fond (of such food) nor long for it. A pious monk,
free from bonds, should wander about desiring
neither honours nor fame. (23)
A monk who has left the house and is free from
desires should abandon his body, annihilating his
sins; he should not desire life nor death, and walk
about, having got beyond the Circle (of Births)!. (24)
Thus I say.
ELEVENTH LECTURE,
CALLED
THE PATH.
What is the Path that has been preached by the
wise Brfhmaza? (i.e. Mahavira), having correctly
entered upon which path a man crosses the flood
(of Sams4ra) which is difficult to pass ? (1)
O monk and great sage, tell us this best path
which leads to liberation from all misery, as you
know it! (2)
Tell us how we should describe that path, if
somebody, a god or a man, should ask us about
it! (3)
If somebody, a god or a man, ask you about it,
tell them the truth about the path. Listen to
me! (4)
The very difficult (path) explained by the
KAsyapa, following which some men from this earth
1 Or, the fetter of sin. 3. See note on IX, 1.
BOOK I, LECTURE II. Δ11
have formerly passed over (the Sams4ra) like traders
over the ocean}, pass over it (even now), and will
pass over it in future; (this path which) I have
learned, I shall explain in due order; men, listen to
me! (5, 6)
Earth-lives are individual beings, so are water-
lives, fire-lives, and wind-lives ; grass, trees, corn ; (7)
And the remaining, (viz.) the movable beings ; thus
are enumerated the six classes of living beings;
these are all the living beings, there are no more
besides. (8)
A wise man should study them with all means of
philosophical research. All beings hate pains;
therefore one should not kill them. (9)
This is the quintessence of wisdom: not to kill
anything. Know this to be the legitimate conclusion
from the principle of the reciprocity with regard to
non-killing 3. (10)
He should cease to injure living beings whether
they move or not, on high, below, and on earth.
For this has been called the NirvAama, which consists
in peace 8, (11)
Master (of his senses) and avoiding wrong, he
should do no harm to anybody, neither by thoughts,
nor words, nor acts. (12)
A wise man who restrains his senses and possesses
great knowledge, should accept such things as are
freely given him, being always circumspect with
regard to the accepting of alms, and abstaining from
what he is forbidden to accept. (13)
1 The same simile occurs also in I, 3, 4, 18, above p. 271.
3 The same verse occurred above, I, 1, 4, 10, p. 247.
3 We have had the same verse above, I, 3, 4, 20, p. 271.
312 sOTRAKRITANGA.
A true monk should not accept such food and
drink as has been especially prepared for him along
with slaughter of living beings. (14)
He should not partake of a meal which contains
but a particle of forbidden food': this is the Law
of him who is rich in control. Whatever (food
a monk) suspects (to be impure), he may not
eat. (15)
A man who guards his soul and subdues his
senses, should never assent to anybody killing
beings.—In towns and villages cases (will occur,
which place) the faithful (in a dilemma)? (16)
Hearing the talk of people, one should not
say, ‘this is a good action, nor ‘this is a bad
action. For there is an objection (to either
answer). (17)
He should not say that it is meritorious, because
he ought to save those beings, whether they move
or not, which are killed there for the sake of making
a gift. (18)
Nor should he say that it is not meritorious,
because he would then prevent those for whose sake
the food and drink in question is prepared, to get
their due. (19)
Those who praise the gift, are accessory ὃ to the
killing of beings; those who forbid it, deprive
(others) of the means of subsistence. (20)
Those, however, who give neither answer, viz.
1 This is the meaning of the phrase pfitikarma na sévéta.
3 When well-meaning people sink a well, offer a sacrifice, or
feed persons, &c.
5. Literally, wish.
BOOK I, LECTURE II. 313
that it is meritorious, or is not so, do not expose
themselves to guilt, and will reach Beatitude'. (21)
Knowing that Beatitude is the best thing as the
moon is among the stars, a sage always restrained
and subduing his senses brings about Beati-
tude. (22)
A pious man? shows an island to the beings
which are carried away (by the flood of the Sams4ra)
and suffer for their deeds, This place of safety has
been proclaimed (by the Tirthakaras). (23)
He who guards his soul, subdues his senses, puts
a stop to the current (of the Samsdra), and is free
from Asravas’, is (entitled to) expound the pure,
complete, unparalleled Law. (24)
Those who do not know this (Law), are not
awakened, though they fancy themselves awakened ;
believing themselves awakened, they are beyond
the boundary of right faith 4, (25)
Eating seeds and drinking cold water ® and what
1 Stlanka quotes the following Sanskrit verse to show the
application of the maxim to the digging of a well: satyam
vapréshu sttam sasikaradhavalam vari pitva prakimam vyusehinnasé-
shatrzshnih pramuditamanasah prAzisartha bhavantil sOsham nfté
galaughé dinakarakiramair yanty ananta vindsam téndésdastnabhavam
vragati munigawah kQpavaprddikaryéu ‘Forsooth, when living
beings drink to their hearts’ 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.’
3 The commentators connect s&hu as adjective with divam,
and supply Tirthakara, &c. as subject.
® See above, p. 55, note 1. 4“ Samadhi.
* Viéddaga = bigédaka.
314 SOTRAKRITANGA.
has been especially prepared for them, they enter
upon meditation 1, but are ignorant of the truth, and
do not possess carefulness. (26)
As dhankas, herons, ospreys, cormorants, and
pheasants meditate upon capturing fish, (which is)
a sinful and very low meditation, so some heretical,
unworthy Sramazas 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 Sramamas,
having got into the full current (of the Samsdra),
will incur great danger. (30, 31)
But knowing this Law which has been proclaimed
by the KAsyapa, (a monk) crosses the dreadful
current (of the Samsdra), 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 ὃ, (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. 3 Verses 30, 31a=I, 1, 2, 31, 326.
5 The first line of this verse occurred in I, 9, 36.
‘ Here Buddha is a synonym 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 Kévalin. (38)
Thus I say.
TWELFTH LECTURE,
CALLED
THE CREED 3..
There are four (heretical) creeds? which the
disputants severally uphold: 1. the KriyAvada, 2. the
Akriyavada, 3. the Vinayavada, and 4. the Ag#a-
navada. (1)
The agnostics‘, though they (pretend to) be
1 Silanka 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.
3 Samésaraza = samavasarama, This word and the verb
samésarai are commonly used when Mahfvira preaches to
a meeting (mélapaka) gathered round him.
8. Compare Uttarddhyayana XVIII, 23, above p. 83, note 2.
‘ Annaniy4 = ag@anikAs, the followers of the fourth sect.
316 sOTRAKRITANGA.
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. Méksha) 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 ὅ, (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 δ. (5)
The Akriyavadins who do not understand the
truth, bring forward various opinions; many men
' Viz. that Méksha is arrived at through Vinaya, discipline.
5 Lavavasank?. Lava is explained by karman, and ava-
sanki by apasartum silam yésham τᾶ.
5 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 Sankhyas are also reckoned among the
Akriyavadins, because, according to them, the 4tman does not act.
* Silanka in commenting upon this passage has to say a good
deal about the Bauddhas. It is perhaps of interest that he
mentions their 500 GAtakas, and not thirty-four which is the
recognised number of GAtakas according to the Northern Buddhist.
How Silanka 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 whole world
is ascertained to be unreal 1, (7)
Asa blind man, though he havea light, does not see
colours, &c., because he is deprived of his eye(sight),
so the Akriyavddin, 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 3, (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) Sramazas and Brahmamzas 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)
1. This is the opinion of the SQnyavadins, who are considered
to belong to the Akriy4vadins, because they deny all actions, even
such as are perceived by everybody (Sflanka).
* This would be impossible if the whole world was unreal.
* A various reading, commented upon by the scholiasts, runs
thus: 4hamsu viggapalimokkham ἔνα, ‘ they say that one must
give up science.’
4 The Kriy4vadins contend, according to Silanka, that works
alone, by themselves, without knowledge, lead to Méksha.
318 SOTRAKRITANGA.
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 R&akshasas 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 Samsara) 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-
1 Kaya. 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 Pudkd siy=prithak sritak; according to δ δῆ κα,
prithivy4sritaf&, 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 Kriy4v4da%, (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.
1 Asrava and samvara.
3. Tt is evident that the Gainas considered themselves KriyAvAdins.
Ι had overlooked this passage when penning the note on p. 83.
320 SOTRAKRITANGA.
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. (1) ;
Having learned the Law from men who exert
themselves day and night, from the Tathdgatas},
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 good 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
1 According to the commentators, Gaina teachers, inclusive of
the schismatical ones, are intended. Tath4gata is a synonym
of Tirthakara and Buddha; but it is less frequently used by
the Gainas than by the Bauddhas with whom it is of very common
occurrence.
3 Gaga/s‘habhasi = gagadarthabhashin. δ Κα proposes
also gayArthabh4shin, who speaks dogmatically.
BOOK I, LECTURE 12. 321
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 Gétra where the Vow of Silence
is practised (viz. in the Gaina church), who not
being awakened puts himself forward in order to
gain honours through something different from
control. (9)
A Bréhmaza or Kshattriya by birth, a scion of
the Ugra? race or a Li&éhavi, who enters the order
eating alms given him by others, is not stuck up on
account of his renowned Gétra. (10)
His pedigree on his mother’s and on his father’s
1 Aghafghapatta. Ghaftgh4 (tempest) = may4,
* Concerning the Ugras, see above, p. 71, note 2.
5. Lekkhai. According to the Gainas the Lik&havi and Mallakis
were the chiefs of Kasi and Késala. They seem to have succeeded
the Aikshvakas, who ruled there in the times of the Ramayana,
The Litksavis became a powerful race, who held the supreme
power in Eastern India during many centuries after the beginning
of our era.
[45] x
322 SOTRAKRITANGA,
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. (11)
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. (15)
The wise leave off these kinds of pride, the pious
do not cultivate them; the great sages are above
all such things as Gétra (&c.), and they ascend to
the place where there is no Gétra at all (viz. to
Méksha). (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
uy. Tee, ~ ave
ΩΣ
BOOK I, LECTURE 13. 323
silently repeat to himself: ‘A man must come and
go (according to his Karman) alone’ (i.e. without
deriving any help from others). (18)
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) 1. (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.
1 The 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.
Y2
324 SOTRAKRITANGA.
FOURTEENTH LECTURE,
ὶ 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. (1)
As (birds of prey), e. g. Dhankas, 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 Gakéha)}. (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
1 Niss4riyam = nifs4ritam. I follow in the text the inter-
pretation of the commentators. But I think that instead of
mannam4nz4 we must read, as in the preceding verse, manna-
m4inam; and translate: believing himself rich in control
(vasimam) though he be still wanting in strength (nissariyam).
3 Sam4him.
BOOK I, LECTURE 14. 325
the conduct of the virtuous, an intelligent (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 Samsara), 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
1 Susddhuyukta.
3 Sammam tayam thirat6 nasbhigakksé. I translate
according to the commentators, as I am unable to understand
the words in the text.
326 SOTRAKRITANGA.
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
Ginas, 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 Kévalins. (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 14. 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. (18)
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 SyA4dvAda’;
he should use the two (permitted) kinds of speech *,
living among virtuous men, impartial and wise. (22)
He who follows (the instruetion) may believe
something untrue; (one should) kindly (tell him)
‘It is thus or thus. One should never hurt him by
1 Gétra, explained by mauna.
3. Sankiggiy& = sankyéta.
5. Vibhagyavada. The saptabhangfnaya or seven modes
of assertion are intended by thé expression in the text. See
Bhandarkar, Report, 1883-84, p. 95-
4 See above, p. 304, note 4. The first and fourth kinds of speech
are here intended.
328 SOTRAKRITANGA.
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 Ginas), 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.
1 Sam&hi = samAdhi.
BOOK I, LECTURE 15. 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. (1)
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 5. (4)
* This lecture has been named from its opening words
gamafyam, which also means, consisting of yamakas (compare
Journal of the German Oriental Society, vol. xl, p. ror). 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 srzikhala-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. 4daniya-sankaliy4.
For sankaliyé is the Prakrit for sr*nkhala (e.g. in our text I, 5,
2, 20), though Stlanka here renders it wrongly sankalita; and
ad4niya by itself is used as a name of our lecture.
5 These are the twelve bh4van4s or meditations on the vanity of
life and the world in general, and on the excellence of the Law, &c.
330 sSOTRAKRITANGA.
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
Méksha 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 2, 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
1 Mah4vfira,
* Piyanfsaé, explained by pfigan4-4svadaka. I should
prefer pQg4-nfsaka, who abolished the worship of gods, in
which case the following word an4saé = an-Asaya might be
rendered : he makes no plans.
BOOK I, LECTURE 15. 331
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 world, (men)
become perfected saints or gods, as I have heard ;
and I have heard that outside the rank of men this
is not 50 . (16)
Some (heretics) have said that they (viz. the gods)
put an end to misery‘; but others (Gainas) 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
1 Sandhipatté. Sandhi is explained Karmavivaralaksha-
nam bhavasandhim.
3 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.
41. e. reach final beatitude.
5 The words as they are preserved do not construe; the
meaning, however, must have been about what I have given
in the translation.
332 SOTRAKRITANGA.
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 K4syapa 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 Méksha), 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.
1 Viz. control.
3 Gammayam. The commentators explain it yan matam;
but I think it is = ganmagam.
BOOK I, LECTURE 16, 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) 3
and abandons his body, is to be called a Brahmaza,
a Sramama, 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 Brahmaza, a Sramana, a
Bhikshu, a Nirgrantha? Tell this, O great sage! (1)
He is a Brahmaza 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 Sramama 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
Sramaza, who subdues (moreover) his senses, is well
qualified (for his task), and abandons his body. (3)
1 Gah4é = g4th4. In this lecture, which is in prose as regards
form and contents, there is nothing that could justify the title
given it.
2 Davié = dravya.
334 SOTRAKRITANGA.
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?,
knowing the absolute (4tman), 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.
1 Samkhaya. The commentator takes this word as a gerund
and explains it: knowing (the vanity of the world).
2 £ka, i.e. free from love and hate.
5 Dravyaté bhavatas ka,
SECOND BOOK".
FIRST LECTURE,
CALLED
THE LOTUS.
O. long-lived (Gambiasvamin)! I (Sudharman)
have heard the following Discourse from the Vene-
rable (Mah4vira). We now come to the Lecture
called ‘the Lotus.’ The contents of it are as
follows : (1)
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,
1 With the exception of the fifth and sixth lectures, the whole
Book (srutaskandha) 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.
3 The lectures of this Book are called, according to the Nir-
yukti, Great (mah4) Lectures.
336 SOTRAKRITANGA.
as we are told, in an excellent position, tall, (&c., all
down to) splendid. (4)
[§§ 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
1 In the text the words savv4vanti 4a mam are prefixed to the
text of §§ 3 and 4. 1 give the explanation of Silénka.
BOOK 2, LECTURE I. 337
of the way.’ For that man said: ‘1 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 Samsara), 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] Ζ
338 SOTRAKRITANGA.
O white lotus, best of Nymphaeas!’ . And the
white lotus, the best of Nymphaeas, flew up. (10)
I have told you, O long-lived Sramamas, 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 Sramaza, the
simile, but we do not comprehend its meaning,
O long-lived Sramava!’ The Venerable Ascetic
Mahavira addressed the crowd of Nirgrantha monks
and nuns, and spoke thus: Ah, you long-lived
Sramazvas! I shall tell, declare, explain, expound,
and demonstrate it with its meaning, reasons, and
arguments. Thus I say: (11)
O long-lived Sramazas*, meaning* the world
I 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 Nirvaza I spoke of (the lotus’)
flying up. Meaning these things, O long-lived
Sramanas, I told this (simile). (12)
1 N4é=gAatam, literally, that which is known.
* In the text the sentence closes with bhante, a word frequently
used in addressing members of the order.
5 These words are in the original repeated in each of the follow-
ing sentences. I drop them in the translation.
4 Appahasfu=4tmany 4hrrtya, literally, having in my mind.
5 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 Mahéndra
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, Bhégas * and sons of Bhdégas, Aiksh-
vakas and sons of Aikshvakas, G#Atvzs and sons of
G#atris, Kauravas and sons of Kauravas, warriors
and sons of warriors, Brahmazas and sons of
Brahmamas, Likéhavis and sons of Lik&havis, com-
manders and sons of commanders, generals and sons
of generals. (13)
And of these men some one® is full of faith.
Forsooth, the Sramazas or Brahmavzas 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
1 This is one of the varzaka or typical descriptions which are
so frequent in the canonical books. The full text is given in the
Aupapatika Sftra, ed. Leumann, ὃ 11, p. 26 f. Of the many
meanings the word varnaka may have, ‘masterpiece’ seems the
one in which it must be taken here. Many varzakas are, partly
at least, composed in a curious metre which I have named Hyper-
metron, see Indische Studien, vol. xvii, pp. 389 ff.
? Concerning the Ugras and Bhégas compare note 2 on p. 71.
> Apparently the king is meant.
Z2
340 SOTRAKRITANGA.
from the tips of the hair on the head, within the
skin’s surface is (what is called) Soul}, or what is the
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.” Asa man draws
a fibre from a stalk of Musga 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
1 Giva,
BOOK 2, LECTURE I. 341
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 Atast ὃ, 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 Arazi-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 hellor 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 Brahmaaa, (or) O Sramaza! We
shall present you with food, drink, spices, and
sweetmeats, with a robe, a bowl, or a broom.’
1 Emblica Myrobalanos.
* I have somewhat condensed this passage.
5. Ayau/fasf in Prakrit; it is Linum Usitatissimum.
4 Khéya. See Grierson, Peasant Life of Bihar, p. 236. The
word is apparently derived from root kshud.
5 Padivédenti=prativédayanti. The commentators, how-
ever, explain it as ‘ understand.’
342 SOTRAKRITANGA.
Some have been induced to honour them, some
have made (their proselytes) to honour them. (18)
Before (entering an order) they were determined
to become Sramazas, 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
1 According to the commentators the Lék4yatikas or the
Sankhyas are intended. The latter explain the whole world as
developed from the Prakrzti or chaos, and contend that the 4tman
does not act. The Lék4yatikas deny the separate existence of the
4tman, and maintain that the elements are called 4tman when they
manifest intellect (Aaitanya).
3 Mahabbhfya=mahabhata.
BOOK 2, LECTURE I. 343
whether an action is good or bad, (&c., see § 18, 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
killa 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.
1 Samavaya.
3 The word used in the text is fsara=fsvara, but afterwards
purisa= purushais used inits place. Both words are synonymous
344 sOTRAKRITANGA.
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 4tman, the first may denote the highest 4tman as in the
Y6ga philosophy, or the param4tman as in the Védanta.
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 Gazins',
which has been taught, produced, and declared by
the Sramazas, the Nirgranthas, viz. the A#aranga
(all down to) the Dvzsh/ivéda, 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 δῇ 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)
1 Ganipidaga.
3 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 kArazam 4panna they
give here a meaning different from that in the following paragraphs.
I therefore propose the following translation of the end of the
346 SOTRAKRITANGA.
‘An ignorant 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 2.”
‘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 thewill 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
§ 19 down to) amusements.
paragraph: ‘are equally (wrong), (err) alike as regards the cause
(of actions).’
1 Tipp4mi, explained ‘lose strength of body.’ The word
cannot be tripydmi, because it means ‘I am satisfied.’ The
word is probably derived from the root tik ‘to kill’ Tipp&mi
would be an irregular passive, just as sippimi from sis, see
Zeitschrift flr vergleichende Sprachforschung, vol. xxvii, p. 250.
Leumann, Aupapatika Sftra, glossary s.v. tippasay ἃ, explains this
word by ‘crying’ on the authority of Abhayadéva. Either mean-
ing suits the passages where it occurs in our text.
3 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 believes
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
in § 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
1 The same enumeration of valuable things occurs elsewhere,
e.g. Kalpa Sfitra, Lives of the Ginas, § 90.
348 sOTRAKRITANGA.
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 5.
Deliver me from this painful illness or disease, (&c.,
all as above).’ But this desire of his has never yet
been fulfilled. (37)
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 § 37 down to the end,
but substitute “relations” for “ pleasures”). (39)
1 The original has six synonyms for disagreeable, which it is
impossible to render adequately in English.
3 The same words occurred in ὃ 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) *. His passions 8,
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
grown with food, must be relinquished in due time.
1 T.e. his Karman.
3. According to the commentators the last two passages should
be translated: ‘individually he leaves (his possessions, &c.), in-
dividually he is joined (to them).’
* Ghafigha=kalaha.
350 sOTRAKRITANGA.
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
Sramavas and Brahmazas, 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
Sramamas and Brahmazas, 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
Sramazas and Brahmazas. But I am no killer (of
beings) nor an acquirer of property. Relying upon!
householders and such Sramazas and Braéhmazas 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)
1 Nissde=nisray4, explained asrayéza.
BOOK 2, LECTURE I. ᾿ 351
The householders and those Sramazas and Br&h-
mazas, 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
1 The text repeats the phrases just translated. ὁ
* The same words form the text of the homily in Ad4ranga I, 4.
352 SOTRAKRITANGA.
a tooth-brush 1, he does not accept collyrium, 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 ὃ,
1 SA4mparayika. The commentators say: tak ka pradvésha-
nihnavamatsaryantarady4satandépaghatair badhyaté.
* Compare Aféranga Sfitra II, 1, 1, 11.
8. Apparently the householder is intended.
4“ Udgama, utpadana, éshaza. See above, p. 131, note 7.
5 Sastratitam. 5 Sastraparin4mitam.
7 Avihimsitam. δ᾽ Vaishikam.
[45] Α8
354 SOTRAKRITANGA.
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, Nirvdaa, purity, simplicity, humility, free-
dom from bonds*. 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
1 Samudanikam, i.e. as bees collect honey from many flowers.
Cf. p. 80, note τ.
3 Compare AMranga Stra I, 7, 4, 1, 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 Sramavza, a Brahmaaa, 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 Samséra),
fulfilling the general and particular virtues'. (60)
Thus I say.
SECOND LECTURE,
CALLED
ON ACTIVITY 3.
O long-lived (Gambfsvamin) ! 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:
1 Karanakaranaparavid. Karana is explained by mfla-
gua, karana by uttaraguaa. The mflagumas consist in the
observance of the five vows, the uttaraguvas are the five Samitis,
the three Guptis, &c., in short, the duties of a monk.
3 Kiriy4shané = kriydsthanam, literally, the subject of
activity.
Aa 2
356 sOTRAKRITANGA.
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*. (1)
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, 1, 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—
I. 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 ;
. sinning through pride ;
10. sinning through bad treatment of one’s friends ;
11. sinning through deceit ;
12. sinning through greed ;
13. actions referring to a religious life. (4)
Ke)
1 UpasAnta and anupas4nta.
3 Vibhanga, more literally, case.
3 DandasamAdana, explained papé6pad4ana.
‘ A difference is made between feeling (anubhavanti) and knowing
(vidanti): (1) the sa#g@ins 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. 1 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, Bhatas,
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
enlarge his houses, nor for the maintenance of
Sramazas and Brahmazas, nor for the benefit of his
body ; setting aside reason a fool acquires the habit
of cruelty, being a wanton killer. (6)
This is the case when a man slays, &c. (see above)
immovable living beings as Ikkafa-reed, Ka¢ina,
Gantuka-grass, Para-grass!, Méksha-trees?, grass,
Kusa-grass, Kuékhaka*, Pappaka‘, or straw, not
? Compare Afaranga Sftra II, 2, 3, 18, note 1. One MS. reads
éraga forparaga. Eraka is the name of a reed.
2 Moksha is the name of a tree = mushkaka. The Afdranga
and one of our MSS. have méraga, peacocks’ feathers. But that
is out of place here. x
5. Kuéksa is a white water-lily. The A#éraénga Sftra has
Κυζζακα = kfraka, brush.
4 Pakkaka in the A#arfiga Sfitra.
358 SOTRAKRITANGA.
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
1 Or a group of trees.
2 A nearly identical enumeration of places occurs in Aédrénga
Sfitra II, 3, 3, 2. The words in brackets seem to be added later ;
for Silanka does not comment upon them, and expressly mentions
ten places. They are generally omitted in the sequel when the
same passage occurs again.
5. AkasmAddandé. 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 akasm4t, while in the middle of the paragraphs
it is spelled akamhé, which is the true Prakr:t form.
BOOK 2, LECTURE 2. 359
a forest, a man who lives on deer, who likes 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. (10)
This is the case when a man weeding rice, Kédrava},
panic seed, Paraka, or R4laka, uses his knife to cut
some weeds. Fancying that he is cutting some
weed-grasses 3, 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’,
1 Paspalum Sobriculatum.
3 They are specialised in the text as Syamakam trinam,
mukundaka vrthifisita, and kalésuka. Only the two first
are mentioned in our dictionaries,
8. In the Dipika the following versus memorialis is quoted, in
which the names of places mentioned in the text are defined:
grém6 vrity4 vritak sy4n nagaram uruaturg6purddbhasisébham
khéfam nadyadrivésh/am parivritam abhita# kharva/am parvaténa |
gramair yuktam masambam dalitadasasataiA (?) pattanam ratnaydénir
drénakhyam sindhuvélavalayitam atha sambadhanam v4sdrisringen
It will be seen that the meaning of these terms given in this verse
differs from that given in notes 3-11, p. 176.
360 SOTRAKRITANGA.
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 committing
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. Nowwe 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
1 The same passage occurs Kalpa Sitra, Lives of the Ginas,
§ 92, part i, p. 249.
BOOK 2, LECTURE 2. 361
mental, but real, conditions (of this kind), viz. wrath,
pride, deceit, and greed ; for wrath, pride, deceit, and
greed are mental conditions. Thereby the bad
Karman accrues to him. This is the eighth kind
of committing sins, viz. by a mere conceit. (16)
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
1 These are the eight kinds of pride, madasth4n4ni.
* The original has kfyam, the body.
5 Nettéza = nétréza. The commentator says that it is a
particular tree; but 1 think the usual meaning of nétra, viz. rope,
suits better.
362 SOTRAKRITANGA.
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)
11. 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
' Pisthimamst, literally, who eats the flesh of the back.
3. An&rya. 3 Salya.
‘ PakkayAti, pratyaya&ti. Dipik&: avisvasyatay4 pratya-
yati prakhyatim yAti.
BOOK 2, LECTURE 2. 363
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 Lésy4. 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!: ‘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 will 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)
1 Concerning the fourfold division of speech see above, p. 135,
and part i, p. 150, note 2.
3 The meaning is that Brahmans declare it a capital crime to
kill a Brahman, but a venial one to kill a SQdra.
3 Tammfyatt&e = tamémfkatvéna, explained either, blind
by birth, or absolutely stupid or ignorant.
364 SOTRAKRITANGA.
These twelvekinds of committing sins should be well
understood by a pious Sramaza or Brahmana?. (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 δ, 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
1 The Karman of the preceding twelve kinds of sins is called
sdmpardyika (see p. 298, ἢ. 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.
3 Jriy4vahiya = fryapathika or airyapathika. The term
fryapatha 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.
5 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.
‘ fry4samita. 5 Bhashasamita. ὁ fshanAsamita.
7 Bhandamatradananikshépamasamita.
5 Ukkara-prasravana-sléshma-galla-srznghiza-parish-
thapanik4-samita. 9 Manah-, vak-, kaya-samita.
© Mana, vak-, kdya-gupta.
BOOK 2, LECTURE 2. 365
down his cloth, alms-bowl, blanket, broom,—(even)
such a monk performs various subtile actions called
tryapathika (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 Uttaradhyayana
XXIX, § 71, above p. 172.
3 This typical passage is repeated here though it is apparently
out of place.
3. 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 ὃ 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 ὃ 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.
366 SOTRAKRITANGA.
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’, 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
Vaitalt and Ardhavaitdlf arts*, the art of casting
people asleep, of opening doors, the art of KamdaAlas,
of Sabaras, of Dravidas, of Kalingas, of Gaudas, of
G4ndhfras; 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.
? Lakshama. The mystical signs meant are the svastika, &c.
5 Vyafigana. The seeds are sesamum, beans, &c.
“ Kakizt, rendered ratna in the commentary.
5 Atharvant, “ Pakasdsanf =indrag4la.
™ Mrigakakra.
® According to the commentary the Vaitali art teaches to raise
a stick (?dazdam utthApayati, perhaps to lay a punishment on
somebody) by spells; and the Ardhavaitdlika, to remove it. In
P4li vétalam 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 will 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)
1 Ayamanim, it is omitted in some MSS. and in the
commentaries,
3 Vipratipanna. * Sévariya, translated saukarika,
* Le. he will be born in one of the low courses of existence.
368 ; SOTRAKRITANGA.
A man, going to meet somebody, on the road,
beats, &c. (all down to) degrades himself. (31)
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 liquor-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 Stra-
mazas or Brahmazas 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
Khaladézéza v4 surathAlaéma va. My translation is
conjectural.
? Guna; omitted in the printed text.
[45] Bb
370 SOTRAKRITANGA.
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 Sramazas or
Braéhmazas of their umbrella, &c. (All as in
§ 48.) (53)
A man, on seeing Sramazas or Brahmazas (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 Sramamas 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
1 AkkharGé apphéletta bhavai=apsarfy4as kapusikayas
Asphalayita bhavati. I am not sure that I have hit the
meaning ; apsara is perhaps derived from apas4ray ati, the word
is wanting in our dictionaries.
BOOK 2, LECTURE 2. 371
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 girdle 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 Vid, Taryé,
the great drum, and Patupafaha?, 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
1 Compare Kalpa Sfttra, Lives of the Ginas, ὃ 66, notes. Our com-
mentator explains the prayasfitta (expiatory acts) as ceremonies
counteracting bad dreams.
3 Compare Kalpa Sfttra, Lives of the Ginas, ὃ 14, part i, p. 223.
Bb2
372 sOTRAKRITANGA.
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, Nirvvza, 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 II, 1, §§ 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, § 21, down to) or blind. (The
1 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.
3 Thainé=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. (61)
They beat, cut, pierce, skin, are bloody-handed,
violent, cruel, wicked, rash; they habitually practise
bribery 3, 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, 1, 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 ὃ, coach and pair‘, palankins®, beds, seats ;
* These words are in the 2nd person sing. of the imperative,
which, according to Pamini III, 4, 2, may be used to express a re-
peated or habitual action.
* Utku#sana,
* Gilli, purushadvayétkshipté gA6llika.
4“ Thilli, explained: a vehicle drawn by a pair of mules; but,
according to Leumann s.v., saddle.
δ᾽ Styasandim4niyé4, explained sibikAvisésha.
374 SOTRAKRITANGA.
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?,
Masira*, sesamum, Mudga‘, beans, Nishp4va ὅ,
Kulattha 5, Alisanda’, Elamiééha 8. 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)
1 Masha is a weight of gold. ® A sort of rice.
5 A sort of pulse or lentil. * A sort of kidney-bean.
5 Probably Dolichos Sinensis.
6 A sort of pulse, Dolichos Uniflorus.
ΤΏ cannot identify this plant, our dictionaries do not contain
this or a similar word.
8. This word ought perhaps to be divided in two; &@14 are
cardamoms, but what miksfa is I cannot say.
9 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
1 The following two words, vegaékhahiyaand angakkhahiya,
I cannot translate.
2 Compare ὃ 55. 8. Compare ὃ 21.
“ These words from the end of the paragraph are to be supplied
here, or rather the following passage has been inserted in the
376 SOTRAKRITANGA.
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. ,
1 There is, apparently, a pun in the three words vagga, panka,
ayasa, for they mean also steel, mud, iron.
3 Muim or sayam or suim. The Dipiké has sruti. The
following words are rati, dhrzti, mati.
BOOK 2, LECTURE 2.
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 in
the preceding) part is unworthy, impure, (&c., see
ᾧ 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 § 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 § 23, 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
1 Compare ὃ 56 and note 1 on p. 372.
378 SOTRAKRITANGA.
(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 Bharunda ;
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
1 The same passage occurs, mutatis mutandis, in the Kalpa
Sfitra, Lives of the Ginas, ὃ 118; see part i, p. 261, and notes
1 and 2.
3 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 Sfittra, ὃ 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,
1 The author of the Dipika states that such monks beg in the
morning.
3 Lagandas&in6. They lie in such a position that only their
heels and head, or the back touch the ground.
380 SOTRAKRITANGA,
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
Sramazahood, 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; (when they
have attained their end), they reach, while they
are breathing their last, the highest knowledge
and faith, called Kévala, 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
1 T leave out agattay4 or agamayaA, which is not explained in
the Dipika.
3 Gramakan/aka, either the abuse met with in villages, or the
objects of the senses (indriyagrdma).
8 Bhayantér6 bhavanti. Bhayant4ré is explained: who
go (gant4rah) from bhava to Méksha.
BOOK 2, LECTURE 2. 381
of (good) Karman, born in one of the regions of the
gods. Among very beautiful, very splendid, very
excellent, very glorious, very strong, very powerful,
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 long down-reaching garland; having
divine colours, touches, constitution (of the body),
and rank; lighting up and illumining all ten quarters
(of the universe) with 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
1 The following description contains passages recurring in the
Kalpa Sftra, δὲ 14, 15.
3 Karnapi+ha.
382 sOTRAKRITANGA.
practising righteousness, (&c., all as in § 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 Sramamzas,
who comprehend (the doctrine about) living beings
and things without life, who understand (the dif-
ference between) virtues and sins, who are well
grounded in (the knowledge of) the Asravas, Sam-
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, Suvarzas, Yakshas,
Rakshasas, Kinnaras, Kimpurushas, Garudas, 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 ὃ 76: ‘The MSS. of the text
generally differ from one another in this passage; the text com-
mented upon in the Zik4’ 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
Silanka’s above remark with some verbal alterations.
3 Kriyadhikarana. 5. Asahaya.
BOOK 2, LECTURE 2. 383
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 Pésaha-fast
on the fourteenth and eighth days of the month, on
certain festivals*, and on full-moon days. They
provide the Nirgrantha Sramazas 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 Silavratas
and Guzavratas‘, the Viramaza, the Pratyakhyana,
’ Here the commentator inserts the following story: In
R4gagrzha 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 underground
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.
3. Usiyaphaliha=udéhritaparigha. The commentator mis-
takes phaliha for spa/ika, and vainly labours to make out a sound
meaning.
8 Uddish/a.
4 Concerning the Gumavratas see Bhandarkar’s Report, 1883, 1884,
p-114. The Stlavratas are apparently identical with the Anuvratas,
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) Pésaha-abstinences. Uvasaga Dasdo,
translation, p. 41.
384 SOTRAKRITANGA,
the Pésaha-fasts, and austerities which they have
vowed to perform’. (76)
Living in this way they are for many years fol-
lowers of the Sramazas, 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 ina 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
1 The same passage occurs below, 7, 4, and Aupap&tika Sftra,
§ 124. Upasakadasa, ὃ 66.
3 Sam4dhiy, which is elsewhere explained by méksha, but in our
case it cannot be final liberation, but a state of purity of the soul.
δ᾽ 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 Kriyé-
vada, those of the Akriy4vada, those of the Ag#4-
nikavada, and those of the Vainayikavada. These
(philosophers) teach final beatitude, they teach final
deliverance, they speak as Srdvakas, 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
1 According to the commentators there are 180 schools of
Kriyavadins, 84 of Akriyavadins, 67 of Ag#anikavadins, and 32 of
Vainayikavadins. These numbers are arrived at by calculation,
not by actual observation. E.g. the 180 possible schools of the
Kriyavadins are calculated in the following way. The nine cate-
gories of the Gainas are: giva, agiva, 4srava, samvara,
nirgara, puzya, papa, bandha, and méksha. Each of them
may be regarded as svatah and parata4, as nitya and anitya
with regard to kala, fsvara, 4tma, niyati, and svabhava. By
multiplying 9 successively in 2, 2, 5, we find 180 to be the number
of possible schools of Kriyavadins.
* Le. they learn these heresies from their teachers, and teach
them to their pupils.
[45] ce
386 SOTRAKRITANGA.
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 itis burned?’ ‘(We shall suffer) pain.’ ‘ Because
you are afraid of pain, you hold back your hands!’
(So are all creatures averse to pain). This isa 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 Sramazas and Brah-
mazas who say that all sorts of living beings may be
beaten or treated with violence or abused or tor-
1 NiyAgapadivanna. * Tula.
5. Samésarana = samavasarana, explained: dharmavifara,
viz. of the true adage: 4tmavat sarvabhftani ya’ pasyati sa
pasyati.
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*. (80)
They will many times undergo punishment, pulling
out of the hair, threatening, putting in irons, (&c.,
similar as in § 63, all down to) whirling round; (they
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 Samsara. 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 Sramazas and Brahmazas 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 8, have not attained perfection, (&c.,
all down to) have not, nor do, nor will put an end to
all misery. (83)
Agantu. 3. Kalankalibhava.
5 Described in §§ 5-21. See p. 365, note 3.
Cc2
388 SOTRAKRITANGA.
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 Samsara), 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 (Gambdsvamin)! I (Sudharman)
have heard the following discourse from the Vener-
able (Mahavira). We now come to the Lecture
called ‘Knowledge 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 Nagargunfyas :
‘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}. (1)
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 ὅ,
and some are of a sixth kind called sammfr/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
Nagarguniyas 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 Nag4rguniyas were.
1 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 Sinéha, explained: snigdhabhava. In the sequel where
plants are spoken of, I shall render this word by ‘sap’ or ‘humours,’
as the context may require.
® T.e. the food assimilated by the tree is the material of which its
different parts, as root, stem, leaves, &c., are formed, and these
parts are of manifold form, colours, &c.
390 SOTRAKRITANGA.
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 § 1, 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 in § 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 § 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
1 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, giva, pervades the whole tree; it is the soul of the
tree. Separate givas, however, reside in the roots, &c.
δ᾽ Agghéruha=adhy4roha, explained in the Dipik4: valli-
vriksha. 4 Trina,
BOOK 2, LECTURE 3. 391
it is said that ‘herbs!’ and ‘plants®’ are to be treated
in four paragraphs each.) (10-15)
And again it has been said of old: some beings
born in earth, (&c., all as in § 1, down to) growing
there in particles of earth that are the origin of
various things, come forth as Aya, Kaya, Kuhaza,
Kandu, Uvvéhaliya, Nivvéhaliya, Esava, Sakéha,
Khattaga, Vasaziya*, (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 §§ 1-11, 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, Αναρα δ, Pamaga, Sévala 5,
Kalambuya’, Kaséruya*, Ka&&habhéziya, Uppala,
1 Osahi= Oshadhi. 3 Hariya=harita.
* All the commentators say about the words Aya, &c. (which
offer some various readings in the MSS.), is that they denote
particular plants (vanaspativisésha) which must be learned from
people (who know them). I give the words in their Prakrzt form,
and do not attempt to transpose them into Sanskrit.
‘ For there are no Ayas originated by Ayas except through
their seed.
5 Avak4, a grassy plant growing in marshy land, Blyxa
Octandra.
5 Saivala, the aquatic plant Vallisneria.
1 Kadamba, Nauclea Kadamba.
5 Kas€ru, Scirpus Kysoor.
392 sSOTRAKRITANGA.
Pauma, Kumuya, Naliza'!, Subhagaséziya, Podariya,
Mah4pondariya, Sayavatta, Sahassavatta, Kalhara,
Kékazada, Tamarasa?, as stalks and fibres of lotus,
as Pukkhala*, and Pukkhalatthibhaga. (The rest
similar as in § 2.) (18)
And again 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) Kara 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 § 2, down
to the end). (20)
1 The last four are well-known varieties of lotus, called in Sanskrit:
utpala, padma, kumuda, nalina.
* The Sanskrit of the last seven items is: pudarika, mah4pund-
arika, satapattra, sahasrapattra, kahl4ra, k6kanada, and témarasa ;
they are all varieties of lotus.
8 Pushkara.
4“ This is to be detailed in the same way as with trees and
creepers.
BOOK 2, LECTURE 3. 393
And again 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 theirhumours. Therein are born the souls of
different men, viz. of those born in Karmabhidmi?, or
in Akarmabhimi, 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 coming
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
Karmabhimi, or Akarmabhimi, or in the minor
continents, of Aryas and barbarians, are of mani-
1 Compare note 1, p. 225.
* Both are indicated in the text by biga. According to Silanka,
a male will be produced if the semen is in excess ; a female, if the
blood; a neuter, if they are equally balanced.
* Avakasa. According to Stlanka, a male is produced from
the right side of the womb, a female from the left, a neuter from
both together.
“ὁ yam = 6gas,
δ᾽ Paliyagam, explained garbhaparipaka.
394 SOTRAKRITANGA.
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 ὃ, AsAlika, 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,
1 See Uttaridhyayana XXXVI, 173; above, p. 223.
3 Compare Uttaridhyayana XXXVI, 180, ibidem.
5 Agagara, literally serpents which devour goats.
“ Mahéraga. According to the Guzeratf gloss these snakes
are a thousand yéganas long.
BOOK 2, LECTURE 3. 395
Khéras, Gharakéillas1, Vissambharas 2, rats, man-
gooses, Paildiyas, cats, Géhas, KAupp4iyas*. (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
§ 1, 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 in § 1,
1 Grthakékila, probably identical with gr#hagélika, a lizard.
2 Visvambhara 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 Aatushp4dika, quadruped; but then the word
must be taken in a restricted sense, perhaps, small quadrupeds.
4 See Uttaradhyayana XXXVI, 187; above, p.224. Perhaps bee-
tles and butterflies are intended by the two last kinds of pakshins?
> Anusiya=anusfta or anusyfita.
5 Durfivasambhava. Τ᾿ Khuruduga.
396 SOTRAKRITANGA.
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 downward
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 again it has been said of old: some beings,
born in water, (&c., all similar as in § 1, down 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 § 1, down to)
come forth in water-bodies produced by other water-
bodies. These beings feed on the humours of those
other water-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 § 1, down to)
come forth as movable creatures in the water
1 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 § 1, 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 ᾧ 1, 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, Abhravdluka ; 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.
2. 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 sOTRAKRITANGA.
3. Hyacinth, natron, Anka, crystal, Léhitaksha,
emerald, Masdragalla, Bhugamééaka, and sapphire ;
4. Kandana, red chalk, Hamsagarbha, Pulaka,
and sulphur; Aandraprabha, lapis lazuli, Galakanta,
and Sdryak4nta.
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 again it has been said of old: all sorts of
living beings, 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
through 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 (Gambfsvamin)! 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’, that may not
consider the operations ὃ 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 4 the operations of his mind,
speech, and body, nor does see even a dream; still
he commits sins ® (1)
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 see even a dream.’
1 «May ’ is to render yAvi=4api. This word is used here to
indicate that the reverse is true in other cases. This paragraph
emphasises the Gaina doctrine that the Self or 4tman is the direct
cause of all actions of an individual being, in opposition to the
Sankhya philosophers who maintain the absolute inactivity of the
purusha, and to the Bauddhas who deny the existence of a separate
&tman altogether.
® Literally, sleeping (sutta = supta).
5 Literally, speeches (vakka = vakya).
‘ We ought, perhaps, to translate: if he is not conscious of, &c.
5 T.e. when consciousness is fainter than in a dream.
5 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 €kéndriyas 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 SOTRAKRITANGA.
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)!: ‘The Venerable One
has assigned the six classes of living beings as the
reason : the earth-lives, (&c., all down to) movable ἡ
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 Af#arya says): ‘The Venerable One has
illustrated this by the example of a murderer:
1 These words here and in the sequel are in Sanskrit; they
probably are a gloss.
BOOK 2, LECTURE 4. 401
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 Aé#4rya 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 beings, is a man
1 The Nagarguniyas have another reading (where, is not stated
by Stlanka): 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.
3 The original repeats the preceding passage in full. I abridge
it here and in the sequel.
8.1.6. every soul, even that of a being with but one organ of sense.
[45] pd
402 SOTRAKRITANGA.
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#drya 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 down 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,
1 Silénka 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. § 1 contains the proposition, pratig#4,
§ 3 the cause, hétu, ὃ 4 the exemplification, udaharana or
drishéanta, ὃ 5 the upanaya or that part which shows that the
hétu 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#d4vayavam anum4nam
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 § 1, 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 § 4) against all
1 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 Sfitras 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.
542
404 SOTRAKRITANGA.
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 beings 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 § 1, down to) commits sins, (10)
(The opponent asks): ‘What must one do or
cause to Le done, in order to become controlled and
restrained, to avoid and renounce sins?’ (The Aéarya
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’.
1 T here abridge the text which is identical with II, 1, 48 ff,
P. 351.
BOOK 2, LECTURE 5. 405
This constant, permanent, eternal, true Law has
been taught by wise men who comprehend ll
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
1 The Gainas 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
406 SOTRAKRITANGA.
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
audérika’, 4hdrika, and karmaza bodies, nor
the substratum of the idea (simanya) ‘world’; it is not eternal as
far as its ever-changing state is meant.
1 SAstfraA, 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 Nirvaza and others not.
5. AhakammAzi, see p. 131, note 7.
3 The Gainas assume that each individual possesses five bodies :
(1) audarika, or the body that is seen; (2) karmaaa, receptacle
of Karman, it is composed of Karman particles; (3) taigasa,
a body composed of particles of fire, it causes digestion;
(4) 4haraka, a subtile body of the soul, with which he goes to
distant places (e.g. when a Aaturdasapfirvin goes to the Kévalin
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. 407
that everything cannot everywhere come into exist-
ence, nor that it can. (10)
From these alternatives, &c. (11)
Do not maintain that the world does not exist,
maintain that it exists. (12)
Do not maintain that Giva and Agtva 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 ΧΙ:
‘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 4haraka and
vaikriya sarfras is developed from the popular belief that the
soul in sleep leaves the body and travels far away. Compare also
the Sankhya terms vaikrzta and taigasa, Garbe, Die Samkhya-
Philosophie, pp. 236, 249.
1 According to the commentator this is said against the Sankhya
philosophy, for as everything is an effect of Prakrzti,and Prakriti is
present everywhere, everything may come into existence everywhere.
* Puzyamandpapam. The one is the good Karman (subham
karmapudgalam) ; the other, the bad.
408 SOTRAKRITANGA.
Do not maintain that anger and pride do not
exist, but that they exist. (20)
Do not maintain that deceit and greed 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 thing 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
Sramazas 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 well-behaved
monks who lead a pure life, and that those others
lead an impure life. (31)
1 See Uttarddhyayana XXXVI, 62, 63, p. 212.
2 Véra=vaira, explained karmabandha,
BOOK 2, LECTURE
A wise monk should not say:
this householder) or we do not
improve his chances for final libera
A monk should conform himself
taught by the Ginas, and wander abo
final liberation. (33) \
Thus I say. \
SIXTH LECTURE,
CALLED
ARDRAKA?,
GésAla.
‘Listen, Ardraka’, to what (Mah4vtra) 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. (1)
1 Santimaggam ka vihaé=sAntimArgam ka vrimhayét.
* 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 Mah4vira, 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 Sré-
nika 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 gath4s by the author of the Niryukti—The names
of the opponents not stated in the text of the verses are supplied
from the commentaries.
5. This name is spelt either Ardra or Ardraka, Adda in Prakrit.
408
—_—~
sSOTRAKRITANGA.
‘ 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.’
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 Sramaza or Brdhmaza 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 3. (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 Sramazas, him
I call a Sramaza.” (6)
1 According to the commentators, Gésdla intimates that Mah4vira
had found it very inconvenient to live alone, because he was then
exposed to many injuries; so he set up as a Tirthakara.
* Tahakke=tatharka. Ar&é is here explained as equal to
lésya,
δι Anuvrata. They are a modification of the great vows,
intended for the laity. See Bhandarkar’s Report, p. 114.
BOOK 2, LECTURE 6. 411
GésAla.
(‘As your Law makes it no sin for Mah4vira 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)
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 Sramamas. (8)
“If those who eat seeds, use (cold) water, and have
intercourse with women, are admitted to be Srama-
nas, then householders too are Sramamzas; 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)
GésAla.
‘In making this statement you blame all philo-
sophers alike!’
Ardraka.
“ Every philosopher praises his own doctrines and
makes them known. (11)
“ Sramazas and Bréhmamzas blame one another
when they teach (their doctrines). (The truth, they
1.1.6. if the characteristic mark of a Sramama 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 SOTRAKRITANGA.
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)
“Tf 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)
GésAla.
‘Out of fear your Sramava 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)
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)". (17)
1 As the commentators explain: he is actuated by the Karman,
by virtue of which he has become a prophet (tirthakaranima-
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).” (18)
GésAla.
‘As a merchant desirous of gain (shows) his wares
and attracts a crowd to do business, in a similar way
(acts) the Sramaza G7atrzputra. 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. Méksha); this is
the gain which a Sramaza 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 1, (23)
“ They do not always make profit, nor does it last
1 Néha or nédha. According to Stilanka it 18 τῷ πὰ iha: ‘not
even here (do they find the profit they seek).’ I think it may be
the Prakrzt of anékadh&. It may, however, stand for snéh44, in
which case the meaning would be: love’s (reward will be) pain.
414 SOTRAKRITANGA.
for ever; they meet with both results (success and
failure) 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 ; ora
1 Vayanti te dé vi gunésdayammi=vraganti té dvavapi
gua#4vudayé. The usual reading adopted by the commentators
is guz6 for guné. They translate: vadanti t@ dvau vigata-
guz6dayau 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 Gésdla is met, on his way to
Mahavira, by Buddhists who engage him in the following dis-
cussion. ,
5 Pinnfgapinzdi. The commentators explain piznfga
(=pinyAka) by khala, and pi#di by bhinnaka (?) or sakala.
Silanka gives the following explanation. During a struggle with
savage men (mléé4ha) some one runs away and throws his cloak off
ona 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=mléskha.
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 ora 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 Ardpa (dhatu)2’ (29)
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)
+ Punznakhandha=puayaskandha.
3. Aroppa. This is apparently derived from Ατῶρα as rendered
in the text. Ar(padhftu is the highest heaven of the Buddhists ;
compare Burnouf, Le Lotus de la Bonne Loi, p. 807.
5. Urdla=ud4ra, here explained niss4ra, void of sense.
416 sSOTRAKRITANGA.
“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. (37)
“You are irreligious, unworthy men, devoted to
foolish pleasures, who say that partaking heartily of
this meat you are not soiled by sin. (38)
“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
G#atr7putras®, 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)
1 Anubhae=anubhaga4, explained karmavip&ka.
3 Anudharma.
* Iha samyat4n4m, who control themselves in this (creed of
the Gainas).
“ Khannapad6pagivin. 5 Te. the Gainas.
BOOK 2, LECTURE 6. 417
“(Having reached) this perfection! in the Law of
the Nirgranthas and standing firm in it, one should
live without deceit®. The awakened sage who is
endowed with all virtues thereby obtained very
great fame.” (42)
A Védic Priest.
‘Those who always feed two thousand holy®
mendicants, acquire great merit and become gods.
This is the teaching of the Véda.’ (43)
Ardraka.
“ He who always feeds two thousand holy cats ὁ
(i.e. Brahmazas), 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 Védantin 5.
‘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. 2 Anihé. 3 SnAtaka, cf. Manu XI, 1.
* Kulalaya=kulaéa, explained marg4ra. Another explana-
tion is: who live (alaya) in houses.
5 Nisam, literally, night.
® Silanka calls this opponent an Ekadazdin, and ascribes to him
the views of the Sankhya philosophy. But it is evident from the
sequel that he is a Védantin, as the commentators admit in their
comment on the next verse.
[45] Ee
418 SOTRAKRITANGA.
‘(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)
rdraka.
“(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 Brahmazas, Kshattriyas, Vaisyas, and Sddras},
insects, birds, and snakes; all would be men and
gods. (48)
“Those who do not know all things by Kévala
(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 Kévala
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)
1 Pessa = préshya, 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 Silanka adds, explaining thus the words avi ya (api 4a)
aftersamvakkharéna. The Hastitapasas are mentioned in a list of
the different Tapasas in the Aupap&tika Sdtra, ed. Leumann, ὃ 74.
BOOK 2, LECTURE 7. 419
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 Sramama, he is un-
worthy, and works his perdition. Such men will
not become Kévalins.” (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 Ragagrvzha: it was rich, happy, thriving,
&c.2- Outside of Ragagyzha, in a north-eastern
' Buddhassa 4nai,
® This ‘&c.’ refers to the typical description of towns. Our text
contains only the first words of the description, but the Aupap4-
tika Stra, § 1, gives it at length.
Ee2
420 SOTRAKRITANGA.
direction, there was the suburb Nalanda ; it contained
many hundreds of buildings, &c.' (1)
In that suburb Naland4 there was a householder
called Lépa; 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 Lépa, a follower of the Sramazas,
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 Lépa possessed, in a north-
eastern direction from the suburb NaAlandA, a bath-
ing-hall, called Séshadravy4?; it contained many
hundreds of pillars, was beautiful, &c. In a north-
eastern direction from this bathing-hall Séshadravyé,
there was a park called Hastiyama. (Description of
the park 3) (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 PédAala,
a Nirgrantha and follower of Parsva *, of the Médarya
Gétra. 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,
11 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,’
δ. The text is given in the Aupapatika Sftra, § 3.
* Compare the Twenty-second Lecture of the Uttaradhyayana.
BOOK 2, LECTURE 7. 421
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 PédAila : “Well, long-lived
one, I shall see about it, when I have heard and
understood (your question).” And Udaka, the son of
Pédala, spoke thus to the Venerable Gautama: (5)
‘O long-lived Gautama, there are Nirgrantha
Sramamnas, called Kuméraputras, who profess your
creed; they make a zealous! householder, a follower
of the Sramazas, 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 dol 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
1 Uvasampanna.
5 These words seem to refer to an apologue told by the
commentator: King Ratnasékhara 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.
5. Viz. that by abstaining from slaughter of living beings they kill
no living beings.
422 SOTRAKRITANGA.
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
Pédhala: “Ο long-lived Udaka, we certainly do not
approve of it. The Sramazas or Brahmazas who
say thus, speak thus, declare thus, and explain thus,
do not speak as Sramavas 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
1 Le. by specifying the movable beings as beings which are
movable ones for the time being.
? E.g. if ἃ man vows to kill no Brahmama (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 Brahmaza.
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 Péddla, spoke thus:
‘Which beings do you call movable beings ? movable
ones or others ?’
And Gautama spoke thus to Udaka, the son of
Pédhéla: “O long-lived Udaka, what you call
beings which are, for the time being, movable
ones, we call movable beings; and what we call
movable beings, you call beings which are, for the
time being, movable ones. Both expressions are
equal, and mean the same thing. O long-lived
one, why do you think it more correct to say: beings
which are, for the time being, movable ones; and
why do you think it incorrect to say: movable
beings, that you censure the one expression, and
applaud the other? This your interpretation is not
right. (9)
“And the Venerable One has spoken thus: Some
men there are who say: we cannot, submitting to
the tonsure, renounce the life of a householder and
enter the monastic state, but we shall gradually
conform to the Gétra (i.e. community of the monks).
Accordingly they make known the limits’, fix the
limits, determine the limits (beyond which they will
not go in the enjoyment of worldly goods); and
1 Literally, the number. A sample of such vows is given in the
beginning of the Uvasaga Das4o, see Hoernle’s edition, § 16 ff.
424 SOTRAKRITANGA.
renounce injury to movable beings, except on the
order? (of an established authority)—as the house-
holder caused one of the captured thieves to be set
free. And this turns out to their benefit. (10)
“ Movable beings are called so, when they get this
character? through the taking effect of the Karman
relating to movable beings. But when their duration
of life as movable beings comes to its close, the
(soul), embodied in a movable being, leaves its life
as such and becomes embodied in an immovable
being. Immovable beings are called so, when they
get this character through the taking effect of the
Karman relating to immovable beings. But when
their duration of life as an immovable being comes
to its close, the (soul), embodied in an immovable
being, leaves its life as such and takes again
a new form of existence; they are (then) called*®
animated beings, (animals) of large bodies, or of
long life.” (11)
And Udaka, the son of Péd#dla, spoke thus to
the Venerable Gautama: ‘Is there not a chance,
that a follower of the Sramamzas, though he has
renounced slaughter of but one class of living
beings, ceases altogether to injure any*? Why do
’ Abhiyéga. Sfl4nka enumerates four kinds of abhiydédga:
gana-, bala-, devaté-abhiydéga, and gurunigraha.
3. N4ma, literally, name.
5 They are called (vuédanti=ufyanté) 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.
4 The question discussed in the following paragraphs is whether,
at some future time, all movable beings in the Samsfra 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 Pédhdla: “O long-lived one, we? do not
admit what you say; viz. that there is a chance that
a follower of the Sramamas 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 Sramazas 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
1 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.
3 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 SOTRAKRITANGA.
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: ‘1 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 Sramaza, 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 Sramamas,
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:
“ΤΟ 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
1 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, Nirvaza; 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:
“Ἱ put a question to the Nirgranthas. O long-lived
1 δὲ gé sé givé, literally, his soul.
3 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 commentary.
428 SOTRAKRITANGA.
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 Sramana
at first, was a Sramamza afterwards, and is no Sramana
now. It is not lawful for Nirgrantha Sramazas 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 Sramazas, 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
Pésaha 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*. They will also
make the following renunciation: ‘neither do nor
cause anything (sinful) to be done for my sake.’
1 N6 insatthé sama#thé; 1 think the Sanskrit of this phrase,
which is not explained by the commentator, is πὸ ayam arthak
samartha&,
3 Viz. ‘I will not do it, nor cause it to be done, either in thought
or in word or in deed.’ Compare Uvasaga Dasdo, Hoernle’s edition,
$13 ff.
BOOK 2, LECTURE 7. 429
Having (on Pésaha-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 life?” ‘Certainly, they do make such
an end of their life.’ “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 Sramazas, 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
Pésaha 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
Sramamas 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
1 SamléhanaghisanaghAsiya. 3 See II, 2, 61.
430 sOTRAKRITANGA.
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
taking the vows of a follower of the Sramaaas 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 Sramazas abstains from injuring through life.
They die after him. They are called animated
beings, (&c., the rest as in § 13).” (23)
1 Asuriya. Stlanka here offers a second explanation of this
word, viz. asQrya, 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 Sramazas, who have made
this declaration: we are not able to strictly observe
the Pésaha-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 Désavak4sika': (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 Sramazas abstains from
injuring till his death, will leave their life, and will
then be born, within the same limits, as movable
living beings, which the follower of the Sramazas
abstains from injuring till his death. With regard to
them the follower of the Sramazas has made a good
renunciation. They are called animated beings, (&c.,
the rest as before). (26)
“The movable beings within those limits, &c.*, will,
1 The Désdvak4sika ‘consists in drawing closer or contracting
every day the limits already laid down (in accordance with the
Gunavratas) to the range of one’s travels,’ ἄς. The Gunavrata
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.114f. The explanation in the commentary
materially agrees with the above.
3 The original repeats the phrases of the preceding paragraph.
432 SOTRAKRITANGA.
after their death, be born within the same limits as
immovable beings, from injuring which without
a purpose the follower of the Sramazas 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.
1 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 movable 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) Sramaza or Br&éhmama 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 Pédféla, 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 Sramaza
or Brahmaza whomsoever even one noble religious
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.” (37)
Then Udaka, the son of Péd/4la, spoke thus to
the Venerable Gautama: ‘As I had not before
[45] Ff
434 SOTRAKRITANGA.
known, heard, understood, and comprehended these
words, I did not believe 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 delivered 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 believe, accept, and approve
of their meaning. It is just as you say!’ (38)
Then the Venerable Gautama spoke thus to Udaka,
the son of Pédsdla: “ Believe it, sir; accept it, sir;
approve of it, sir; it is just as we have said.” Then
Udaka, the son of Péd#dla, 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 Pratikramaza*.’ (39)
Then the Venerable Gautama went with Udaka,
the son of PédAla, to the Venerable Ascetic Mah4-
vira, Then Udaka, the son of Péddla, solemnly
circumambulated the Venerable Ascetic Mahavira
three times from the left to the right, and having
done so he praised and worshipped him, and then he
spoke thus: ‘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
Pratikramaza. May it so please you, beloved of the
1 See above, p. 121, note 2. In this way the creed of Ῥᾶγενα is
characterised in contradistinction to that of Mah4vira.
2 ‘Pratikramaza is the expiation of sins... by means of
Nindana Garhama, Alésanf, and other processes. Nindana is
condemning the sinful act or repenting of it to oneself; Garhana
is doing the same before a Guru; and Aléfana is making a con-
fession of it to the Guru.’ Bhandarkar, Report, p. 9, note f.
BOOK 2, LECTURE 7. 435
gods, do not deny me!’ Then, in the presence of
the Venerable Ascetic Mah4vira, Udaka, the son of
Pédhala, passed from the creed which enjoins four
vows, to the creed which enjoins the five great vows
and the Pratikramaza. (40)
Thus I say.
Ff2
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INDEX OF NAMES AND SUBJECTS.
Abhayadéva, page 346 note 1.
Activity, kinds of, 356 f.
Agita, 85 n2.
Agivika, 267 ἢ 1.
Agfanavada, 315.
Agfanavadin, 83 n 2, 291.
Ag#anikavada, 385.
Agnikumfra (Bhavanavasin), 225.
Agnisikha, 87 n 4.
Aharaka body, 406, ἢ 3.
Ahuka, 113 ἢ 2.
Aikshvaka, 86.
Airavana, Indra’s elephant, 290.
Adaranga, 345, 351 Ὦ 2, 353 ἢ 2, 354
N 2, 357 n, 358 ἢ 2,
Akarmabhfimi, 225, 393.
Akriyavada, 315, 385.
Akriyavadin, 83 ἢ 2, 291, 309, 316.
Adyuta (Kalpa), 226, 228.
Anata (Kalpa), 226, 228.
Andhakavrishzi, 118.
Angavidya, 70 ἢ 2.
Animals, aquatic, 223.
— terrestrial, 223.
— winged, 224.
Ankusa, 41.
Anuttara (gods), 227, 228, 291 ΠῚ.
Apabhramsa, 114 ἢ 2.
Aparagita (Anuttara), 227.
Ara, a Tirthakara, 85 ἢ 5, 86.
Arana (Kalpa), 226, 228.
Ardhavaitali, an art, 366.
rdraka, a Gaina sage, 409 ff.
Arishtanémi, 112, 114 2, 115.
Arfipadhatu, a heaven of the Bud-
dhists, 415.
Arya, 241.
Ary3 metre, 271 ἢ 2.
Asana, 197.
Ash&dba, 143, 144.
Asila, a rishi, 268.
Asita Dévala, 269 n 1.
Asphéta-bower, 81.
Astrology, 71 n1.
Asura, 34, 53, 250, 259, 318, 382.
Asurakumiara (Bhavanavasin), 225.
Asfirya, a hell, 280.
Asvaséna, 85 n 4.
Asvayuga, a month, 143.
Asvina, a month, 143 ἢ τ.
tharvami, incantations, 366 ἢ 5.
Audiarika body, 173, 406, ἢ 3.
Aupapatika Sfitra, 132 ἢ, 269 ΠῚ,
384 NI, 420 ἢ 3.
Avasarpini, 17 ἢ, 42 n 2, 200.
Aydédhy4, 85 n1, 2.
Bahuka, 268.
Bala, a Kandala, 50 n 1.
Bala, king of Hastinapura, 88 ἢ τ.
Balabhadra, a robber, 32 n.
Balabhadra, a king, 88.
Baladéva, 87 n 4.
Balak6shzéa, 50 ἢ 1.
Balasri, 88.
Bali, 86 π 1.
Barhaspatya, 236 ἢ 2.
Bauddha, 236 ἢ 2, 316 n 3.
Beings, living, subdivision of, 210 ff.
Benares, 50 n 1, 87 n4, 136.
Bhadra, mother of Maghavan, 85
Nn 3.
Bhadra, daughter of king Kausalika,
sont, 53.
Bhadrapada, a month, 143.
Bhandarkar, R. G., 50 ἢ 2, 69 n 1,
129 Ὦ 2, 155N 4, 163 Nn 3, 165
Ἢ 2, 182 ἢ 4, 327 ἢ 3, 383 ἢ 3,
431 nt,
Bharata, 85, n1.
Bharatavarsha, 85.
Bharunda, fabulous bird, 19, 378.
Bhashya, 134 ἢ 3.
Bhauméyika (gods), 225.
Bhavabhavana, 69 nr.
Bhavana, the twelve, 329 n 2.
Bhavanapati, 202, 207 n, 225 ff.
Bhavanavasin = Bhauméyika, 225.
Bhdga, a clan, 71, n2, 118 ἢ 2, 339.
Bhégaraga, 118 ἢ 2.
438
Bhrigu, (62), (65).
BhGta (Vyantara), 122 1, 226.
Bimbisara, 100 ἢ 2.
Brahmadatta, 57.
Brahmaléka (Kalpa), 226, 227.
Brahman, the creator, 244.
Brahman, name of a palace, 58.
Brahmaza = Mahavira, 310.
Brahmaaas, 418.
Brahmaraga, 87 ἢ 5.
Brihatkalpa, 183 n 5.
Buddha, 415.
Buddhists, 414 f.
Bukkasa, 15.
Chess, earliest mention of, 303 nt.
Danava, 77, 121.
Dantavakra, a king, 290.
Dasa, 183.
Dasara, 113 n 4.
Dasfrha, 113, 115.
Dasarna, 57, 87.
DasArnabhadra, 87 n1.
Dasasrutaskandha, 183 n 5.
Dasavaikalika, 116 na, 118 nt.
Dasyu, 43.
Dattaka, 274 nt.
Death with one’s will, 20.
— against one’s will, 20.
Désavakasika vow, 431, ἢ 1.
Désik6sha, 92 ἢ 3, 150 ἢ 4.
Dévaka, 113 ἢ 2.
Dévaki, 112, 113 n2.
Dévala, a rishi, 268.
Development, 153, 154.
Dhana, 32 ἢ.
Dharavéndra, a naga, 290.
DhGimabha hell, 221.
DhyAna, 179; arta’, raudra’,dharma’,
sukla°, 200 n 1.
Digambara, 69 nt, 119 ἢ 2, 267 Π 1.
Dégundaga gods, 88, n 2, 108.
Dé6sha, udgama’, 131 ἢ 7.
— udpadana’, 132 n.
— grahamaishana, 133 ἢ.
— paribhégaishana, 134 ἢ.
Drishtivada, 155, 345.
Dropping of case affixes, 128 n τ.
DvA¶, a cast of dice, 256.
Dvaraka, 113 na, 115.
Dvarak4vati, 87 ἢ 5.
Dvimukha, 87.
Dvipakumara (Bhavanavasin), 225.
Dvipayana, a rishi, 268,
Dviprishta or Dvipush¢i, 87 n 5.
GAINA SOTRAS.
Earth lives, 213.
Bkadandin, 245 n 2, 417 16.
shand-samiti, 27 n 1, 129.
Fick, 85 ἢ 2.
Fire lives, 217.
‘Former’ years, 16, 201.
Fortnight, dark, 372, 377.
Gambfisv4amin, (8), (73), 235.
Gambfi-tree, 48.
Ganadhara, 149, n 1.
Ganaya = Bauddhas, 238.
Gandharva, 8, 77, 121, 226, 250, 318.
Gaga, 290.
Ganges, 50 nt.
Garasandha, 113 ἢ 2.
Garbe, 214 n, 406 n 3.
Gardabhili, 82, 83.
Garga, 149.
Garuda, 290; gods, 382.
Gatha, 182.
Gauri, 50 nt.
Gautama, 112, 119 ff, 420 ff.
Gautama, law-book, 67 n 1.
Gaya, 86 n 3.
Gayaghésha, 136, 140, 141.
Gayanta (Anuttara gods), 227.
Generatio aequivoca, 224.
Ghanikakum§ra (Bhavanavisin), 225.
Gina, 45, 77.
Girnar, 115 n 1.
Givanmukti, 156 ἢ 8.
Givavifaravritti, 219 n 2.
GAanamarga, 26 n 1.
Gaatadharmakatha, 182 n 7.
GAatadhyayana, 182.
G&atri, a clan, 339.
G#iatrika, 256, 257.
GAAatriputra, 27, 232, 239, 261, 287,
289, 299, 413.
Gfatriputras=Gainas, 416.
Gésala, 245 ἢ 2, 409 f.
Gétama Gétra, 41 ἢ 2, 83.
Gétra=church or order, 321, 327,
423.
Graivéyaka (gods), 226, 228.
Grierson, 277 ἢ 5, 341 ἢ 4.
Gyésht4amfila, a month, 144.
Gy6tishanga, 137, 141.
Gy6tishka gods, 202, 207 n, 225 ff.
Haravigaya, a poem, 303 nt.
Haribhadra, 116 n 2.
Harikésa, 50, n1, 55.
— Bala, 50,
INDEX OF NAMES AND SUBJECTS.
439
Harishéza, 86, n 2.
Harivamsa, 117 ἢ τ.
Hastinapura, 56, 60, 85 n 4, 86n1,
87 nr.
Hastitapasa, a division of Tapasas,
418, n 2.
Hastiydma, a park, 420.
Hell, description of, 93 ff, 279 ff, 376.
Hémaégandra, 69 ΠῚ, 92 n 3, 95 ὩΙ,
118 ἢ 4, 150 ἢ 4.
Himavant, mountains, 339.
Hoernle, 383 ἢ 4, 423 ΠῚ, 428 ἢ 2.
Hiittemann, 29 ἢ 2.
Hypermetron, 339 n1.
Indra, 292.
Indradatta, 32 n.
Indrabhftti, 41 ἢ 2.
fsana (Kalpa), 226, 227.
fshatpragbhira, 212.
Ishukara, name of a town, 62;
τὰ, “ri, name of a king, 61, 62,
Isuyara= Ishukara, 62 ἢ 1.
Tsvara, the creator, 244.
Jackals in hell, 286.
Jolly, 237 ἢ 4.
Jupiter, planet, 366.
Kadambavaluka, river of hell, 94,
280.
Kailasa, 40.
Xaitra, a month, 143, nt.
Kakravala, 239 n1.
Kakutstha, 85 ἢ 5.
K4kutstha, 85 n 5.
Kalakfita, 77 nt, 105.
K4lagigara, a hill, 57.
Kali, a cast of dice, 256.
Kalidasa, 115 n 3.
Kalifga, 87.
Kalpa SGtra, 71 ἢ 2, roo ἢ 4, 360 ΠΙῚΙ,
371 n, 2381Π):.
Kamalavati, 62.
Kamasastra, 274 n 1.
Kambéga, 47, 126.
Kamp, 108.
Kampilya, 57, 80, 81, 86 n 2.
Kamsa, 113 n 2, 118 ἢ Δ.
Kandala, 15, 50, n 1, 301.
eatin iiggles 214.
Kanthaka, excellent horse, 47 n 2,
126 1.
Kapila, 31 n 1.
Karaka, 237 n 4.
Karakandu, 87.
Karka, 58.
Karmabhfini, 225, 393.
Karmana body, 173, 406 n 3.
Karttika, a month, 143.
Karttikéyanupréksha, 69 nr, 182 ἢ 4.
Karvaka, 236 n 4, 238 n 3.
Kasi, 57, 87.
Kasyapa, 8, 10, 15, 31 ΠΙ, 138, 158,
260 n 3, 265, 279, 288, 310,
314.
Kaurava, 339.
Kausalika, 50 n 1, 53.
Kausambi, 32 n, 102.
Kayétsarga, 55 n2, 147, 148, 149,
159, 164.
Késara, park, 81.
Késava (Krishna), 112, 115.
Kési, 119 ff.
Kévala, 152, 193.
Kbaluka, 245 ἢ 2.
Kimpurusha (Vyantara), 226, 382.
Kinnara, 77, 122, 226, 382.
Kitra, 56 ff.
Kitra, 115.
Késhtéaka park, 120.
Krishaa, 112 n 2, 113 n 2, 261 ἢ 3.
Krita, a cast of dice, 256.
Kriyavada, 315, 319, 385.
Kriyavadin, 83 n 2, 291, 309, 317,
319 n2.
Kshanikavadin, 83 ἢ 2.
Kshattriya, 418.
Kubéra, 117 n 2.
Kulala, 68 ni.
Kulani, 57.
Kumaraputra, Gainas, 421.
Kunthu, a Tirthakara, 85 ἢ 5, 86.
Kunthu, an insect, 15, 220.
KOrni, 134 n 3.
Kuru, 62 ἢ 1.
Lantaka (Kalpa), 226, 227.
Lavasaptama gods, 291.
Lekkbai, 321 n 3.
Lépa, a Gaina layman, 420 ff.
Lésy3, 56 ni, 181, 196 ff.
Leumann, E., 29 n 2, 57 ἢ, 58 n1,
60 nt, 2, 116 n2, 118 NY, 3,
175 N1, 179 N2, 212 NI, 269
NT, 339 ἢ 1, 346 NT, 373 Π 4.
Likkbavi, 321, 339.
Lékayatika, 342 nx.
Luke, 29 ἢ 2.
Madhyadésa, 268 nt.
440
Magadha, 106 f.
Magha, a month, 115 nx.
Ma§gha, the poet, 261 ἢ 3.
Maghavan, 85, n 3.
MahAbala, 88 ἢ 1.
Mahihari, 86 ἢ 2.
Mahfpadma, 86, ἢ 1.
Mahipraaza heaven, 84.
Mahfsukla (Kalpa), 226, 228.
Mahavagga, 83 ἢ 2.
Mahavira, 8, 21, 41 ἢ 2, 73.
Mahéndra mountain, 339.
Ma4héndra (Kalpa), 226, 227.
Mah6raga (Vyantara), 226.
Makara, 223.
Malaya mountain, 339.
Mallaki, 321 n 3.
Manaéparyaya, 152, 193.
Mandara mountain, 49, 93, 339, 378.
Mandikukshi Kaitya, 100.
Manérama, 36, 37.
Mara, 244 n 5.
Materialists, 339 f, 342 f.
Mathura, 112 n 2, 113 ἢ 2.
Matter, 153.
Matthew’s gospel, 29 ἢ 2, 300 ἢ 1.
Maya, 244, n 5.
Médarya Gdtra, 420.
Méghadfta, 115 ἢ 3.
Merchants, three, parable of, 29.
Méru, 111, 288.
Mithila, 36.
Mléékéa, 43, 241.
Méhaniya, 192, 193.
Mrigf, 88, 99.
Mrigiputra, 88 f, 99.
Mritaganga, 57.
Munisuvrata, 86 ἢ 1.
Naga gods, 382.
Nagakumara (Bhavanavasin), 225.
Nagarguniya, 254 n1, 3, 388n1,
401 η 1.
Naggati, 87.
Nagnagit (87).
Nahkabara, 117, 13
Nflanda, suburb “of Ragagriha, 41.
Nami, 35, 87, 268.
Namuéi, 86 n 1.
Nandana, Indra’s park, 100, 104, 290.
Nandana, a Baladéva, 87 n 4.
— (palace), 88.
Nandana-parks on Méru, 288.
Nandanavana, park on Méru, 288 ἢ 5.
Narayana, a rishi, 268 n 3.
Nastika, 236 ἢ 4.
GAINA SUTRAS.
Némi, 115 n 3.
Nila, 49 nt.
Nirgrantha, 52, 74 ff, &c.
Nishadha, a fabulous mountain, 289.
NG@purapandita, 118 n 4.
- Occult sciences, 366.
Padmagulma, 57.
Padméttara, 86 ἢ 1.
PAlita, 108.
Paly6pama, 84 n 1, 200 ff.
Pandaka, park on Méru, 288 n 5.
Pandaya, a forest on Méru, 288.
Panduka, see Pandaka,
Panini, 118 n 2.
Pankabha hell, 221.
Pa#tkala, 60, 61, 87.
Parasara, a rishi, 269.
Parishaha (of 22 kinds), 9.
Parisishtaparvan, 118 n 4.
Parsva, 119, 121, 420 ff,
Pasattha=parsvastha, 270 ἢ 1.
Pataggali, 118 ἢ 2.
Paurushi, 142 n1 ff.
Pausha, a month, 143.
Pédhila, father of Udaka, 420 ff.
Philguna, 143.
Pihunda, 108.
Pisika, 51 n 1, 225.
Plants, 2:15.
Pésaha, 23, ἢ 2, 428, 429, 431.
Prakalpa, 183.
Pravata (Kalpa), 226, 228.
Prasénagit, 32 n.
Pratikramana, 159, (163), 434, 435.
Pratikramana Sfitra, 148, 149.
Pratyékabuddha, 35 ἢ 2, 87 ἢ ἃ.
Pride, eight kinds of, 361 n1.
Puns, 26 ἢ 3, 242 ἢ 2, 170 ἢ 3,
331 ἢ 2.
Purandara, 117.
Purimatala, 57.
Pushtimarga, 269 n 3.
Quality, 153.
Ragagriha, 32 ἢ, 86 ἢ 3, 383, 419f.
Ragimati (Raga°, Ragi®), 113.
Raivataka, 115, n 2, 116.
Rakshasa, 77, 121, 226, 250, 318, 382.
R&akshasi, 35 n 1.
Rama (Baladéva), 112, 115.
Ramagupta, a rishi, 268.
Ramayana, 85 n 5, 144 ἢ 2, 321 ἢ 3.
Rashtrak@ita, 236 ἢ 1.
INDEX OF NAMES AND SUBJECTS.
Rathanémi, 112, 116, n 1, 117.
Ratnabha hell, 221.
Ratnakara, the poet, 303 n 1.
Ratnaprabha hell, 218 ἢ 3.
Ratnapura, a town, 421 n 2.
Ratnasékhara, a king, 421 n 2.
Rishabha, 71 ἢ 2, 85 n 1, 138, 249,
261 n 2.
R6hagupta, 245 n 2.
R6hini, 11a.
Rudradéva, 50 ἢ 1.
Rufaka, a fabulous mountain, 289.
Rupee, 374.
Rapini, 108.
Sagara, 85, n 2.
Sahadévi, 85 ἢ 4.
Sahasrara (Kalpa), 226, 228.
Saiva, 245 n 2.
Saivadhikarin, 237 ἢ 4.
Sakra=Indra, 36, 41, 87, 288.
Salavana, park on Méru, 288 n 5.
Salmali-tree, 84, 104, 290.
Sambhfita, 56 ff.
Samudrapila, 108.
Samudravigaya, king of Sravasti,
85 n 3.
Samucrergay#) king of Ragagréha,
86 n 3.
Samudravigaya, king of Saurikapura,
112, 117.
Sana, 197. :
Sanatkumiara, (60), 60 n 3, 85 n 4.
Sanatkumara (Kalpa), 226, 227.
Sazigaya, 80 ff.
Safgivani, a hell, 284.
Sankhya, 237,244 4,316n 3, 3421.
Santakshama, a hell, 281.
Santapani, a caldron in hell, 284.
Santi, 85, ἢ 5.
Sarkarabha hell, 221.
Sarvartha, a Vimana, 211.
Sarvarthasiddha (Anuttara gods),
227, 228.
Saudharma (Kalpa), 226, 227, 291.
Sauri, 112 ἢ 2.
Saurikapura, 112 n 2.
Sauryapura, 112 n 2.
Sauvira, 87.
Sceptics, 21.
Séshadravya, a bathing-hall, 420.
Siddha, 8, 77, 183.
Simile, 326, 338.
Sisupala, 261.
Sisup@lavadha, 115 n 1, 261 ἢ 3.
Sita, a river, 49.
441
Sita, the highest heaven, 212.
Siva, 112.
Skandha, the five skandhas of the
Buddhists, 238.
S6riyapura, 112 n 2.
Souls, 153.
Southern region, 372, 377.
Sravana, a month, 144.
Sravasti, 32 ἢ, 85 ἢ 3, 120.
Srénika, 100 f, 409 ἢ τ.
Srihkhalayamaka, 329 ἢ 1.
Story told, 383 n 1, 421 ἢ 2.
Subhagandra, 69 n 1.
Substance, 153.
Sudarsana, 48.
Sudarsana= Méru, 288, 289.
Sudharman, (8), (73), 235-
Sfidra, 301, 418.
Sugriva, a town, 88.
Sumanasavana, park on Méru, 288n 5.
Sunand§, 60 ἢ 3.
S€nyavadins, Bauddhas, 317 n 1.
Suparaza, 68 ; gods, 290, 382.
SGra, 112 n 2.
Sfirya Siddhanta, 218 n 3.
Sutanu, 117 ἢ 1.
Sfitrakritanga, 182 n 6, 183.
Suvarnzakumara (Bhavanavasin), 225.
Suvrata, 86 n1.
Svapaka, 50, 55, 57) 59-
Svayambhfi= Vishnu, 49, 290, 244,
Nn 4.
Svayamsambuddha, 32 n, 35 n2, 36.
Svétambara, 69 n 1, 119 ἢ 2.
Syadvada, 405 ἢ 1.
Syllogism, 402 ἢ 1.
Taigasa body, 172, 173, 406 ἢ 3.
Tama hell, 221.
Tamatama hell, 221.
Tankana, a hill tribe, 268.
Tpasa, 140, 418 n 2.
T4ragama, a rishi, 268.
Tathagata=tirthakara, 320, 332.
Tattvarthadhigama SGtra, 49 n 1.
Time, 153.
Tinduka grove, 50n1; apark,1aof;
tree, 51.
Tirtha, 165.
Trailékya Dipika, 49 n 1.
Trairasika, 245 n 2.
Tréta, a cast of dice, 256.
Tylor, 406 n 3.
Udadhikumara (Bhavanavasin), 225.
Udaka, follower of Parsva, 420 ff.
442
Udaya, 58.
Udayana, 87, n 2.
Ugra, 71, Ὁ 2, 321, 339.
Ugraséna, 113 ἢ 2, 118 n 2.
Uksa, 58.
Umisvati, 49 n 1, 152 n 1.
Usuyara=Ishukara, 62 ἢ 1.
Uttaradhyayana, 232.
Uvasaga Das4o, 23 ἢ 2, 27 2,71 1,
383 n 4, 384 Nn I, 423 DT,
428 ἢ 2.
agravaluka, 94.
algayanta (Anuttara gods), 227.
va riya body, 406 n 3.
Vaimanika, 202, 207 n, 225 ff.
Vainayika, 83, 291, 316; °vada, 385.
Vaisakha, a month, 143.
Vaisali, 27, 261.
Vaisalika, 27 ἢ 2.
Vaiséshika, 64 Ὁ 2, 245 Ὦ 2.
Vaisika, part of "the Kamasastra,
274N 1.
Vaisramana, 117, n 2.
Vaisravana, 117 Ὦ 2.
vale, 301, 418,
Vaitali, an art, 366,
Vaitdlika, a mountain in hell, 285.
Vaitaliya, metre, 249 ἢ 1.
Vaitaramt, river of hell, 95 n 3, 104,
270, 280.
Valukabha hell, 221.
Varaha Mihira, 38n1,70n 2.
Vardhamina, 120 f, 290.
Varibhadraka, a subdivision of the
Bhagavatas, 294 ἢ 3.
Varnaka, 339 n 1.
Vasishtha, law-book, 67 n 1.
VAasishthi, (65), 66.
Vastrakkhéda, 70 ἢ 2.
Vastuvidya, 70 n 2.
Vasudéva, 112 ἢ 2.
Vasudéva, 48, 87 n 5, 113.
GAINA SOTRAS.
Vatakumfra (Bhavanavasin), 225.
Véda, 137.
Védanta, 343 2.
Védantin, 237 n 1, 417.
Vénudéva, name of Garuda, 290.
Vénupalasika-lute, 276.
Venus, planet, 366.
Verse quoted, 4n 4,8 n 4, 24 3,
179 nN 4, 269 ἢ 3, 313 ἢ 1,
359 Ὦ 3.
Vétala, 105.
Vidéha, 41, 87, 268.
Vidyutkumara (Bhavanavasin), 225.
Vigaya, a Tirthakara, 87.
Vigaya (Anuttara gods), 227, 228.
igayaghésha, 136, 140, 141.
Vikrama, a poet, 115 n 3.
Vimala, 88 n 1.
Vimana, 164.
Vinayavada, 315.
Vishzu, 49 n 2, 86 n 1, 244 ἢ 5.
Vishnukumira, 86 ἢ 1.
Vishnu Purana, 113 na, 117 NT,
118 n 2.
Vishvakséna, name of Krishza, 290.
Vow of silence, 321.
Vrishai, 114.
Vukkasa, 301.
Vyantara gods, 122 ἢ 1, 202, 207 n,
225 ff.
Vyasa, 246 n 3.
Vyatyaya; liga’, vakana’, 1 ἢ 2.
Vyavabara Sftra, 183 ἢ 5.
Water lives, 215.
YAdava, 113 ἢ 2.
Yadu, 113 ἢ 4.
Yaksha, 16, 50n 1, 51 ff, 77, 122,
226, 382.
Yamaka, 329 n 1.
Yasa, two women, 32 n, 62.
Y6ga, 244 0 4, 343 ἢ 2.
INDEX OF
SANSKRIT AND PRAKR/T WORDS
OCCURRING IN THE TEXT AND THE NOTES.
akarmata, page 161, (172). anangapravisha, 155 n 2.
akalévarasréni, 45. anantanubandha, 194 ἢ 1.
akashaya-yathakhyata, 157. anasana, 175.
akasmat, used in Magadha, 358 ἢ 3. anisréshta, 132 ἢ.
akarana, 134 ἢ. anudharma, 416 n 2.
akukkué, r1o. anupariharika, 157 n 3.
akkésa, 9. anupasanta, 356 Π 1.
agandhana, 118 n 3. anupréksha, 69 n 1, 159, (165).
agnihétra, 138. anubhaga = karmavipaka, 169 ἢ 1,
anka, 214. 281n2, 416 ἢ 1.
ahga, 155, 345. antara, 209 n 3.
angavidya, 34. antaraya, 172, 193, 194, 195.
angula, 143, n 2. andhiya, 221.
akakkhu, 193 n 2. annaza, 9.
akakshurdarsana, 172 n 3. annaziya = ag#anika, 315 n 4.
akéla, 9. aparikarma, 176 ἢ 1.
akkbara, 370 ἢ 1. aparita, 133 ἢ.
akkbahim, 114 ἢ 2. appadiléha, 168 n 5.
akkbir6daya, 221. appattiya = krédha, 241.
akkbila, 221. appahartu, 338 n 4.
akkbivéhaya, 221. apratibaddhata, 159, (166).
agiva, 154, 207 n 3. apratyakhyana, 194 n1.
aggbusire, 134 n 4. apramana, 134 n.
aggboruha = adhyaréha, 390 ἢ 3. abhigama, 154.
ag#anavadin, 83 ἢ 2. abhinib6dha, 152 n1.
aghafighapatta, 321 ny. abhinfima, 250 n 1.
attbiya, 7 5. abhibhdyanazi = kévalin, 287 n 3.
anasiya = anasita, 286 nt, abhiy6ga, five kinds of, 424 ni.
anissa, 189 n 1. abhyutthana, 142.
aniha = nirmaya, 417 ἢ 2. abhraparala, 214.
anullaya, 219. abhravaluka, 214.
anuvrata, 410 ἢ 3. amalaka seed, 341.
anusasammi, 151 n 1. amfirta, 64 ἢ 2.
atasi seed, 341. aya, 28 ἢ 1.
attagami = Aptagamin, 309 nr. ayautéasi, 341 n 3.
addhasamaya, 208 ἢ 1. ayantrita (uncoined ὃ), 105 ἢ 3.
adharma, 153, 207. ara, 17 nD.
adhikaraniki, scil. kriya, 181 n 5. arani-wood, 341.
adhyavapfira, 132 ἢ. arati, 9, 190 ἢ 1.
adhy&brita, 132 ἢ. araim raim va, 308 Π 1.
444
arguma, a grass, 216 ἢ 5.
ardhapésa, 177, n 4.
alasa, 219.
alabha, 9.
aléka, 207 f.
avaga = avaka, an aquatic plant,
391.
avagaha, 153 n 4.
avadhi, 120, 152.
avadhig@ana, 193.
avamaratra, 143.
avamédarika, 175.
avirati, 184 n 3.
avihimsita, 353 n 7.
ashfapada, chess? 303 nr.
asamkhakala, 209 ἢ 2.
asamkhyéya, 200 ff.
asuratvabhavana, 230, 231.
astikdya, 153 n2, 1554, 157 ἢ 2.
asmakam (so pronounced in Ma-
gadha), 425 n2.
assakanni (asvakarna), 217 n 4.
ahagada = yathakrita, 307 nt.
akamaga, 264 n 1.
Akasa, 153 n 3.
a£4mla, 230.
Abarya, 179, ἢ 4.
akkbidya, 132 ἢ.
agivika, 132 n.
Agha, 154.
anadbiya, 48 n 1.
adana, 59 ni, 248 n2.
Adana-samiti, 129.
adhakarmika, 131 ἢ 7.
Aprikkbana, 142.
abhinib6dhika, 152, 193.
abhiyégikabhavana, 230, 231.
aya, a plant, 391.
dyatamgatvapratyagata, 177, ἢ 4.
ayama, 230 nt.
ayamaga, 72 n 2.
ayushka, 165, n 2, 194, 195.
dyuskarman, 192.
arambha, 135 ἢ 7.
arussa = drushya, 283 nt.
droppa = arfipa, 415 ἢ 2.
argava, 160, (169).
alambanéa, 167 ἢ 2.
alisanda, a plant, 374.
Aluya (aluka), 216, π 12.
al6éana, 158, (162).
varaniya, 195.
Avasyika, 142.
asatana, 184.
asdlika, a kind of snake, 394.
GAINA SOTRAS.
Asrama, 39.
dsupanna = Asupragé#a, 279 n 2, 288
n2.
Asurakivvisiya, 246 ἢ 2.
asuriya = asfrya, 430 nt.
dsrava, 81, 99, 194, &c.
aharapratydkhyana, 160, (167).
ikkata, a reed, 357.
ihgala, 134 ἢ.
inginimaraza, 176 ἢ 1.
ikkbakara, 142.
itthi, 9.
itthivéya, 162 n 4.
itvara, 175.
indagaiya, 220,
iriyavahiya, 364 n 2.
iryapathika, 364 ἢ 2.
irya-samiti, 129.
ukkala, 220.
ukkasa = mana, 248 ἢ 3.
ukk4sa = mana, 257 n 4.
uséara-samiti, 130.
uffa, 295 NI.
utkalika, 218 n τ.
utku#fana, 373 ἢ 2.
uttaraguza, 143, 144.
utpalakushra, 276.
utpddan4, 353 ἢ 4.
utsarpiai, 17 n, 42 ἢ 2, 200.
udaga, an aquatic plant ? 391.
udgama, 353 n 4.
uddishta, 383 n 3.
udbhinna, 132 ἢ.
unmisra, 132 ἢ.
unmisrita, 133 n.
upadésa, 154.
upadhipratyakhy4na, 160, (167).
upabhéga, 194 n 2.
upamé, 19 n 2.
upayukta, 130 n 3.
upayéga, 153 ἢ 6.
upasanta, 356 nr.
upasantamoha, 155 n 1.
upasampada, 142.
upadhyaya, 179 n 4.
ull6va, 204 ΠΣ.
uvasampanna, 421 n 1,
uvvéhaliya, a plant, 391.
usiza, 9.
usira, a perfume, 276.
usu = ishu, 283 n 2.
ussayana = mina, 302 n 5.
uhigaliya, 221.
INDEX OF SANSKRIT AND PRAKRIT WORDS.
rigvi, 178 n 2.
rishi, 244.
ékatva, 154 n1,
ékagramanadsannivésana, 159, (166).
ékéndriya, 42 nr.
égatta, 208, 213 n1.
égayata = ékakin, 286 ἢ 2.
élamizséa, a plant, 374.
éshana, 27 nr, 129, 131 3, 178,
353 4.
ésava, a plant, 391.
ésiya, 301 ἢ 2.
airyapathika, 172 ἢ 5, 298 n 3, 364
n2.
δὲ = ékad, 275 n 3.
8m, 140.
bgadba, 135 ἢ 2.
Sgihana, 211 Π 1.
6gha, 134 ἢ 2.
δηιᾶπα = apamana, 247 nt.
aughika, 134 n1.
auddésika, 131 n 7.
aupagrahika, 134 n 1.
kankana, 221.
kakkbabhiniya, a plant, 391.
katthahara (kashibahara): 220.
karédina, a plant, 357.
kandaka, tier, 288 n 3.
kanha, 217 (krishnakanda, nt).
kandarpabhavani, 230, 231.
kandu, a plant, 391.
kapittha, 198.
kami§r, 96 ἢ 2.
karanaguaa, 156 n 7.
karamaguaasrédhi, 163 n 1.
karanasatya, 160, (169).
karnapitha, 381 n 2.
karmapatha, 83 ἢ 2.
karvata, 176 ἢ 7.
kalankalibhava, 387 n 2.
kalama, a plant, 374.
kalambuya = kadamba, 391.
kalpa, 16, 164.
kalpasthita, 157 n 3.
kashayapratyakhyana, 160, (167).
aséruya = kaséru, 391.
kai = καρδία, 197 n 4.
kakini, jewels, 366 ἢ 4.
kakini, a small coin, 28.
k4fgika, 72 n 3.
kAamaduh, 104.
445
kaya, a plant, 391.
kayaklésa, 175.
kayaguptata, 160, (170).
kayagupti, 130.
kayasamadharana, 160, (170).
k4yiki, scil. kriya, 181 n 5.
karshapama, (28), 105.
kalapratikramana, 145, 147, 148.
kalasya pratyupékshav4, 159, (164).
kasha, 197.
kasavaga = napita, 276 ἢ 6.
kimpaka, 187.
kiriydthane, 355 n2.
kilvishabhavana, 230, 231.
kukkuda, 221.
kuddaphamaka, 116 π 1.
kuéséaka, a plant, 357.
kudambaya, 216 n 16.
kuduvvaya, 215.
kunda-flowers, 197.
kumira, 96 ἢ 2.
kula, 179 n 4.
kulattha, a plant, 374.
kulala, 68 ἢ 1.
kulalaya, kulata, margara, 417 n 4.
kusa, a grass, 357.
kuhaza, a plant, 391.
kuhama, 216 ἢ 8.
kuh4da, 96 ἢ 1.
kuhédavigga, 105 ἢ 5.
kGra, 391, 392.
kétana, 262 n 3.
kéyakandali, 215.
kotta=kurayitva, 285 n 4.
kotthala, 92.
k6drava, a kind of grain, 359.
kélasuzaya, 94 Nn 3.
kriyd, 154, 181 n 5.
krita, 132 ἢ,
krédhapinda, 133 ἢ.
kr6dhavigaya, 161, (171).
kr6sa, 212.
kshapakasrézi, 45 ἢ 2.
kshamApaza, 159, (164).
kshanti, 160, (169).
kshizaméha, 155 n 1.
khaladana, 369 n 1.
khalwzka, 150 ἢ 1.
khuruduga, 395 n 7.
khéta, 176 ἢ 6.
khéra, an animal, 395.
gakkba, (324).
gana, 149, 1, 179 ἢ 4.
ganipidage, 345.
446
GAINA SOTRAS,
ganthiyasatta, 195 n 1.
gandhana, 118 n 3.
gandhahastin, 113 ἢ 2.
galigaddaha, 150 n 1.
gavéshan4, 131 n 4.
ginamganika, 79 n 1.
gathash6dasaka, 235 n 1.
garava, 98 n1, 181 n1.
gah, 333 n1.
gilli, a swing, 373 n 3.
gukkha, 216 nt.
gufguka, 216 ἢ 5.
guza, 153 ΠῚ.
guzavrata, 383.
guvasthana, 155 ἢ 1, 172 n 4.
guptata, vide mané°, vag®, kaya’.
gupti, 52, 98, 107, 129, 135, &c.
gurusadharmikasusrfishana, 158,
(162),
gékkbaka, 145 0 3.
gotra, 193, 194, 195, 305, 322;
=church, 321, 327, 423.
gémfitrika, 177, n 4.
grahanaishama, 131 n 5, 133 ἢ.
gramakantaka, 380 ἢ 2.
glana, 179 n 4.
ghana (a wind), 218.
gharak6illa=grihak6kila, 395.
ghatin, 163 ἢ 3.
ghranéndriyanigraha, 161, (171).
kakkhu, 193 n 2. 2.
Aakra, 41.
Aakravartin, 85 ἢ 1.
éakshurindriyanigraha, 161, (171).
Aakshurdarsana, 172 n 3.
Aaturindriya, 43.
Aaturvimsatistava, 159, (163).
kandana, 214, 219.
Aandalaka, a copper vessel, 277 n 4.
Aaranakaranaparavid, 355 n 1.
dariy, 9.
karmafataka, 224 n 1.
Aauppaiya, an animal, 395.
Afuppaya, 103 Π 1.
AAritrasampannata, 160, (171).
Aikits8, 133 n.
Auya, 28 n 2.
AGrnay6ga, 133 n.
AGi8, 36 n 2.
Aaitya, 36 ἢ 2, 100 ἢ 3.
Aaityakarman, 242 ἢ 3.
Abattaga, a plant, 391.
Aéadmastha, 155 n 1, 157.
ebandana, 142.
Abanna=miaya, 257 0 2,
Abardita, 133 ἢ.
po 150N 4.
/éd6pasthapana, 157.
kboya, 341. ,
gagatthabhisi, 320 ἢ 2.
gamatya=yamaktya, 329.
gamaiya, 249 n 1.
gammayam, 332.
galakanta, 214.
galasari, 221.
galana=krédha, 248 ἢ 4.
galla, 9.
δϑγαπᾶ, 9, 130 ἢ 2.
gialaga, 219.
gaval, 215.
gihvéndriyanigraha, 161, (171).
giva, 154, 164n 5, 207 ἢ 3.
gbha, an animal, 395.
gf#anasampannata, 160, (170).
gianavaraniya, 192. ;
ghaiighi=kalaha, 349 n 3.
ghafigha=maya, 321 n 1.
dbanka, 95 n 2, 224, 324.
obey ob τίν 276.
tazaphasa, 9.
tanahara (trinahra), 220.
tathakara, 142.
tantavagiiya, 221.
tantuga, 13 n 2.
tapas, 159, (166).
tapasvin, 179 n 4.
tammfiyatta, tamém(ftkatva, 363 n 3.
talapura (a poison), 77.
talauda, 77 n 1.
tiustigga, 235 n 3.
tippimi, 346 ἢ 1.
tirikkha, 221 ἢ 4.
tumbaka, 197.
tula, 386 ἢ 2.
tuhaga, 217.
tGrya, 371.
trisha, 185 n 3.
trayastrimsa, 88 n 2.
trikatuka, 198.
trindriya, 43.
thandilla=kr6dha, 302 ἢ 4.
thilli, 373 n 4.
thihflya, 216,
INDEX OF SANSKRIT AND PRAKRIT WORDS.
447
damsamasaya, 9.
danda, 181 n 1.
dandasamadana, 356 ἢ 3.
darsanasampannata, 160, (171).
darsanavaraniya, 192.
davié=dravya, 333 n 2.
dayaka, 133 ἢ.
diga#kAa, 9.
duga, 220.
duttara, 186 n 1.
durfivasasmbhava, 395 ἢ 6.
duhamsduha, 254 n 3.
dfitakarman, 132 ἢ.
dévautté, 244 n 3.
désavakasika, 431 ἢ τ.
déhati=pasyati, 240 n 3.
dégu#khi, 25 ἢ 4.
d6la, 221.
désa, 56 ἢ 2.
dravya, 153 n 1.
dr6zamukha, 176 ἢ 8.
dvindriya, 42.
dharma, 153, 154, 207, &c.
dharmakathi, 159, (166).
dharmasraddha, 158, (162).
dhatrikarman, 132 ἢ.
dhinkama, 221.
dhuya, 257 n 6,
dhfima, 134 ἢ.
dhruva, 32 n.
nakshatra, 144.
Nnagara, 176 ἢ 3.
nandAvatta, 221.
nandyAvarta, 221 n 2.
napumsakavéda, 162 ἢ 4.
naya, 155.
nayuta, 29, nr.
nayutanga, 29 ἢ 1.
niman, 193, 194, 195.
niya=gfata, a simile, 338 ἢ 1.
nidgarthi, 2, n 2, 4 ἢ 2.
nikshipta, 133 ἢ,
nigama, 176 n 4.
nigraha, vide srétréndriya’, £akshur-
indriya’, ghranéndriya’, gihvénd-
riya’, sparsanéndriya’.
nidana, 60 n 3, 162 ἢ 3.
nidra, 193 n 2.
nidranidra, 193 ἢ 2.
ninda, 158, (163).
nimitta, 132 ἢ.
niyagarrhi, 4 n 2.
niyagapadivanna, 386 ἢ τ.
niyuta, 29 n 1.
nirgara, 14 n 1.
nirvéda, 158, (161).
nivvéhaliya, a plant, 391.
nishp4va, a plant, 374.
nisarga, 154.
nisthiy, 9.
nissde =nisray4, 350 n 1.
niya, 221.
nfima=pragééanna, 265 n τ.
nfima=miAyA, 241 n 3, 248 n 5.
naishédhikt, 142.
n6-kashaya, 172 n 1, r90n 1.
pailaiya, an animal, 395.
pakshapinda, 4 n 1.
pagisa=kr6édha, 257 ἢ 5.
pakkaka, 357 n 4.
pakkayati=pratyayati, 361 ἢ 4.
Paggava, 153 N 1,178 ἢ 1.
pa#sakusila, 80 ἢ 2.
pafikasikha=kumira, 294 ἢ 1.
pa#kéndriya, 43.
patupagaha, 371.
pattana, 176 ἢ 9.
padikamittu kalassa, 148 ἢ 4.
padiléha, 79 n 1.
pavaga, an aquatic plant, 391.
patangavithika, 177, ἢ 4.
pattahara (patrahara), 220.
pada, 143, ἢ Δ.
padakambala, 78 n 1.
panaka, 217.
panna, 9. ©
pappaka, a plant, 357.
para, a grass, 357.
paraka, a plant, 359.
parakada, 6 n 2, 204 ἢ 2.
paramadharmika, 182 n 5.
paravartan4, 159, (165).
paravritti, 132 n.
paritapaniki, scil. kriya, 181 ἢ 5.
pariprizkbana, 159, (165).
paribhégaishan4, 131 n 6, 134 n.
pariharavisuddhika, 157.
pariharika, 157 n 3.
parisaha, 9, 183 n 2.
paryastika, 3 n 2.
paryaya, 153 n 1.
paryayadharma, 109.
parvaga, 216 n 7.
paliu#éaga, 199 ἢ 3.
paliuf#ikana= maya, 302 n 2.
palimantha, 302 n 6.
palimokkha, 317 n 3.
paliyantam, 251 n 1.
paliyaga=paripaka, 393.
448
palyépam4, 84 n 1, 200 ff.
palli, 176 n 5.
pall6ya, 219.
palhatthiya, 3 n 2.
pasamsa=l6bha, 257 n 3.
paulla, slippers, 277 n 6.
pakasasant=indragala, 366 ἢ 6.
patala=samudra, 264 ἢ 2.
padap6pagamana, 176 n 1.
papa, 154.
pasattha=parsvastha, 240n2,270N 1.
piiga, 270.
pisthimammsi, 362 ἢ 1.
pinnagapindi, 414 n 3.
pivasa, 9.
pihita, 133 n.
pidbasappi= pitsasarpin, 269 ἢ 2.
pukkhalatthibhaga, 392.
pudbésiya, 293 ἢ 2, 318 n 2.
puznakhandha, puzyaskandha,415nr1.
punya, 154.
purana purabhédazf, 102 n 2, 451.
pulaka, 214.
puvvasamthuya, 7 n 2.
puhutta, 208 n 5, 213 Ὦ 1, 223 ἢ 3.
pitika, 132 n.
pfitikarman, 312 n τ.
piiyan’, 270 ἢ 4.
pfiyanasaé, 330 ἢ 2.
parva, 16 π 1, 29n1.
pfirvanga, 29 n 1.
prithaktva, 154 n 1.
pésa, 177, 0 4.
pokkbam, 102 nt.
pottiya, 221.
pottham, 102 ἢ 1.
δΔυτερδίαχαγδγα, 302 ἢ 1.
polla (pulla), 105 ἢ 2.
prakiraa, 155.
pradala, 193 ἢ 2.
prakalapraéala, 193 n 2.
pranita, 178 ἢ 3.
pratiprikkana, 142.
pratirfipata, 160, (168).
pratyakhyana, 159, (164), 194N1, 383.
pratyikhyana, vide sambhdéga’,
upadhi®, ahara’, kashaya’, ydga’,
sarira®, sahaya°’, bhakta°, sad-
bhava’.
pradésa, 194 ἢ 4.
pradésagra, 194 ἢ 4.
pramaaa, 155.
pravragya, 204.
prana, 164 n 5.
pranatipatiki kriy4, 181 ἢ 5.
pradudkaraa, 132 n.
GAINA SOTRAS.
pradvéshiki, scil. kriya, 181 n 5.
prabhritika, 132 ἢ.
pramitya, 132 n.
prayaséitta, 179.
prayaskittakarana, 159, (164).
prémadvéshamithyAdarsanavigaya,
161, (172).
phalagivatartAi, 297 ἢ 1.
phasuya, 6 ἢ τ.
phittai, 103 n 2.
badara, (34).
bandha, 154.
bahira, 155 ἢ 2.
biga, 154.
big6daka, 267 n 3, 313 ἢ 5.
buddha, 2 n 1, 31) 5 2, 7 2,
45, 45 n 3 and 5, 84 n 3.
bihaé, 45 ἢ 2.
bédhi, 34.
brahmagupti, 182 n 2.
brahman=mioksha, 413.
bhaktapratyakhyana,
176n tr,
bhadantinam, 101 n 1.
bhante, 338 n 2.
bhayaza=lébha, 302 n 3.
bhayantaré, 380 n 3.
bhavana, 69, 183 n 4.
bhavasatya, 160, (169).
bhash4-samiti, 129.
bhikshaéary4, 175.
bhikshudharma, 182 n 3.
bhugaméfaka, 214.
bhfita, 164 ἢ 5.
bh6ga, 194 n 3.
160, (168),
manghu, 34.
maggéattha = lébha, 248 n 6.
matamba, 176 ἢ το.
Mananama, 152 ἢ 2.
mandalika, 218 ἢ 2.
madasthana, 361 nt.
mati, 152 n 1.
manabparyaya, 152, 193.
manaA/samiadharaaa, 160, (170).
mano-guptat4, 160, (169).
mané-gupti, 130.
mantradésha, 133 ἢ.
maranakila, 175.
masaragalla, 214.
masfira, a plant, 374.
mahap§li, 84, π τ.
maitt/ana = matrjsthana (or may4-
sthana ?), 304 ἢ 4.
INDEX OF SANSKRIT AND PRAKRIT WORDS.
maivahaya (mAtrivahaka), 219.
manapinda, 133 n.
manavigaya, 161, aa
mayavigaya, 161, (171
mardava, 160, (169).
malahrita, 132 ἢ.
malfiga (mlfika), 220.
masha, 34, 374.
méahana, 252 n1.
miggati = miyaté, 292 n 2.
mithyakara, 142.
milakkhu, mlés4a, 414 n 3, 4.
mukti, 160, (169).
mufiga grass, 340.
mudga, a plant, 374.
muni, 140.
musundéi, 217.
mfilakarman, 133 ἢ.
mflaya, mfilaka, 215 n 15.
mrigakakra, 366 ἢ 7.
moksha, a tree, 357.
méhabh4vana, 230, 232.
mairéyaka, 198.
maunapada, 253 n 2.
mrakshita, 133 ἢ.
yama, 136.
Yarna, 318.
yamaka, 329.
yamaktya, 249 nt.
ydga, 163 n 2, 184.
ydgapinda, 133 ἢ.
yOgapratyakhy4na, 160, (167).
ydgasatya, 160 (169).
rag6harana, 78 nt.
rati, 190 nt.
rasaparityaga, 175.
ralaka, a plant, 359.
rishtaka, 197.
r6ga, 9.
roggha, 95 nt.
r6hini, a fruit, 197.
lakshama, forespelling, 366.
lagandasain6, 379 n 2.
lavavasanki, 316 n 2.
ladba, 12 n 1, 306 ἢ 3.
lipta, 133 n.
lésy4, 56 ΠῚ, 181, 196 ff.
IGha = rfiksha, sasyama, 261 ἢ 4.
l6ka, 207 f.
l6dhra-powder, 276.
lébhapinda, 133 ἢ.
lébhavigaya, 161, (172).
[45]
léhinthfya, 216.
l6hitaksha, 214.
vakkasa-pulaga, 34.
449
vaggakanda, 217 (vagrakanda, n 2).
vanaspati, 217.
vandana, 159, (163).
vapanika, 133 n.
vartana, 153 Π 5.
vardhamana griha, 38 nt.
valaya, 216 n 6.
vaha, 9.
vaksamadharana, 160, (170).
vagguptata, 160 (170).
vaggupti, 130.
vakana, 159, (165).
vasaniya, a plant, 391.
vastéandanakappa, 99 ἢ 1.
vasimuha (*mukha), 219.
viukkasa = mana, 241 ἢ 2.
vidsagga, viusagga, viussagga, 179 n 1.
vikattha, 181 n 2.
vikaha, 131 ἢ 2.
vigada, 10 n 3.
vikitta, 221.
vikittapattaya, 221.
vigitrasayandsanasévana, 159, (166).
vigaya, vide mfna°, maya’, kr6tha’,
l6bha’, préma’.
vigga (vidvan), 84 n 2.
vidyApinda, 133 n.
vinaya, 179.
vinivartana, 159, (167).
vinnavana4 = striyad, 258 nr.
vipratipanna, 367 n Δ.
vibhahga, 356 n 2.
vibhagyavada = syadvada, 327 n 3.
viramana, 383.
virati, 383 n 3.
virali, 221.
vilambaga, 293 0 2.
visannési, 275 NI.
vistara, 154.
vissambhara, an animal, 395.
vind, 371.
vitaragata, 160, (169).
virdsana, 178.
virya, 301 ἢ 2.
vusimaé, 22 Π 1.
vetthi, 151 ἢ 3.
védaniya, 168 n 3, 192, 193, 195.
védika, 145 n 5.
véyaliya, 249 n13 “magga, 253 n1.
véra = vaira, karmabandha, 408 n 2.
vérattiya, 144.
vésaliya, 244 ἢ 2.
Gs
450 GAINA SOTRAS.
vésiya, 301 ἢ 2.
vainayika, 83 ἢ 2.
vaiyavritya, 160, 179, 181 ἢ 7.
vaishika, 353 n 8.
vyagigana, forespelling, 366.
vyavadana, 159, (166).
vyutsarga, 179.
sankita, 133 n.
sahkhanaka, 219.
sataghni, 37.
sabala, 183 nt.
sambikavartta, 177, n 4.
salya, 181 ΠῚ.
sastraparinAmita, 353 ἢ 6,
sastratita, 353 n 5.
sirisha, 198.
Silavrata, 383.
sukladhyana, 173 nr, 205 ΠῚ.
saiksha, 179 n 4.
sailési, 161, 171 ἢ 2, 172.
sravaka, 108,
sruta, 120, 152, 193.
srutasyaradhana, 159, (166).
sr6ti éndriyanigraha, 161, (171).
samyama, 159, (166).
samy6gana, 134 ἢ.
samrambha, 135 ἢ 5.
samlinata, 175.
Samvara, 55, 73, ἢ 2,154.
samvartaka, 218. .
samvéga, 158, (161).
Samstavapinda, 133 n.
samhrita, 133 ἢ.
sakkarapurakkira, 9.
sahkaliyaé = srihkhala, 329 n 1.
samkalpavikalpana, 191 n 1.
samkshépa, 154.
samkhigga, 43 n 1.
samkhyéya, 43 ἢ 1.
sangha, 179 ἢ 4.
sakkha, a plant, 391.
samgfa, 181 ἢ 3.
samgvalana, 194 Ἡ 1.
sadha, 29 N 3.
sattva, 164 ἢ 5.
satya, vide bhava’, karaza’, yoga’.
sadavari, 220.
sadbhavapratyakhy4na, 160, (168).
sasntatim pappa, 208 ἢ 3.
sandhipatté, 331 nr.
sannivésa, 177 n 2.
saparikarma, 176 n1.
sapehaé, 25.
samaya, 200, ἢ 3, 235 02.
samara, 5 NI.
samavaya, 343 NI.
samaga, 177 n 3.
samadharana, vide man6°, vak’,
kaya’.
samadhi, 185 n 1.
samadhiy6éga, 34 n 2.
samarambha, 135 ἢ 6.
samfhi, 266n 3, 306n1, 313 ἢ 4,
324 Ὦ 2, 328 ni, 384 11, 417
ni.
samita, 33.
samiti, 52, 98, 129.
samila, 94 n 4.
samudaziya, 80 ἢ 1.
samud§nika, 354 n 1.
sam(siya, 284 n 3.
samésaraza = samavasarana, 315 N 2,
386 n 3.
sampannata, vide g#4na’, darsana’,
A4ritra®,
samparaya, 157.
sambadha, 176 ἢ 11.
sambhéga, 167 nr.
sambhégapratyakhy4na, 159, (157).
sammatta, 9.
‘sammfrésima, 223 nt, 388 nt.
sayégin, 172 ἢ 4.
sarirapratydkhyana, 160, (167).
sarpakséattra, 216 ἢ 8.
sarvagunasamp(irnata, 160, (169).
salila, 68 n 1.
savvappaga = l6bha, 241 n 1.
savvavanti, 336 ἢ 1.
sassirill, 215.
sahasamuiya, 154 ἢ 2.
sahasambuddha, 35 n 2.
sahaya-pratyakhy4na, 160, (168).
sahié, 251 n 4.
sagarépama, 84 n 1.
sidharmika, 179 n 4.
samaéart, 142.
samayika, 157, 159, (163).
samudayika, 134 n I.
smparayika, 298 n 3, 3531, 364
ni.
sasaka, 213.
sahaya, 221.
singirid?, 221.
siddhi, 246 n 1.
sirilf, 215.
siya, 9. ;
siyasandimAniya, a palankin, 373 n 5.
sthakamni, 217.
suuttara, 186 n 2.
sukhasata, 159, (166).
INDEX OF SANSKRIT AND PRAKRIT WORDS. 45!
σε ίς sughésiya, 257 n 6.
subhagaséziya, a plant, 392.
surathalaya, 369 n1.
siikshma, 157.
sGtra, 154.
sfirana(ya), 217.
sGryakanta, 214.
segga, 9.
sévala, an aquatic plant, 391.
séhiya, 239 n 3.
sémahgala, 219.
s6variya = saukarika, 367 ἢ 3.
sauvira, 72 n 3.
stavastutimangala, 159, (164).
strivéda, 162 n 4, 274.
sthavira, 73, 149, 179 Ὦ 4.
sthapanakarmika, 132 ἢ,
snataka, 140, 417 N 3.
sparsanéndriyanigraha, 161, (171).
smriti = mati, 152 n 1.
svadhydya, 159, (165).
hamsa, a washerman, 278,n 2.
hamsagarbha, 214.
haritakaya, 216 ἢ 10.
harili, 215.
hastipippali, 198.
hla, a word of abuse, 305 nr.
CORRECTION.
Page 102, verse 18, the phrase puraza purabhédazi has been wrongly
translated: ‘which is among towns what Indra is (among the gods) ;’
it simply means: ‘an old town.’ For purabhédani is the Prakrit
equivalent of the Sanskrit and P&li word pu¢abhédanam, town.
Cancel note 2.
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SACRED BOOKS OF THE EAST
TRANSLATED BY
VARIOUS ORIENTAL SCHOLARS
AND EDITED BY
F MAX MULLER.
*, This Series is published with the sanction and co-operation of the Secretary o
ts State for India in Council, Ἢ ee
REPORT presented to the ACADEMIE DES INSCRIPTIONS, May 11,
1883, by M. ERNEST RENAN.
‘M. Renan présente trois nouveaux
volumes de la grande collection des
‘Livres sacrés de l’Orient” (Sacred
Books of the East), que dirige ἃ Oxford,
avec une si vaste éradition et une critique
si s(ire, le savant associé de l’Académie
des Inscriptions, M. Max Miiller.... La
premiére série de ce beau recueil, com-
os¢e de 24 volumes, est presque achevée.
. Max Miiller se propose d’en publier
une seconde, dont l’intérét historique et
religieux ne sera pas moindre. M. Max
Miiller a su se prorat la collaboration
des savans les plus éminens d’Europe et
d’Asie. L’Université d’Oxford, que cette
grande publication honore au plus haut
dégré, doit tenir ἃ continuer dans les plus
larges proportions une ceuvre aussi philo-
sophiquement congue que savamment
exécutée.’
BXTRACT from the QUARTERLY REVIEW.
‘We rejoice to notice that a second
series of these translations has been an-
nounced and has actually begun to appear.
The stones, at least, out of which a stately
edifice may hereafter arise, are here being
brought together. Prof. Max Miiller has
deserved well of scientific history. Not
a few minds owe to his enticing words
their first attraction to this branch of
study. But no work of his, not even the
great edition of the Rig-Veda, can com-
pare in importance or in usefulness with
this English translation of the Sacred
Books of the East, which has been devised
by his foresight, successfully brought so
far by his persuasive and organising
power, and will, we trust, by the assist-
ance of the distinguished scholars he has
gathered round: him, be carried in due
time to a happy completion.’
Professor EB. HARDY, Inaugural Lecture in the University of Freiburg, 1887.
‘Die allgemeine vergleichende Reli-
gionswissenschaft datirt von jenem gross-
artigen, in seiner Art einzig dastehenden
Unternehmen, zu welchem auf Anregung
Max Miillers im Jahre 1874 auf dem
internationalen Orientalistencongress in
London der Grundstein gelegt worden
war, die Ubersetzung der heiligen Biicher
des Ostens’ (the Sacred Books of the
East).
The Hon. ALBERT 8S. G. CANNING, ‘Words on Existing Religions.’
‘The recent publication of the “ Sacred |
Books of the East” in English is surely
a great event in the annals of theological
literature.’
Orford
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, ΕΟ.
2 SACRED BOOKS OF THE EAST:
FIRST SERIES.
vou. I. The Upanishads.
Translated by F. Max Mtiizr. Part I. The K/4&ndogya-
upanishad, The Talavakara-upanishad, The Aitareya-drazyaka,
The Kaushftaki-brahmaa-upanishad, and The V4gasaneyi-
samhit4-upanishad. 8vo, cloth, τος. 6d.
The Upanishads contain the philosophy of the Veda. They have
become the foundation of the later Veddnta doctrines, and indirectly
of Buddhism. Schopenhauer, speaking of the Upanishads, says:
‘In the whole world there ts no study so beneficial and so elevating
as that of the Upanishads. It has been the solace of my life, it will
be the solace of my death.
[See also Vol. XV.]
von. 11. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsishéha,
and Baudhfyana. Translated by Gzorc Biurer. Part I.
Apastamba and Gautama, Second Edttion. 8vo, cloth, ros. 6d.
The Sacred Laws of the Aryas contain the original treatises on
which the Laws of Manu and other lawgivers were founded.
[See also Vol. XIV.]
vou. 111. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecer.
Part I. The Sha King, The Religious Portions of the Shih
King, and The Hsiao King. 8vo, cloth, ras. 6d.
Confucius was a collector of ancient traditions, not the founder of
a new religion. As he lived in the sixth and fifth centurtes B.C.
his works are of unique interest for the study of Ethology.
[See also Vols. XVI, XXVII, XXVIII, XXXIX, and XL.]
Vou. IV. The Zend-Avesta.
Translated by James DarmeEsTETER. Part I.. The Vendtdad.
Second Edition, 8vo, cloth, 145.
The Zend-Avesta contains the relics of what was the religion of
Cyrus, Darius, and Xerxes, and, but for the battle of Marathon,
EDITED BY F. MAX MULLER. 3
might have become the religion of Europe. It forms to the present
day the sacred book of the Parsts, the so-called fire-worshippers.
Two more volumes will complete the translation of all that ts left us
of Zoroaster’s religion.
[See also Vols. XXIII and XXXL]
Vou. V. Pahlavi Texts.
Translated by E. W. West. Part I. The Bundahis, Bahman
Yast, and Shayast l4-shayast. 8vo, cloth, 125. 6d.
The Pahlavi Texts comprise the theological literature of the revival
of Zoroaster’s religion, beginning with the Sassanian dynasty. They
are important for a study of Gnosticism.
Vous. VI anp IX. The Qur’4n.
PartsIand II. Translated by Ε. Η. Parmer. 8vo, cloth, 21s.
This translation, carried out according to his own peculiar views
Of the origin of the Qur’én, was the last great work of E. H. Palmer,
before he was murdered in Egypt.
Vou. VII. The Institutes of Vishnu.
Translated by Juttus Jotty. 8vo, cloth, 10s. 6d.
A collection of legal aphorisms, closely connected with one of the
oldest Vedic schools, the Kathas, but considerably added to in later
time. Of importance for a critical study of the Laws of Manu,
Vou. Vill. The Bhagavadgit4, with The Sanatsugatiya,
and The Anugité.
Translated by KAswinArH Trimpak Texanc. 8vo, cloth,
los. 6d.
The earliest philosophical and religious poem of India. It nee been
paraphrased in Arnold’s ‘Song Celestial.
vou. X. The Dhammapada,
Translated from Pali by F. Max Mixtrer; and
The Sutta-Nipata,
Translated from Péli by V. Faussdxx ; being Canonical Books
of the Buddhists. 8vo, cloth, ros. 6d.
The Dhammapada contains the quintessence of Buddhist moraltty.
The Sutta-Nipdta gives the authentic teaching of Buddha on some
of the fundamental principles of religion.
4 SACRED BOOKS OF THE EAST:
Vou. XI. Buddhist Suttas.
Translated from P4li by T. W. Ruys Davips. 1. The Mah4-
parinibbana Suttanta; 2. The Dhamma-dakka-ppavattana
Sutta. 3. The Tevigga Suttanta; 4. The Akankheyya Sutta ;
5. The Xetokhila Sutta; 6. The Maha-sudassana Suttanta ;
4. The Sabbasava Sutta. 8vo, cloth, ros. 6d.
A collection of the most important religtous, moral, and philosophical
discourses taken from the sacred canon of the Buddhists.
Vou. XII. The Satapatha-Braéhmaaa, according to the
Text of the M4dhyandina School.
Translated by Junius Eccrrine. Part I. Books I and II.
8vo, cloth, 12s. 6d.
A minute account of the sacrificial ceremonies of the Vedic age.
It contains the earliest account of the Deluge in India.
[See also Vols. XX VI, XLI.]
Vou. XIII. Vinaya Texts.
Translated from the Pali by T. W. Rays Davips and HERMANN
OtpenserG. Part I. The Patimokkha. The Mah4vagga, I-IV.
8vo, cloth, ros. 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.]
Vou. xtv. The Sacred Laws of the Aryas,
As taught in the Schools of Apastamba, Gautama, VAsish/ha,
and Baudh4yana. Translated by Georc Biter. Part II.
Vasish/ha and Baudhfyana. 8vo, cloth, τος. 64...
vou. xv. The Upanishads.
Translated by F. Max Mutcer. Part II. The Kasha-upanishad,
The Mundaka-upanishad, The Taittiriyaka-upanishad, The
Brihadaranyaka-upanishad, The Svet4svatara-upanishad, The
Pras#a-upanishad, and The Maitréyana-brahmama-upanishad.
8vo, cloth, τος. 6d.
Vou. xvi. The Sacred Books of China.
The Texts of Confucianism. Translated by James Leccs.
Part II. The Yi King. 8vo, cloth, τος. 6d.
[See also Vols. XXVII, XXVIIL]
Vou. XVII. Vinaya Texts.
Translated from the Pali by T. W. Ruys Davips and HERMANN
Oxpenserc. Part II. The Mahfva V-X. The Xulla
I-III. 8vo, cloth. ros. 6d. ἘΠ eo
EDITED BY F. MAX MULLER. 5
vou. XVII. Pahlavi Texts.
Translated by E,W. West. Part II. The Dadistén-i Dintk
and The Epistles of MAnfséthar. 8vo, cloth, 12s. 6d.
Vou, XIX. The Fo-sho-hing-tsan-king.
A Life of Buddha by Asvaghosha Bodhisattva, translated from
Sanskrit into Chinese by Dharmaraksha, a.p. 420, and from
Chinese into English by Samugt Bear. 8vo, cloth, ros. 6d.
This life of Buddha was translated from Sanskrit into Chinese,
A.D.420. if contains many legends, some of which show a certain
similarity to the Evangelium infantiae, ε.
Vou. XX. Vinaya Texts.
Translated from the Pali by T. W. Rays Davips and HERMANN
Oxpenserc. Ρα ΠῚ. The Xullavagga, IV-XII. 8vo, cloth,
τος, 6d,
Vou, XXI. The Saddharma-puzdartka ; or, The Lotus
of the True Law.
Translated by H. Kern. 8vo, cloth, 129. 6d.
‘The Lotus of the true Law,’ a canonical book of the Northern
Buddhists, translated from Sanskrit. There is a Chinese transha-
tion of this book which was finished as early as the year 286 A.D.
Vou, XXII. Gaina-Sitras.
Translated from Prékrit by Hermann Jacopr. Part I. The
Af*aranga-Sftra and The Kalpa-Sfitra. ὅνο, cloth, ros. 6d.
The religion of the Gainas was founded by a contemporary of Buddha.
Lt still counts numerous adherents in India, while there are no
Buddhists left in India proper.
[See Vol. XLV.]
Vou. xx1mr, The Zend-Avesta.
Translated by Jamzs DarmesTETER. Part II. The Strdzahs,
Yasts, and Ny4yis. 8vo, cloth, τος. 6d.
Vou. XxIv. Pahlavi Texts.
Translated by E.W. Wesr. Part III. Dfna-f Maindg-
Khirad, Sikand-gim4ntk Vig4r, and Sad Dar. 8vo, cloth,
10s. 6d.
6 SACRED BOOKS OF THE EAST:
SECOND SERIES.
Vou, xxv. Manu.
Translated by Grore BijHter. 8vo, cloth, ars.
This translation is founded on that of Sir William Jones, which has been
carefully revised and corrected with the help of seven native Commentaries.
An Appendix contains all the quotations from Manu which are found in the
yeu ΤΆΥ ΡΟΟΙΣ, translated for the use of the Law cour ip nds
Another Appendix gives a synopsis of parallel passages from the six
Dharmacsttes, the other Smritis, the Uparishails, the Mahabhérata, &c,
Vou. XXVI. The Satapatha-Brahmama.
Translated by Jutivs Eccruinc. Part II. Books III and IV.
8vo, cloth, 12s. 6d.
Vous. XXVII ΑΝ XXVIII. The Sacred Books of China.
The Texts of Confucianism. Translated by James Lecce. Parts
III andIV. The Li Αἴ, or Collection of Treatises on the Rules
of Propriety, or Ceremonial Usages. 8vo, cloth, 25s.
Vou. XxIx. The Gvzhya-Sidtras, Rules of Vedic
Domestic Ceremonies.
Part I. Sankhayana, Asvalfyana, Paraskara, Khadira. Trans-
lated by Hermann OxpENsERG. 8vo, cloth, 125. 6d.
These rules of Domestic Ceremonies describe the home life of the ancient
ryas with a completeness and accuracy unmatched in any other literature.
Some of these rules have been incorporated in the ancient Law-books.
vou. xxx. The Gyvzhya-Sitras, Rules of Vedic
Domestic Ceremonies. ᾿
Part II. Gobhila, Hirazyakesin, Apastamba. Translated by
Hermann Ovpenserc. Apastamba, Yag#a-paribh4sh4-satras.
Translated by F. Max Mijtter. 8vo, cloth, 125. 6d.
Vou. XxxI. The Zend-Avesta. |
Part III. The Yasna, Visparad, Afrinagan, G4hs, and
Miscellaneous Fragments. Translated by L. H. Mitzs. 8vo,
cloth, 12s. 6d.
vou, Xxx1r. Vedic Hymns.
Translated by F. Max Mixrer. Part I. 8vo, cloth, 18s. 6d.
EDITED BY F. MAX MULLER. 7
Vou. ΧΧΧΤΙΙ. The Minor Law-books.
Translated by Juxtus Jotty. Part I. Nérada, Brrhaspati.
8vo, cloth, ros. 6d.
Vou. XxxIv. The Ved4nta-Sitras, with the Com-
mentary by Sankaraf#4rya. Part I.
Translated by G. Tuisaut. 8vo, cloth, 12s. 6d.
VoLs. XXXV anp XXXVI. The Questions of King
Milinda.
Translated from the Pali by T. W. Ruys Davis.
Part I. 8vo, cloth, ros. 62. Part II. 8vo, cloth, 125. 6d.
Vou. XXxviII, The Contents of the Nasks, as stated
in the Eighth and Ninth Books of the Dinkard.
Part I. Translated by E. W. West. 8vo, cloth, 155.
Vou. ΧΧΧΥΤΙΙ, The Ved4nta-Satras. Part II. 8vo,
cloth, with full Index to both Parts, 12s. 6d.
Vols. XXXIX anp XL. The Sacred Books of China.
The Texts of Taoism. Translated by James Leger. 8vo,
cloth, 21s.
Vou, XLI. The Satapatha-Brahmamza. Part III.
Translated by Jutius Eceeine. 8vo, cloth, 125. 6d.
Vou. XLII, Hymns of the Atharva-veda.
Translated by M. BLoomriztp. 8vo, cloth, 21s.
Vous, XLIII anp XLIV. The Satapatha-Brahmama.
Parts IV and V. [Jn preparation. |
Vou. XLV. The Gaina-Sitras.
Translated from Prakrit, by Hermann Jacost. Part II. The
Uttarédhyayana Sfitra, The Sfitrakriténga Sftra. 8vo, cloth,
125. 6d.
Vou. XLVI. Vedic Hymns. Part II. 8vo, cloth, 145.
Vou. XLVII. The Contents of the Nasks. Part II.
[1n preparation.]
Vou. XLVIII.
Vou. XLIX. Buddhist Mahd4y4na Texts. Buddha-
Aarita, translated by E. B. Cowett. Sukhdvatt-vy(ha, Vagratkhe-
dika, &c., translated by F. Max Mijtrer. Amitdyur-Dhy4na-
Stra, translated by J. Taxaxusu. 8vo, cloth, 12s. 6d.
8 RECENT ORIENTAL WORKS.
Anecdota Proniensia.
ARYAN SERIES.
Buddhist Texts from Fapan. 1. Vagrakkhediké ; The
Diamond-Cutter.
Edited by F. Max Mitrer, M.A. Small 4to, 35. 6d.
One of the most famous metaphysical treatises of the Mahay4na Buddhists.
Buddhist Texts from Fapan. 11. Sukhdvati-Vydha :
Description of Sukhévati, the Land of Bliss.
Edited by F. Max Mijcier, M.A., and Bunyiu Nanyro. With
two Appendices: (1) Text and Translation of Sahghavarman’s
Chinese Version of the Poetical Portions of the Sukhavatf-
Vyfha ; (2) Sanskrit Text of the Smaller Sukhfvati-Vyfha.
Small 4to, 75. 6d.
The editzo princeps of the Sacred Book of one of the largest and most
influential sects of Buddhism, numbering more than ten millions of followers
in Japan alone.
Buddhist Texts from Fapan. 111. The Ancient Palm-
Leaves containing the Pragna-Paramita-Hzzdaya-
Sitra and the Ushnisha-Vigaya-Dhérazi.
Edited by F. Max Mijtrer, M.A., and Bunyru Nanyio, M.A.
With an Appendix by G. Biinugr, C.I.E. With many Plates.
Small 4to, ros.
Contains facsimiles of the oldest Sanskrit MS. at present known.
Dharma-Samgraha, an Ancient Collection of Buddhist
Technical Terms.
Prepared for publication by Kenyru Kasawara, a Buddhist
Priest from Japan, and, after his death, edited by F. Max
Mirrer and H. Wenzer. Small 4to, 75. 6d.
K4ty4yana’s Sarvanukramamt of the Azgveda.
With Extracts from Shadgurusishya’s Commentary entitled
Vedarthadfpika. Edited by A. A. Macpongtt, M.A., Ph.D. 16s.
Orford
AT THE CLARENDON PRESS
LONDON: HENRY FROWDE
OXFORD UNIVERSITY PRESS WAREHOUSE, AMEN CORNER, E.C.
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