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VOL. XLV
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1895
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HORACE HART. PRINTER TO THE UNIVERSITY
GAINA SCTRAS
TRANSLATED FROM PRAKtf/T

BY
HERMANN
JACOBI
PART
II
THE UTTARADHYAYANA SUTRA
THE St)TRAK^/TANGA SUTRA
\\

1895
[All rights reserved
J3-
CONTENTS.
INTRODUCTION
.
...
UTTARADHYAYANA.
discipline (especially for pupils)
PAGE
.
xiii
LECTURE
1.
2.
On On
troubles.
(About the twenty-two things
that cause trouble to

,,
monks)
the
...
.
3.
The
four
requisites
(for
attainment
of 15
beatitude)
4.
Impurity. (Carefulness required for obtaining the end)
5.
Death against (and with) one
s will
20
6.
The
false ascetic.
(Wrong conduct
leads to
.
7.
perdition, right conduct to salvation) The parable of the ram, &c. (illustrative of the folly of the sinner who misses his
24
chance of reaching a more exalted

8. 9.
state
,,
of existence) Kapila s verses (in praise of good conduct) The Pravra^ya of king Nami. (A dialogue between him and Indra who advised him
.
27
31
to retain the royalty)

10.
35
The
(A sermon by Mahavira on the punishment of the sinner and the

leaf of the tree.
reward of the righteous)

11.
41
The
very learned (monk;

superiority)
his virtues
and
his
46
;
12. Harikeâ, (a
over a
13. ^Titra
A aâla, turned monk his victory Brahman, whom he converts)

.
50
and Sambhuta.
(A dialogue on
.
the
.
vanity of worldly pleasures)

,,
56
61
14. Ishukara.
legend, illustrating cellence of a monastic life)

.
(A
the
.
ex
.
Vlll
CONTENTS.
LECTURE
15.
The
true
monk; (how he should conduct

69
73
77
.
himself)
,,
.......
;
16.
17
.
,,
18.
The ten conditions of perfect chastity The bad *Sramaa; (what a monk should avoid) Saâya. (King S. turned monk he preaches that the state of a monk is preferable to that
.
19.
The son The
of a king; illustrations from (âina history) of Mrz ga. (On the punishment in
.
80
88
the hells)
20.
great duty of the Nirgranthas.
(A dia
logue between king *SYe#ika and a monk on the happiness obtained by righteous
ness.
The bad monk

monk)
is
lost)
.100
1
21.
Samudrapala, (turned monk.

of a
On
the duties
08
22.
Rathanemi. (The renunciation of Arish/anSmi;

his wife Rag-imati exhorts
Rathanemi)
the
112
23. Ke^-i
and Gautama.
brought
(The
followers of Par^va
are
over
to
church
of
Mahavira)
24.
,.
ny
. .
25.
The The
Samitis (and the Guptis)

true sacrifice.
.129
.
(ayagh6sha,
the
monk,
136
converts Viâyaghosha, the Brahman) 26. The correct behaviour (of monks during the
several parts of day
27.
The bad
and night) bullocks (compared to bad pupils

.
142
by Garga)
28.
.149
the
.
The road
to
final
deliverance.
(On
(On
fundamental principles of (âinism)

29.
152
The
exertion
in
righteousness.
the
seventy-three articles necessary for reach

30.
The road
ing perfection) of penance.

internal
austerities)
^8
(On
external
and
174
aina
31.
Mode
of
life.
(A
.
list
of articles of the
faith
according to the number of their sub

.
.
divisions)
32.
.180
.
The
causes of carelessness
(what excites the

.
passions and produces
Karman)
184
CONTENTS.
IX
LECTURE
33.
The
nature of
it)
Karman, (and
the subdivisions
of
34. 35.
192
On
Le\s-ya
196
The
a
houseless
monk.
monk)
living
......
(The
chief duties of
203
.,
36.
On
beings and things without life. (The contents of this Lecture are detailed in note 2, pp. 206, 207)
....
206
SUTRAK^/TANGA.
FIRST BOOK.
LECTURE!. The
doctrine.
1.
(On some
heretical doctrines)
;
235-248
9
;
Chapter
v.
(Materialists, v. 8
Vedantins,
v.
other materialists, vv.
n,
12; Akriyavadins,
v.
.
13; forerunners of the Vai-reshikas,

v.
15;
.
Bauddhas,
Chapter
v.
17
G&wayas,
vv.
v.
.
v.
;
18)
235
2.
(Fatalists,
1-3
Agnostics,
17;
3.
Kriyavadins,
cf.
24;
Buddhists,
.
vv.
25-28,
p.
414)
vv.
;
239
243
Chapter
Chapter
2.
(Pauramkas,
6-8; the followers

v.
of Go-yala, vv.
4.
n,
.
12
Vainayikas,
beliefs,
. .
14)
(Some popular
.
vv. 6,
.
7.
Conclusion)
.246
249-261
The
destruction of
Karman; (how
.
to lead a
holy
life)
Chapter
...
of troubles
.
.249
253
Chapter 2 Chapter 3
,,
-257
.
.
3.
The knowledge
Chapter
Chapter
life) 1.
261-271
diffi
(A monk encounters many
culties)
2.
261
(He
(He
is
tempted back to domestic
.263
3.
Chapter
easily desponds.
The opinion
. . .
refuted that a
monk
should not provide a

.
sick brother with food)
265
CONTENTS.
PAGE
LECTURE
3.
Chapter
4.
(Several objections removed)
4.
Knowledge
Chapter
of
1.
Chapter
5.
2.
women (How women tempt (How they treat him

.
.
....
a
.
.
268
271-278
.
monk)
271
afterwards)
275
Description of the hells
Chapter
6.
7.
279-286 279
283
287
Chapter 2 Praise of Mahavira

Description of the wicked. (No living beings should be destroyed ; no merit in ablutions
and tending the

should not be
.,
sacrificial fire.
. .
A monk
. .
selfish)
292
8.
On
exertion.
(Exertion not leading to works

. . . .
recommended)
,,
.297
301
9.
The Law.
from)
(What (Some
monk
more
should
abstain
10. Carefulness.
prohibitions)
11.
......
injunctions
and
306
The
Path.
(The same subject continued and

. . .
.
concluded)
12.
.310
.
The
creed.
(On
;
the four heresies:

v.
Agnos
.
ticism, v. 2
vv.
Vinayavada,
v.
Akriyavada,
4-10; Kriyavada,
truth.
nff.)
315
13.
The The
real
(Some
duties
of a pious
monk)
,,
320
14.
Nirgrantha.
tinued)
(The same
subject
con
324
(Miscellaneous topics treated
15.
The Yamakas.
The
song.
in artificial verses)
329
16.
(On
the virtues of a true
monk)
333
SECOND BOOK.
LECTURE
1.
The
Lotus.
(The parable of
14
if.
the Lotus.
The
Materialists,
Another school of
Materialists
and the forerunners of the

2off.
Vaweshikas,
The
ff.)
The
fatalists,
30
ff.
Vedantins, 25ff. Exhortation to follow

. .
the true
Law,
35
335
CONTENTS.
xi
LECTURE
2.
On
activity.
sin,
(The twelve kinds of committing

sinless
and
actions.
practices described,
25
ff.
Some wicked Some more
wicked practices,
of monks,
69
79
ff.
60 ff. Right conduct of laymen, 75 ff. Re

heretical philosophical
. .
futation of the schools,

3.
ff.
363
Conclusion)
355
388
Knowledge of
food.
(On
the generation
of
living beings)
,,
4.
Renunciation of
activity.
(An
action
is
.
sinful
.
though
.,
it
be done unconsciously)
398 405
5.
Freedom from error; (what should be main tained and what not)
....
is
.
.
,,
6.
Ardraka; (his dispute with Goâla, a Bud dhist, a Vedic priest, a Vedantin, and a
Hastitapasa)
409
.
7.
Nalanda.
(Udaka, a follower of Pdrjva, converted by Gautama)
.419
.437
.
INDEX OF NAMES AND SUBJECTS

INDEX OF SANSKRIT AND PRAKRIT
WORDS
443
Transliteration
of
Oriental
Alphabets
adopted
for
the
.
Translations of the Sacred Books of the East
453
INTRODUCTION
have elapsed since the first part of my Gaina Sutras appeared. During that decennium many and very important additions to our knowledge of Gainism and its history have been made by a small
years
translation of
scholars. The text of the canonical with books, together good commentaries in Sanskrit and Guzerati, has been made accessible in fair editions
TEN
number of excellent
pub by native scholars in India. Critical editions of two of them have been published by Professors Leumann x and
lished
Hoernle 2
text.
and the
latter
scholar
has
to
added a
careful
translation and
general survey of the whole Ga ma literature has been given by Professor Weber in his catalogue of the Berlin Manuscripts 3 and in his learned treatise 4 on the
sacred literature of the
ainas.
ample
illustrations
his
edition of the
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 5
An important document for our knowledge of the old history of the 5vetambara sect has been edited
.
Das Aupapatika
;
landes, vol. viii
Sutra, in the Abhandlungen fiir die Kunde des Morgenand Daâvaikalika Sutra nnd Niryukti, in the Journal of the
German Oriental Society, vol, xlvi. 2 The Uvasaga Dasao: (in the
;
Bibliotheca Indica), vol.
i.
Text and
Com
mentary, Calcutta, 1890 vol. ii. Translation, 1888. 3 Berlin, 1888 and 1892. In the Indische Studien, vol. xvi, p. 211 ff., and in the Indian Antiquary and edited separately,
5
xvii, p.
i ff.
translated
Bombay, 1893.
In the Actes du VI Congres International des Orientalistes, section Arienne, 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
p.
Societv.
XIV
GAINA SUTRAS.
1
and the history of some of their Ga^/âs 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 aina writers and historical persons, and he has issued
by myself
specimens of this great Onomasticon, while Hofrat Buhler has written a detailed biography of the famous encyclo
2 The same scholar has deciphered paedist Hema/ândra the ancient inscriptions, and discussed the sculptures excavated by Dr. Fiihrer at Mathura 3 and the important
. ,
inscriptions
at
Srava/ia.
4
;
Mr. Lewis Rice

ledge of
Be/go/a have been edited by M. A. Earth has reviewed our know

.
and likewise Buhler in a short paper 6 Lastly Bhandarkar has given a most valuable sketch of the whole of Gaimsm 7 All these additions to our knowledge of Gamism (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 Still some of the principal problems require elucida parts.
ainism
,
.
tion, while the proffered solution of others is
not accepted
by
therefore, gladly avail myself of this opportunity to discuss some of the disputed points, for the
all
I,
scholars.
settling of
which the works translated
in this
volume
offer
valuable materials.
It is
who
a
1
now admitted by all that Nataputta (;?atrzputra), commonly called Mahavira or Vardhamana, was 8 contemporary of Buddha and that the Niga;z//2as
is
;
The Paruish/aparvan by Hema&andra, Bibliotheca Indica. Denkschriften der philos.-histor. Classe der kaiserl. Akademie der Wissenff.
schaften, vol. xxxvii, p. 171

3
Wiener
Zeitschrift
fiir
i
die
ii.
Kunde
des
Morgenlandes, vols.
ii
and
iii.
Epigraphia Indica, vols.

*
and
Bangalore, 1889.
5
The Religions of India.
Bulletin des Religions de
Inde, 1889-94.
6
7
tiber die indische Secte der Jaina.
Wien, 1887.
Report for 1883-84. Niga;zMa is apparently the original form of the word, since it is thus spelled in the Aôka inscription, in Pali, and occasionally by the 6"ainas, though the phonetic laws of all three idioms would have given preference to the form niggantha, the more frequent spelling in (Paina works.
8
INTRODUCTION.
XV
ainas (Nirgranthas), now better known under the name of or Arhatas, already existed as an important sect at the
time
it
when the Buddhist church was being founded.
But
open to doubt whether the religion of the early Nirgranthas was essentially the same as that taught in
is still
the canonical and other books of the present ainas, or of time the to the underwent a great change up composition
of the Siddhanta.
this question,
it
In order to
come
nearer the solution of
be desirable to collect from the pub lished Buddhist works, as the oldest witnesses we can summon, all available information about the Niga/âs,
may
their doctrines
and
religious practices.
In the Anguttara Nikaya, III, 74, a learned prince of the T Li^Mavis of Vauali, Abhaya gives the following account The Niga;z///a Nataputta, of some Niga;;//za doctrines
,
:
sir,
who knows and
sees all things,
who
claims perfect
"
walking knowledge and faith (in the following terms) and standing, sleeping or waking, I am always possessed of teaches the annihilation by perfect knowledge and faith austerities of the old Karman, and the prevention by in
:
;"
activity of
ceases
way
ception a man
is
new Karman. When Karman ceases, misery when misery ceases, perception ceases when per In this ceases, every misery will come to an end.
;
is
saved by pure annihilation of
sin (nigâra)
which
really effective.
aina counterpart to these tenets can be collected from the Uttar^dhyayana XXIX. By austerities he cuts off Karman, activity he obtains renouncing By 27.
The
no new Karman, inactivity; by ceasing to act he acquires and destroys the Karman he had acquired before, 37.
The
1
last stages in this
in process are fully described
71,
There are apparently two persons of this name. The other Abhaya, a son mentioned in of king Srewika, was a patron of the G*ainas, and is frequently In the Maxima Nikaya 58 their legends and in the canonical books. made him (Abhayakumara Sutta) it is related that the NigawMa Nataputta framed so was The adroitly Buddha. with question engage in a disputation that whether the answer was Yes or No, it involved Buddha in self-contradiction. There did not succeed, and Abhaya was converted by Buddha. But the
is
plan doctrines of Nataputta. nothing in this account to elucidate the
GAINA
SfjTRAS.
And again, in XXXII, v. 7, we read 72. root of birth and death, and birth and
misery.
Karman
is
the
call
death they
The
may
be thus condensed
nearly identical verses 34, 47, 60, 73, 86, 99 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 ve dan a perception], is
;
free
from sorrows
though
still
in the Sa;#sara,
he
is
not
that long succession of pains, just as the leaf of the Lotus (is not moistened) by water.
afflicted
by
The above assertion thatNataputta claimed the possession of perfect knowledge and faith, requires no further proof; for it is one of the fundamental dogmas of the ainas.
Another piece of information about Niga/â doctrines be gathered from the Mahavagga VI, 31 (S. B. E., vol. xvii. p. 1 08 ff.) There a story is told of Siha l the general of the Li^Mavis, who was a lay disciple of NataHe wanted to pay the Buddha a visit, but Nataputta. tried to dissuade him from it, because the Niga;^//as putta
may
held the Kriyavada, while the

vada.
Buddha taught
the Akriya-
Siha. however, setting his master s prohibition at nought, went to the Buddha on his own account, and was,
of course, converted
Niga;z///as
by him.
Now
I,
the statement that the

is
embraced the Kriyavada

Sutrakrztanga
is
is
texts
is
for in the
12, 21,
borne out by our below, p. 319, it
said that a perfect ascetic

;
entitled to
expound the
in
Kriyavada
and
this
doctrine
thus expressed
the
Aârariga Sutra
I, i, I, 4 (part i, p. 2): in soul, believes in the world, believes in reward, believes in
He
believes
action (believed
as these)
" "
to be our
"
own doing
it."
in
such judgments
did
it
"I
shall cause another to
do
"
it
another to do Another lay disciple of Mahavira, converted by the Buddha, was Upali. As narrated in the Ma^X/ima Nikaya 56, he ventured upon a dispute with him whether the sins of the mind are heaviest, as the Buddha teaches, or the
I
shall allow
The name Siha occurs in the Bhagavati (Calcutta edition, p. 1267, see Hoernle, Uvasaga Dasao 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.
1
;
INTRODUCTION.
sins of the body, as the Niga;///za
XVII
Nataputta contends.
In
the beginning of the discourse Upali states that his master uses the term da;/â, punishment, for what is commonly
called
to
kamma, deed, act. This is true, though not quite the letter; for the word occurs also in the aina Sutras in that sense. The term dan da, however, is
kamma
in
at least as frequently used.

2,
Thus,
the Sutrakrztanga
II,
p.
357
ff.,
the thirteen kinds of

in the first five
treated
of,
and
committing sins are cases the word which I have
committing sins is in the original dandasamadaê, and in the remaining cases kiriyaMa;/e, i.e.
translated
kriyasthana.
three
The Niga?///za Upali goes on to dan das, the dan da of body,
explain that there are that of speech, and that
of mind.
in
This agrees with the aina doctrine expressed nearly the same words in the Sthanahga Sutra, 3rd uddeâka (see Indian Antiquary, IX, p. 159).
The second statement

sider sins of the
mind, is in perfect Sutrakrz tanga II,
body more important than harmony with Gaina views.

the question
of Upali, that the Niga;^//as con sins of the
For
is
in
the
whether
4, p. 398 ff., 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
discussed
sins
may
Buddhists are severely ridiculed for maintaining that it depends on the intention of the man whether a deed of his
be a sin or not.
In the Ahguttara Nikaya III, 70, 3, some practices of Niga///a laymen are discussed. I translate the passage thus O Visakha, there is a class of Samaras who are
:
called
sir,
Niga/z//<!as.
They exhort
a Savaka thus
"
Well,
you must desist from doing injury to beings in the East beyond a yqâna from here, or to those in the West, North, In this way South, always beyond a yqâna from here. they enjoin tenderness by making him spare some living beings in this way they enjoin cruelty by making him not
1
It is not difficult to recognise spare other living beings. under these words the Digvirati vow of the (âinas, which
[45]
GAINA SUTRAS.
consists in laying down the limits beyond which one shall not travel nor do business in the different directions.
cannot, of course, do any harm to beings beyond the limits within which he is obliged to keep. This is so distorted by the hostile sect as to lay the rule
this
man who keeps
vow
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
ainas were against them all the better applicable. The 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 Anguttara Nikaya, which we have On the Uposatha day just discussed, goes on as follows exhort a Savaka thus Well, sir, take off all your they
in
:
"
The passage
belong to nobody, and nobody belongs 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
:
clothes and declare

to
me."
servants.
be their master, and he knows them to be his slaves and Therefore (the Niga^âs) make him use lying
speech at the time when he makes the above declarations. On this account I charge him with lying speech. After the
lapse of that night he enjoys pleasures (by means of things) that were not freely given. On this account I charge him
with taking of what
is
not freely given.
According to this statement, the duties of a Niga;z///a layman became, during the Uposatha days, equal to those of a monk it was on common days only that the difference between layman and monk was realised. This description, however, does not quite agree with the Posaha rules of the (7ainas. Bhandarkar gives the following definition of Posaha
;
INTRODUCTION.
XIX
according to the Tattvarthasaradipika, which agrees with what we know about it from other sources: Posaha, i.e. to observe a fast or eat once only or one dish only on the
two holy days (the eighth and the fourteenth of each fort night), after having given up bathing, unguents, ornaments, company of women, odours, incense, lights, &c., and assumed renunciation as an ornament. Though the Posaha obser ainas are apparently more severe vances of the present than those of the Buddhists, still they fall short of the above for a Gaina layman description of the Niga;z///a rules
;
does not. to
knowledge, take off his clothes during the Posaha days, though he discards all ornaments and every kind of luxury; nor must he pronounce any formula of
renunciation similar to that which
my
the
monks
utter
on
entering the order. Therefore, unless the Buddhist account contains some mistake or a gross misstatement, it would
ainas have abated somewhat appear that the with regard to the duties of laymen. rigidity
in
their
Buddhaghosa, in his commentary on the Brahmaâla 1 mentions the Niga;^//as as Sutta, Digha Nikaya I, 2, 38
,
holding the opinion, discussed in the text, that the soul has
no colour,
in contradistinction to the
Aîvikas,
who
divide
mankind
into six classes according to the colour of the
Atman
both Niga;////as and Aîvikas, however, agree in maintaining that the soul continues to exist after death and is free from ailments (arogo). Whatever may be the
;
exact meaning of the last expression, it is clear that the above description squares with the opinions of the ainas
about the nature of the
soul, as described below, p. 172 f. In another passage (I.e. p. 168) Buddhaghosa says that Niga;///a Nataputta considers cold water to be possessed of
life
(so kira sitodake sattasa#/H hoti), for

it.
which reason he
does not use
known
that
This doctrine of the ainas is so generally need not bring forward any quotation from
the Sutras in support of its genuineness. This is nearly all the information on the doctrines of the
1
Sumangala
Vilasini, p. 119 of the Pali
Text Society
edition.
XX
GAINA SUTRAS.
I
have been able to gather from less than we desire, its value For with one exception all the is not to be underrated. doctrines and usages of the ancient Niga;///;as mentioned ainas, and they comprise agree with those of the present some of the fundamental ideas of Gaimsm. It is therefore not probable that the doctrines of the Ga mas have under gone a great change in the interval between the quoted
ancient Niga^/âs which the Pali texts. Though
it
is
Buddhist records and the composition of the aina canon. I have purposely deferred the discussion of the classical passage on the doctrines of Niga;////a Nataputta, because it
The passage in question Sutta of the Digha Nikaya x occurs in the Sama;Haphala in accordance with Buddhaghosa s com I translate it
leads us to a
new
line of inquiry.
ment
in
the
Nigawâ is yamasa^varasa^vuto). How, great king, is aNiga;^//a protected by restraint in four directions ? Here, great king,
a Niga/z/â abstains from all (cold) water, he abstains from all bad deeds, by abstinence from all bad deeds he is
free
Here, great king, a Sumahgala Vilasini. protected by restraint in four directions (Mtu-
from
sins,
he
realises abstinence
is
from
all
bad deeds.
In this way, great king, a Niga;///a

in four directions.
protected
by
restraint
is
And, great king, because he

.
thus
restrained,
Niga/^/za Nataputta s soul is exalted, is This is, certainly, not an accu well settled 2 rate nor an exhaustive description of the (7aina creed,
protected,
the
is
though
it
imitates the language of the

,
contains nothing alien from it, and successfully As I have aina Sutras.
3 already explained elsewhere 1 think the term atuyamasaravarasawvuto has been misunderstood not only by the commentator, but also by the author of the text. For
Page 57 of the edition
in the Pali
Text Society.
The translations of Gogerly and of Burnouf in Grimblot, Sept Suttas Palis, were made without the help of a commentary, and may, therefore, be passed It is, however, open to doubt whether Buddhaghosa has drawn his in by.
formation from genuine tradition, or had to rely on conjectures of his own. 3 On Mahavira and his Predecessors, in the Indian See my paper, Antiquary, IX, 158 ff., where some of the above problems have been treated.
INTRODUCTION.
the Pali
XXI
atuyama
is
âma,
a well-known
equivalent to the Prakrzt aina term which denotes the four
vows of Panyva
in contradistinction to the five
vows (pa#/a
I
mahavvaya)
of Mahavira.
Here, then, the Buddhists,
suppose, have made Mahavira a doctrine which properly belonged to his prede This is a significant mistake; for the cessor Par^va.
a mistake in ascribing to Nataputta
tive of the
Buddhists could not have used the above term as descrip Nigaw/â creed unless they had heard it from
followers of Parjva, and they would not have used it if the reforms of Mahavira had already been generally adopted by the Nigaâs at the time of the Buddha. I, therefore,
look on this blunder of the Buddhists as a proof for the aina tradition, that followers of Parjva correctness of the
actually existed at the time of Mahavira. Before following up this line of inquiry,
call
I
have to
call
:
attention to another significant blunder of the Buddhists
Nataputta an Aggivesana, i.e. AgnivaLsyayana they ainas, however, he was a Ka^yapa, and according to the we may credit them in such particulars about their own Tirthakara. But Sudharman, his chief disciple, who in the made the expounder of his creed, was an AgniSutras is
;
vauyayana, and as he played a prominent part
pro pagation of the Gaina. religion, the disciple may often have been confounded by outsiders with the master, so that the
in the
Gotra of the former was erroneously assigned to the
latter.
Thus by a double blunder the Buddhists

tence of Mahavira
s
attest the exis
predecessor
Panva and
is
of his chief
disciple Sudharman. That Panva was a

all
;
historical person,
now admitted by
who seems
as very probable to have been the leader of the sect at the time
indeed, his followers, especially Ke\ri \
of Mahavira, are frequently mentioned in 6aina Sutras in such a matter-of-fact way, as to give us no reason for
doubting the authenticity of those records.

1
The legend
vol.
in
In the
see
ff.
Raâprami Panrva has a
discussion with king Paesi
and converts
iii,
him,
p.
Actes du
VI Congres
International
des
O.ientalistes,
490
XXli
GAINA SUTRAS.
the Uttaradhyayana, Lecture XXIII, old and the new church was effected,
this respect.
how
is
the union of the
of
much
interest in
Kesi and Gautama, the representatives and aina church, both at leaders of the two branches of the the head of their pupils, meet in a park near vSravasti 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 assumption we can account for the division of the church in vSVetambaras and Digambaras, about the origin of which both sects have contradictory
had abandoned.
On
this
legends
several
There was apparently no sudden rupture but an original diversity (such as e.g. subsists now between the
.
Gzkkh&s of the vSvetambaras) ripened
into division,
end brought about the great schism. The records in the Buddhist Canon are not repugnant to our views about the existence of the Niga;////as before Nataputta; for the Niga;////as 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
and
in the
in the Pi/akas as
;
opponents or converts of Buddha and his it is nowhere said or even merely disciples implied that the Nigaw//2as were a newly-founded sect, we may
and as
conclude that they had already existed a considerable time before the advent of the Buddha. This conclusion is sup ported by another fact. Makkhali Gosala, a contemporary
See
my
paper on the origin of the ^vetambara and Digambara sects
in the
Journal of the
German
Oriental Society, vol. xxxviii, p.
ff.
INTRODUCTION.
of
XX111
Buddha and Mahavira, divided mankind Of these, according to Buddhaghosa 2 the

,
into six classes
L
.
third class con
tains
the Niga?///zas. Gosala probably would not have ranked them as a separate, i. e. fundamental subdivision of
if they had only recently come into existence. must have looked upon them as a very important, and at the same time, an old sect, in the same way in which, in
mankind,
He
As opinion, the early Buddhists looked upon them. a last argument in favour of my theory I may mention that in the Mag7zima Nikaya 35, a disputation between
my
the
Buddha and Sa/aka, the son

is
Saâka
of a Niga/z^/za, is narrated. not a Niga;z//za himself, as he boasts of having

3
,
vanquished Nataputta in disputation tenets he defends are not those of the
and, moreover, the
(âinas.
Now when
a famous controversialist, whose father was a Niga7//7/a, was a contemporary of the Buddha, the Niga;z//zas can scarcely
have been a sect founded during Buddha s life. Let us now confront the records of the ainas about the philosophical doctrines of heretics, which they had to combat, with such as the Buddhists describe. In the Sutrakr/tanga II, i, 15 (p. 339 f.) and 21 f. (p. 343) two materialistic The theories which have much in common are spoken of. 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
Similar opinions are, in the Sama;Habeings. to Puraâ Kassapa and Aîta Kesaascribed phala Sutta, former denies that there is such a thing as The kambali.
kill living
sin or merit.
Aîta Kesakambali holds that nothing real
Samatfflaphala Sutta, Digha Nikaya
II, 20.
Sumahgala
Vilasini, p.
162.
Buddhaghosa expressly
states
that Gosala
reckoned the Nigaw/âs lower than his own lay disciples, who form the fourth As Buddhaghosa does not take umbrage at Gosala s reckoning the class. 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 SUTRAS.
corresponds to the current transcendental ideas. He more over maintains: Man (puriso) consists of the four ele
ments
water,
when he
to
fire,
dies,
earth
returns
to
earth, water to
fire
merge
into air (or
wind to wind, and the organs of sense 1 Four bearers with the hearse space)
.
carry the corpse to the place of cremation (or, while it is burned) they make lamentations the dove-coloured bones
;
the offerings are reduced to ashes. The last few alterations in the Sutrakn tanga, passage recurs with Other men carry the corpse away to burn it. p. 340
remain,
*
:
When
it has been consumed by fire, only dove-coloured bones remain, and the four bearers return with the hearse to
their village
2
.
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 This seems to have been a pri five permanent elements. mitive or a popular form of the philosophy which we now know under the name of Vaueshika. To this school of philosophy we must perhaps assign Pakudha Ka//ayana of Buddhist record. He maintained 3 that there are seven
the eternal, unchangeable, mutually independent things four elements, pleasure, pain, and the soul. As they have no influence upon one another, it is impossible to do any I confess that to maintain the real harm to anybody.
:
and to deny
absurd
;
eternal existence of pleasure and pain (sukha and dukkha) their influence on the soul, seems to me
original tenets.
but the Buddhists have perhaps misstated the At any rate, the views of Pakudha Kaâyana
it is
Akaâ
not reckoned as a
<7ainas,
fifth
element
in the
is
so in that of the
see below, p. 343,
and
p. 237, verse 15.
Buddhist account, but it This is a
verbal, rather than a material difference. 2 I put here the original texts side by side so that their likeness
may be
agawi^-
more obvious
adaya
asandipawama
gaManti
yava
purisa mataw a/ah an a
adahawae
âmite
a.tth\n\
gama;;z
parehi
mgga\,
padani pa?wapenti, kapotakani &tth\n\ bhavanti, bhassanta*hutiyo. 3 Loc. cit., p. 56.
kavotavawwaim asandipawâma purisa

sarire
INTRODUCTION.
XXV
;
of Akriyavada and in this from the VaLreshika they proper, which is a Kriyavada As these two terms are system. frequently used both by Buddhists and it will not be amiss to define them ainas,
differ
come under the denomination
more accurately.
Kriyavada
is
is
the doctrine which teaches
that the soul acts or
acts. Under this head comes Gainism, and of Brahmanical philosophies Vaiêshika and Nyaya (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
affected
by
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 Vedanta, Sarikhya, and Yoga and the Buddhists. Of the
:
latter the doctrines of the
vadins are alluded to in

It
Kshamkavadins and the SunyaSutrakrztanga I, 14, verses 4 and 7.
may
be mentioned here that the Vedantists or their
opinions are frequently mentioned in the Siddhanta; in the Sutrakrztanga the Vedanta 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 l The fourth heresy discussed in the First Lecture of the
Second Book of the Sutrakrz tanga 2 is Fatalism. In the Samawzaphala Sutta this system is expounded by Makkhali Gosala in the following words 3 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
1
is
no cause nor any previously existing principle
any,
worthy of remark that the Vedantists play no conspicuous part, if 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.
It is
among Buddha
Page 345
f.,
see also p. 239.
Grimblot, Sept Suttas Palis,
p. 170.
XXVI
GAINA SUTRAS.
:
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
manly
energy.
effort, neither from manly fortitude nor Every sentient being, every insect, every
1
,
living thing,
whether animal or vegetable

its
is
destitute of
intrinsic force,
power, or energy, but, being held by the

nature, experiences happiness or misery
in
necessity of
&c. The explanation of the Sutrakrztanga (1. c.), though less wordy, comes to the same it does not, however, expressly ascribe them to Gosala, the son of Makkhali.
in the six forms of existence,
these
doctrines
The Gainas enumerate

sophy
2
:
four principal schools of philo
Kriyavada, Akriyavada, Aânavada, and Vainayikavada. The views of the Aânikas, or Agnostics, are not clearly stated in the texts, and the explanation of the
commentators of
in note
2, p.
83,
is
writings we may ticism was like.
I have given from Buddhist But and misleading. vague form a pretty correct idea of what Agnos
all
these philosophies which
It is, according to the Sama/Haphala the doctrine of Sa/zâya Belaîputta, and is there Sutta, If you inquire of me whether stated in the following way 3
:
If I experience there be a future state of being, I answer a future state of existence, I will then explain the nature of
:
that state.
If
they inquire,
Is
it
after this
manner
that
is
îva.
In the original: sabbe satta, sabbe pa;/a, sabbe bhuta, sabbe The same enumeration frequently occurs in (7aina Sutras, and has, in my
all classes
translation, been abbreviated in
of living beings.
Buddhaghosa
explanation has been thus rendered by Hoernle, Uvasaga Dasao, Appendix II, In the term all beings (sabbe satta) he comprises camels, oxen, p. 16: The term all sensive beings asses, and other animals without exception.
and so
(sabbe paw a) he uses to denote those with one sense, those with two senses, The term all generated beings (sabbe bhuta) he uses with forth.
reference to those that are generated or produced from an egg or from the womb. The term all living beings (sabbe "iva) he uses with reference to
rice,
because
2
barley, wheat, and so forth it is their nature to grow.
in these
he conceives that there

3
is
life,
See pp. 83, 291, 316, 385.
Grimblot,
1.
c., p.
174.
INTRODUCTION.
not
XXvii
my
concern.
Is
it
Is
it
after that fashion? that is not
my
con
concern.
cern.
It is
different
from these
that
is
not
my
Is it not ? that is not my concern. No, is it not ? 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 is not at the same time. It is evident that the Agnostics examined all modes of expression of the existence or nonexistence of a thing, and if it were anything transcendental
beyond human experience, they negatived all those modes of expression. The records of the Buddhists and ainas 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 Bucldha, 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
or
them.
Thus, I think, that in opposition to the Agnosticism of Sawâya, Mahavira has established the Syadvada. For as the A^Vzanavada 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 Syadvada declares that
you can affirm the
existence of a thing from one point of view (syad asti),

it from another (syad nasti) and affirm both exis tence and non-existence with reference to it at different
deny
times (syad 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 (syad avaktavya/^). Similarly, under certain
circumstances, the affirmation of existence
is
not possible
XXVlii
GAINA SUTRAS.
(syad asti avaktavya^); of non-existence (syan nasti and also of both (syad asti nasti avaktavya/z)
;
avaktavya^)
This
is
1
.
the famous
Would any
ainas. Saptabhanginaya of the have enunciated such truisms, philosopher
The
unless they served to silence some dangerous opponents ? subtle discussions of the Agnostics had probably
many of their contemporaries. Con the sequently Syadvada must have appeared to them as a happy way leading out of the maze of the Aânavada.
bewildered and misled
was the weapon with which the Agnostics assailed the enemy, turned against themselves. Who knows how many of their followers went over to Mahavira s creed convinced
It
the truth of the Saptabhanginaya can trace, I imagine, the influence of Agnosticism also in the doctrine of the Buddha about the Nirva/â, as it
by
We
is
stated in Pali books.
Professor Oldenberg was the
first
to
draw
beyond
to the decisive passages which prove the possibility of doubt that the Buddha declined
attention
(i.e.
answering the question whether the Tathagata
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 Nirvana 2 It is worthy of note
.
The
Bhandarkar, Report for 1883-4, p. 95 f. reticence of Buddha on the nature of the Nirvana
;
may have been
was fraught with very important results for the development of the church. For his followers, having to hold their own
wise at his time
but
it
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 Pasenadi and the nun Khema, told in the Sawyutta Nikaya, 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 Sangaya is made to use in the passage translated above from the Sama/Haphala 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
and Moggalana, had, previously to their conversion, been adherents of Sa%"aya, and had brought over to Buddha 250 disciples of their former teacher. This
disciples, Sariputta
happened not long
after
at the very beginning of the
Buddha new
sect,
reaching Bodhi, i. e. when its founder
win pupils, to treat due consideration. The greatest influence on the development of Mahavira s doctrines must, I believe, be ascribed to Gosala, the son of Makkhali. A history of his life, contained in the Bhagavati XV, i, has been briefly translated by Hoernle in the Appendix to his translation of the Uvasaga Dasao. It is there recorded that Gosala lived six years together with Mahavira as his disciple, practising asceticism, but afterwards separated from him, started a Law of his own, and set up as The Buddhist records, a ina, the leader of the Aîvikas.
must have been
willing, in order to
all
prevalent opinions with
however, speak of him as the successor of Nanda Vakkha and Kisa Samkikka,and of his sect, the aêlakaparibbaâkas, as a long-established order of monks. We have
no reason to doubt the statement of the Ga mas. that Mahavira and Gosala for some time practised austerities but the relation between them probably was together different from what the ainas would have us believe. I suppose, and shall now bring forward some arguments in favour of my opinion, that Mahavira and Gosala asso;
sects
soon after the Nirvawa of Buddha.
We
need not wonder therefore that
such a distance from the centre of Brahmanical learning, Buddhists could retain the doctrine of the Nirvawa in its original form.
in Ceylon,
which
is at
XXX
GAINA SUTRAS.
them some
ciated with the intention of combining their sects and fusing The fact that these two teachers lived into one.
it would appear, between their opinions. I have already pointed out above, in the note on p. xxvi, that the ex pression sabbe satta sabbe pa;za sabbe bhuta sabbe îva is common to both Gosala and the ainas, and from
together for a long period, presupposes,

similarity
the commentary we learn that the division of animals into e k e n d r i y a s, d v i n d r iy a s, &c. which is so common in C aina
.
texts, was also used
by Gosala. The curious and almost para
doxical
aina doctrine of the six Le\syas closely resembles, as Professor Leumann was the first to perceive, Gosala s
division of
I
mankind
into six classes
am
inclined to believe that the
but in this particular ainas borrowed the idea

;
from the Aîvikas 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 For as stated in the the more rigid rules from Gosala.
Uttaradhyayana XXIII,
13,
p.
121, the
Law
of Panrva
allowed monks to wear an under and upper garment, but term 1 for the Law of Vardhamana forbade clothes.
naked
friar,
frequently met with
in the
aina Sutras,
is
aêlaka, literally e. g. in Buddhatinguish between AMakas and Niga;///zas 2 on the s Dhammapadam it is said of commentary ghosa some Bhikkhus that they gave the preference to the
;
unclothed.
Now
the Buddhists dis
Niga;///zas before the
AMakas,
because the latter are stark
naked (sabbaso apa/i//zanna), while the Niga/âs use some sort of cover 3 for the sake of decency/ as was wrongly assumed by those Bhikkhus. The Buddhists de1
Another term
is
inakalpika,
which may be rendered
adopting the
standard of the Ginas.
The .Svetambaras say
replaced by the Sthavirakalpa, which 2 Fausboll s edition, p. 398.

3
that the Glnakalpa allows the use of clothes.
was
early
The words sesakam purimasamappita va pa/i/fcâdenti

no doubt about what
If this is right, the
is
are not
quite clear, but the contrast leaves is, I believe, the Pali for .mnaka.
Sesaka above words may be

meant.
translated
they cover the pudenda wearing (a cloth) about the forepart (of
their body).
INTRODUCTION.
XXxi
note by Aêlaka the followers of Makkhali Gosala and his two predecessors Kisa Sa/;dd//a and Nanda Va^/â, and have preserved an account of their religious practices in the Ma^/nma Nikaya 36. There Sa//aka, the son of
Niga;z///a, whom we are already acquainted with, explains the meaning of kayabhavana, bodily purity, by referring to the conduct of the A/elakas. Some details of Saâka s
account are unintelligible in the absence of a commentary, but many are quite clear, and bear a close resemblance to
Thus the Aêlakas, like the not accept an invitation for dinner they are forbidden food that is abhiha/a or uddissakaâ, which terms are, in all likelihood, identical with aclhyawell-known
Gains,
aina usages.
monks,
may
hrzta and auddeîka of the ainas (see p. 132, note) are not allowed to eat meat or to drink liquor. Some they in one house and beg only accept but one morsel of food, some in more up to seven some live upon one donation of Similar to these are food, some on more up to seven.
; ;
some
Sutra,
p.
practices of
aina
monks described
26, part
i,
Rules
f.,
for Yatis,
p.
the Kalpa and 300, below,

in
verses 15 and 19. A/elakas is identically the
176
The
same
following practice of the as that observed by the
ainas
some
up
day
1
,
&c.,
eat but one meal every day, or every second to every half month. All the rules of the
AMakas
are either identical with those of the
ainas or
extremely like them, and dictated, so to say, by the same And still Sa/aka does not quote the Niga;///âs as spirit. a standard of bodily purity, though he was the son of a Niga^/â, and therefore must have known their religious
This curious fact may most easily be accounted our by assuming that the original Niga;///âs, of whom the Buddhist records usually speak, were not the section of the church, which submitted to the more rigid
practices.
for
rules of
Mahavira, but those followers of Par^va, who,
These fasts are called by the 6"ainas /autthabhatta, &c. (see e. g. Aupapatika Sutra, ed. Leumann, 30 1 A) and monks observing them, âutthabhattiya, &/za///jabhattiya, &c. (see e.g. Kalpa Sutra, Rules for Yatis, 21 ff.)
;
XXXli
GAINA SUTRAS.
without forming a hostile party, yet continued, I imagine, to retain within the united church some particular usages of the old one 1 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
A/elakas or Aîvikas, the followers of Gosala, with whom he is said to have lived in close companionship for six years
practising austerities. may regard Mahavira s adoption of some religious ideas and practices of the Aîvikas as concessions made to them in order to win over Gosala and
his disciples.
We
This plan seems to have succeeded

last the allied teachers quarrelled,
for
some
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 Gosala, but the
;
time
but at
it
may
seems to have lost by it, if we are to believe the account of the âinas, and his tragic end must have been a severe blow to the prospects of his sect.
latter
Mahavira probably borrowed much more from other we shall ever be able to prove. It must have been easy to add new doctrines to the Gaina. creed, as
sects than
it
scarcely forms a system in the true sense of the word. Each sect, or fraction of a sect, which was united with the aina church
,
by the successful policy of Mahavira 2 may have brought with it some of its favourite speculations, and
most probably
its
favourite saints too,
who were
This
is,
nised as ATakravartins or Tirthakaras.

;
recog of course,
a mere conjecture of mine but it would account for the ainas, and in the absence of any strange hagiology of the
trace of direct evidence
we are driven to rely upon guesses, and those deserve the preference which are the most
1
As
have said above and
in
note
2.
p. 119, this difference has

<5Vetmbaras
given
these
rise to
the division of the church into
and Digambaras.
probably But
two branches have not directly grown out of the party of Parjva and Mahavira for both recognise Mahavira as a Tirthakara. 2 Mahavira must have been a great man in his way, and an eminent leader among his contemporaries he owed the position of a Tirthakara probably
that of
;
not so
creed.
much
to the sanctity of his
life,
as to his success in propagating his
INTRODUCTION.
plausible.
XXX111
which
I
For the rest, however, of the hypotheses have tried to establish in the preceding pages. claim a higher degree of probability. For on the one
I
do no violence to the tradition of the C ainas, 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.
hand which
in
The
cardinal feature in
of the
aina church consists in
my construction of the early history my turning to account
the alleged existence of followers of Panrva in the time of Mahavira, a tradition which seems to be almost unani
mously accepted by modern scholars. If ainism dates from an early period, and is older than Buddha and Mahavira, we may expect to find marks of its Such a antiquity in the character of Gaina. philosophy.
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
;
mark
of savages
that
it
changed
vances.
into purer
If,
more and more relinquished or anthropomorphism as civilisation ad

is
therefore,
aina ethics are for their greater
part based on primitive animism, it must have extensively existed in large classes of Indian society when Gaimsrn was
This must have happened at a very early 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, Vedanta and Sankhya.
first
originated.
time,
For at
this early
epoch
in the
is
the Category of Quality conceived, but it is just evolving, as it were, out of the things which we recognise as Category of Substance qualities are constantly mistaken for and mixed up with
:
development of metaphysics, not yet clearly and distinctly
substances.
Thus
in the
not possessed of pure existence, ties of his nature, but Brahman

[45]
Vedanta the highest Brahman is intellect, and joy as quali

is
existence, intellect, and
XXX iv
joy
is
GAIN A SUTRAS.
In the Sankhya the nature ofpurusha or soul and similarly defined as being intelligence or light
itself.
;
the three gu/zas are described as goodness, energy, and delusion, or light, colour, and darkness; yet these gu;<?as
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
stances,
aina texts usually speak only of sub
dravyas, and their development or modifications, paryayas; and when they mention gu;/as, qualities, besides, which however is done but rarely in the Sutras and regularly in comparatively modern books only, this seems to be a later innovation due to the influence which the philosophy and terminology of Nyaya-VaLreshika
gradually gained over the scientific thoughts of the Hindus. For at the side of paryaya, development or modification,
there seems to be no
quality,
room
is
for
since
is
paryaya
an independent category the state in which a thing,
of its existence, and this must, include therefore, qualities, as seems to be actually the view embodied in the oldest text. Another instance of
dravya,
at
any moment
ainas 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, d harm a and adharma, as kinds of substances with which
f
the
the soul comes into contact
l
;
for they are regarded as co
extensive with the world, not unlike space, which even the VaLreshikas 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 VaLreshika philosophy (which defines substance as the substratum of qualities, and quality as
inherent in substance), ainism would almost certainly not have adopted such confused ideas as those
is
that which
just
expounded.
That this was the primitive conception of the Vedic noted by Oldenberg, Die Religion des Veda, p. 317 f.
Hindus has been
INTRODUCTION.
XXXV
From the preceding remarks it will be evident that I do not agree with Bhandarkar 1 who claims a late origin for Gainism, because, on some points, it entertains the same views as the VaLyeshika. The Vaiêshika 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 Kaftada, could not be reached till after many centuries of
patient mental labour and continuous philosophical dis In the interval between the origin and the final cussion.
establishment of the system those borrowings may have ainas may taken place of which, rightly or wrongly, the be accused. I must, however, remark that Bhandarkar believes the 6rainas to hold, on the points presently to be
which is of the nature of a compromise between the Sankhyas and the Vedantins on the one hand and the Vaureshika 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 (i) both Ga mism and Vaijediscussed, a view
*
:
shika embrace the Kriyavada,

soul
is
i.
e.
they maintain that the

;
directly affected by actions, passions, &c. (2) both advocate the doctrine of asatkarya, i.e. that the product
is
different
from
its
material cause, while the Vedanta and

;
Sankhya hold that they are the same (satkary a) (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 (i) and (2) are the common-sense views for that we are directly affected by passions, and that the
;
product
is
seed, will
from its cause,, e. g. the tree from the and always everywhere be the prima facie condifferent
1
See his Report for 1883-84,
p. 101
f.
C 2
XXXvi
GAINA SUTRAS.
elusion 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
were found in opinion is most likely the product of but one school, and, when once established, it may be adopted by another. But
;
a paradoxical opinion two different schools for a paradoxical

if
such opinions of the Vaueshika, as are the result of a

peculiar train of reasoning, e.g. that space (dis) and air (akaâ) are two separate substances, do not recur in For in it, as well as in the older Brahmanical ainism.
systems, Vedanta and

serve for both.
Saiikhya, space and air are not from one another, but akaâ is made to yet distinguished
other instances of difference in fundamental doc between Vaueshikas and (9ainas 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 Vaueshikas 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 Vaueshika aina doctrine. opinion and a distinct According to the
trines
Some
VaLyeshika there are four kinds of bodies

;
bodies of earth,
bodies of water in the world as those of men, animals, &c. of Varu;za bodies of fire in the world of Agni and bodies
; ;
of wind in the world of Vayu. This curious opinion has its ainism for the ainas, too, assume Earthcounterpart in
;
bodies, Water-bodies, Fire-bodies, and Wind-bodies. ever, these elementary bodies are the elements or the
How
most
minute particles of them, inhabited by particular souls. This hylozoistic doctrine is, as I have said above, the out
of primitive animism, while the Vaueshika opinion, though probably derived from the same current of thought, is an adaptation of it to popular mythology. I make no
come
doubt that the
aina opinion
is
much more
primitive and
INTRODUCTION.
XXXV11
belongs to an older stage in the development of philo sophical thought than the Vaueshika assumption of four
kinds of bodies.
Though
am
of opinion that between Vaiêshika
and
{âinism 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
Vedntins and Sarikhyas go

the
ainas,
directly counter to those of
adopt them without But their with they could go a part of religion. breaking their way together with the VaLreshika, and still retain We need, therefore, not wonder their religious persuasion.
and the
latter could not
on the Nyaya-Vaiêshika some names of 6airias occur. The âinas themselves go still farther, and maintain that the Vaueshika philosophy was
that
among
the writers
by a schismatical teacher of theirs, AT/âluya the Kauîka Gotra, with whom originated of Rohagutta the sixth schism of the ainas, the Trairajika-matam, in
established
The details of this system given in (18 A.D.) the Ava^yaka, vv. 77-83, are apparently reproduced from Kaâda s Vaiêshika Darâna for they consist in the
544
A. V.
1
;
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
VaLreshika Dan-ana
I
I,
i, 6.
believe that in this case, as in

is
many
due
in
others, the
ainas
claim more honour than
connecting every Indian celebrity with the history of their creed. My reason for doubting the correctness of the above Gams, legend is the following. The Vaireshika philosophy is reckoned as
their
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 Gotra of the author of
the Sutras,
viz.
Kaâda
of the
Klryapa Gotra.
xvii, p.
No
trace
See Indische Studien, vol.
u6ff.
c 3
XXXviii
has been found
GAINA SUTRAS.
in
Brahmanical
literature that the
name
of
the real author of the Vaijeshika was Rohagupta, and his Gotra the Kauîka Gotra nor can Rohagupta and Ka/zada
;
be taken as different names of the same person, because their Gotras also differ. Kaâda, follower of Ka/zada,
means etymologically crow-eater, owl hence his system has been nicknamed Aulukya Dan-ana, owl-philosophy 1
;
second name, .Ouluya, which stands for Shaûluka 2 allusion is made to the owl, probably to the ainas refer uluka to the G6tra of the Ka/zadas; but the
In Rohagupta
,
3 which word also means owl. Rohagupta, viz. Kaimka 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 Rohagupta did not
invent, but
only adopted the Vaueshika philosophy to
support his schismatical views.
About the two works
translated
in
this
volume, the
Uttaradhyayana and Sutrakrztanga, 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 Sutrakrztanga
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 Cainas, while the Uttaradhyayana, the first
Mulasutra, belongs to the last section of the Siddhanta. According to the summary in the fourth Anga the object
of the Sutrakrztanga
is
to fortify
young monks
against the
heretical opinions of alien teachers, to confirm them in the This right faith, and to lead them to the highest good.
will
description is correct on the whole, but not exhaustive, as be seen by going over our table of contents. The
refutation of heretical doctrines,
work opens with the

the same object
is
and
again treated at greater length in the
See
my
edition of the
Kalpa
Sutra, p. 119.
six refers
Literally Six-owl.
The number
in
to the six categories of the
Vaueshika.
3
1.
Part
i,
p. 290.
But
is
the
legend translated by Professor Leumann,
c.,
p. 121, his
Gotra
called
Aâulu.
INTRODUCTION.
First Lecture of the
First
XXXIX
It is
Second Book.
followed in the
on the 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.
life
Book by Lectures on a holy
in general,
difficulties a
monk
Then come some Lectures on cognate

Book, which
is
subjects.
The Second
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.
rently intended as a guide for young
too,
seems adapted to
this
purpose
The latter was appa monks 1 Its form, for it lays some claim
.
to poetical art in the variety of the metres It in the artificial character of some verses.
employed, and 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.
resembles the Sutrakrztanga with but it of the subjects treated and to its part regard object the Sutraof the is of than extent original part greater
;
The Uttaradhyayana
with more krztanga, and the plan of the work is carried out skill. Its intention is to instruct a young monk in his
life by precepts principal duties, to commend an ascetic the and examples, to warn him against dangers in his
spiritual career,
and to give some theoretical information.
The heretical doctrines are only occasionally alluded to, not 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 and arrangement of the single Lectures, still it is one open to doubt whether they were all composed by
selection
1
According to an old tradition
the
SutrakrMnga
is
vol. xvi, p. 223) (see Indische Studien, studied in the fourth year after the ordination of a monk.
xl
GAINA SUTRAS.
or only selected from
author,
the traditional
the
literature,
written or oral, which

else,
must
ainas, as everywhere among 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,
my opinion with all reserve, viz. that most parts, or treatises of which the canonical books consist, tracts, are old that the redaction of the Ahgas took place at an
I
give
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
Devardhiga/zin (980 A.V.
454 A.D.)
I have based my translation of the Uttaradhyayana and Sutrakrztanga on the text adopted by the oldest com
mentators
of the
a text
could consult.
This text
differs little
from that
MSS. and the printed editions. I had prepared of my own from some MSS. at my disposal, and
this has served to
The
check the printed text. Calcutta edition of the Uttaradhyayana (Sa;;/vat 1936 1879 A.D.) contains, besides a Guzerati gloss, the Sutra-
dipika of Lakshmivallabha, pupil of Lakshmikirtiga;/in of the Kharatara Ga////a. Older than this commentary is
the Tika of Devendra, which

guide.
It
have made
my
principal
E>.,
Samvat 1179 or 1123 A and is confessedly an abstract from 5antyaarya s Vrztti, which I have not used. But I have had at my disposal
in
was composed
an illuminated old MS. of the Avaûri, belonging to the
INTRODUCTION.
xli
Strassburg University Library. This work is apparently an abstract from the VWtti of 5antya/ârya, as in a great many passages it almost verbally agrees with Devendra s work.
The Bombay
Tika.,
edition of the Sutrakrztanga

is
(Sa7vat 1936
or 1880 A. D.) contains three commentaries: (i) 5ilarika s

in
is
which
This
the oldest
incorporated Bhadrabahu s Niryukti. commentary extant but it was not with

;
out predecessors, as Silanka occasionally alludes to old commentators. vSilahka lived in the second half of the
ninth century A. D., as he is said to have finished his com mentary on the A/aranga Sutra in the 5aka year 798 or 876 A. D. (2) The Dipika, an abstract from the last by
A. D.
Harshakula, which was composed in Sa;;^vat 1583 or 1517 I have also used a MS. of the Dipika in my possession. Paâ/ândra s a Guzerati Balavabodha, (3) gloss. My prin
;
when he and Harsha cipal guide was, of course, vSilanka kula agree, I refer to them in my notes as the commen I name 5ilanka when his remark in question has tators;
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

H.
help in
ascertaining the meaning of the text.
JACOBI.
BONN
November, 1894.
ADDITIONAL NOTE.
I
may
here add a remark on the Parable of the Three Merchants,

f.,
see p. 29
It
which agrees with Matthew xxv. 14 and Luke
xix.
n.
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
Nicholson,
The
Patrologia Graeca, iv. 155), translated by Gospel according to the Hebrews (London, 1879)
s
:
which comes to us in Hebrew characters, has directed the threat not against the hider, but against the abandoned
Gospel,
liver.
The
has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and
For
it
one which hid the
talent
one was accepted, one only blamed,

I
and one shut up Arnold Meyer.
in prison.
owe
this
quotation to
my
colleague
Taking
into consideration (i) that the
Gaina version contains

which
it is
only the essential elements of the parable,

are developed into a
in the
full
in the
Gospels
story
and
(2) that
this
expressly stated
is
Uttaradhyayana VII, 15 that

life/
parable
taken from
common
think
it
probable that the Parable of the
Three
Merchants was invented
in India,
and not
in Palestine.
H.J.
UTTARADHYAYANA.
UTTARADHYAYANA.
FIRST LECTURE.
ON DISCIPLINE.
I
shall explain in
due order the
discipline of a
houseless monk,
who has got
rid of all
worldly
1
ties.
Listen to me. (i)
monk who, on
2
,
superior
from his walks up to him, watching his nods and

receiving an order
called well-behaved.
(2)
receiving an order from his walk does not up to him, being insubor superior, dinate and inattentive, is called ill-behaved. (3)
motions, But a
is
monk who, on
As
1
a bitch with sore ears

A^#a
is
is
driven
away every-
Arca-niddesa-kare.
it.
the order itself; nirde.ra, the takes
assent to
2
The
the singular. original has the plural instead of

respect,
It
great liberties in this

call to
and the commentators constantly of help a vaânavyatyaya or lihgavyatyaya, exchange

as the case
number or gender,
all
may
be.
It
is
translation to follow the original in this respect,
and
impossible in the useless to note
such grammatical blunders. The conclusion we may draw from is that in the spoken language many grammatical forms which in the literary language continued to be used, were on the point of I am almost obsolete. dying out or had already actually become were Sutras the when time the of vernacular composed that the sure
them
began
to
the verb.
and plural in drop the distinction between the singular It was, however, artificially revived in the literary Maha-
rash/ri of later days.
[45]
UTTARADHYAYANA.
where, thus a bad, insubordinate, and talkative (pupil) is turned out. (4)
As
on
a pig leaves a trough filled with grain to feed faeces, so a brute (of a man) turns away from
virtue,
and takes
Hearing a
man
to evil ways. (5) thus compared to a
dog and a
pig,
he who desires
his
own
welfare, should adhere to
good conduct. (6) Therefore be eager

acquire righteousness
desires liberation
2
, ;
for discipline, that
you may
*,
a son of the wise
who
will
not be turned away from
anywhere. (7) One should always be meek, and not be talkative one should acquire in the presence of the wise
;
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)
,
should do nothing mean 3 nor talk much; but after having learned his lesson, he should meditate by himself.
(10)
He
Buddhaputta.
Buddha
is
by
a/fcarya, teacher.
The word
here and in the sequel explained is in the crude form, not in the
would not suit the metre. met with in our text. 2 It is always explained and Nioga///$i = niyogarthin. But here and in verse 20 niyoga means moksharthin. usually
inflected
form,
as
the nominative
Liberties of this kind are frequently
has perhaps
case
its
we must
translate
common meaning: appointment, order. he who waits for an order.

:
In that
3 Kan Saliva, literally, he should not demean himself like a K&nd&la.. The commentators, however, divide the word in This explanation is Jkanda, violent, hot, and alika, untrue, false.
too
artificial to
be accepted, though the meaning comes to the
same
thing.
LECTURE
If
I.
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/
(n)
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
He
which sees the whip no evil act. (12)
(of the rider)
he should commit
Disobedient, rough speaking, ill-behaved pupils will exasperate even a gentle teacher; but those
will
soon win even a hot-tempered

are polite.
(13)
teacher
who
humour him and
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
;
He
pleasant occurrences. (14) Subdue your Self, for the Self
is
difficult to
sub
due
in this
your Self is subdued, you will be happy world and in the next. (15) Better it is that I should subdue my Self by self;
if
and penance, than be subdued by others with fetters and corporal punishment. (16) He should never do anything disagreeable to the wise 1 neither in words nor deeds, neither openly
control
,
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 2
,
Buddhawaw, i. Palhatthiya knees and shanks.

2
e.
= paryastika:
B 2
the superiors.
so that his clothes cover his
UTTARADHYAYANA.
nor cross his arms 1 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;
2 asking for his command he should always politely approach his teacher. (20)
If the teacher speaks little
or much, he should
should
never grow impatient; but an intelligent pupil rise from his seat and answer (the teacher s) call modestly and attentively. (2 1 ) He should never ask a question when sitting
on his stool or his bed, but rising from his seat 3 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)
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
4 anything sinful or meaningless
in verse 7,
3
Niyaga//y$i or nioga///i. The commentator explains it, as by desiring liberation/ Ukkuûo. The commentator explains it by muktasana^,
the (De"vendra) quotes esha bandhyasuto yati khapushpakr/taj-ekhara^
i
karaâta^ padapuwânadigata^. 4 In illustration of this the commentator

following verse:
There goes mrzgatrzsrmambhasi snata/ .ma.srmgadhanurdhara^ the son of a barren woman, bearing a chaplet of sky-flowers,
II
having bathed in the water of a fata morgana, and carrying a made of a hare s horn.
bow
LECTURE
I.
or hurtful, neither for his own sake nor for anybody else s, nor without such a motive. (25).
1 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)
2
may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27)
Any
instruction the wise ones
(The teacher s) instruction, his manner of giving evil acts are considered blissful it, and his blaming hateful by the bad monk. (28) but by the intelligent, Wise, fearless monks consider even a rough
instruction as a benefit, but the fools hate
it
it, though mind. of and (29) purity produces patience He should occupy a low, firm seat, which does not rock seldom rising and never without a cause, he
;
should
sit
motionless. (30)
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
At
priate for each period of the day. (31)
should not approach (dining people) collect alms that are sitting in a row, but should to the sanc freely given having begged according tioned rules, he should eat a moderate portion at
;
monk
the proper time. (32) monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so
not seen by another party another monk should not pass him to get the start of him. (33)
that he
is
;
Samara, explained by
the
it
smithy, with the addition that 2 Buddha/^.
includes
commentator barbers shop or all places of low people.
UTTARADHYAYANA.
Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk
should accept permitted l food that was prepared for
somebody
else 2
(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) monk should avoid as unallowed such
food
as
is
well dressed, or well cooked, or well cut, or

in
such
rich,
which
or
3
.
much very much

is
seasoning, or which flavoured, or much
is
very sweet
ened
(36)
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
(The
;
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

instructs
a teacher
who
him
well, to
and he believes 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
but a malevolent pupil imagines himself treated like a slave. (39) He should not provoke his teacher s anger, nor
;
or a near relation
Phasuya,
translated
prasuka, and explained

for
free
from
living
beings.
2
Parakaâ, prepared
the
householder
or
some other
person, but not for the monk himself. The translation of the terms in this verse
!
is rather conjectural, the in the notwithstanding explanations commentary. 4 I translate according to the interpretation of the commentator,
which
is
probably right
but the text sets
all
rules of
grammar
at defiance.
LECTURE
I.
should he himself grow angry he should not offend the teacher nor irritate him by proclaiming his
;
faults
1
.
(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 2
have attained by
will
their virtues
and always
practised,
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)
excellent pupil needs no express directions, or he is (at least) quickly directed ; he always carries
An
out his duties as he
is told.
(44)
(the intelligent man who 3 he be and himself his duties takes upon texts) is the earth the as comes renowned in the world
An
has learned
,
sacred
dwelling of
all duties.
all
a dwelling of beings, so he will be
(45)
the worthy teachers, who are thoroughly well versed in enlightened and from early times
When
conduct 4 are satisfied (with a pupil), they will make 5 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.
2
3
Buddha.
Namati,
literally,
bows down.
Puvvasawthuya
rendered in
5
= purvasawstuta.
the
my
translation
Besides the meaning commentator proposes another:
already famous.
A///Hya
= arthika, having an object or purpose, viz. moksha;

:
it is
therefore frequently rendered
leading to liberation.
8
his
UTTARADHYAYANA.
by
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 or a impurities, become either an eternal Siddha
1
,
god of great power and small imperfections.
(48)
Thus
say
2
.
SECOND LECTURE.
ON TROUBLES 3
!
long-lived (Gambusvamin) I (Sudharman) have heard the following Discourse 4 from the Venerable
(Mahavira)
Mahavira declared has Gotra twenty-two Ka^yapa 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.
Here 5
forsooth, the Venerable Ascetic
of the
I. e.
Tibmi = itibravimi.
all
a liberated or perfected soul.
These words serve
to
mark
the
end
canonical books; compare the Latin dixi. 3 Parisaha, that which may cause trouble to an ascetic, and which must be cheerfully borne.
of every chapter in
4
The commentator (Devendra)

all
:
says that
when Mahavira
was
spoke,
he was understood by
creatures, whatever
their language.
He
<&api
dva d&vim nara nariw âbara^ quotes the following verse .rabari/w tirya#>o pi a tairaîw menire bhagavadgiraw The
I
II
gods, men, -Sabaras, and animals took the language of the

for their own.
5
Lord
Cf.
Acts
ii.
n.
This
is
I. e.
in
our creed or religion.
generally the
meaning
of the
word
iha, here, opening a sentence.
LECTURE
IT.
These, then, are the twenty-two troubles declared by the Venerable Ascetic Mahavira, which a monk
not to be vanquished by them life of a wandering mendicant
:
must learn and know, bear and conquer, when he

1.
in
order
lives the
diga#/M
pivasa
(ûgupsa)-parisaha, hunger;
2.
3.
(pipasa)-p., thirst;
4.
5.
siya (sita)-p., cold; usiâ (ushâ)-p., heat;
dawsamasaya
l
;
(da^âma5aka)-p.,
gad-flies,
and gnats
6.
7.
2 a/ela-p., nakedness arati-p., to be discontented with the objects of

;
control.
8. 9.
itthi
(stri)-p.,
women;
for study;
/ariya (/arya)-p., erratic life; nisihiya (naishedhiki)-p., place 11. se^-a (âyya)-p., lodging;
10.
12.
13.
akkosa (akro5a)-p., abuse; vaha (vadha)-p., corporal punishment;

âya?za
(ya/âna)-p., to
14.
15.
1
ask for something;
alabha-p., to be refused;
roga-p., illness
âlla-p., dirt;
;
6.
17.
1
taâ-phasa (trmasparâ), pricking of grass;
8.
19.
sakkarapurakkara
(satkarapura^kara)-p.,
kind and respectful treatment;

20.
21. 22.
panna (praâ)-p., understanding; annaâ (aâna)-p., ignorance; sammatta (samyaktva)-p., righteousness.

to include
biting or stinging insects, as
This This
is
all
lice,
&c.
is
binding on the Ginakalpikas only, not on
common
monks.
O
J
UTTARADHYAYANA.
The enumeration
of the troubles has been de

,
livered
2 by the Kasyapa I shall explain you in due order. Listen to me. (i)
them
to
Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance,
1.
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 he should try to get dis (from forbidden things)
;
tilled 3
water.
(4)
deserted ways, in pain, with and throat, distressed, he should thirsty, dry bear this trouble (of thirst). (5)
3.
Wandering about on
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
I
<9ina.
(6)
have no shelter and nothing to cover

I
my
skin, therefore
shall
make a
fire to
such
a thought should not be

(7)
myself; entertained by a
warm
monk.
jloka.
The preceding part of this lecture The numbers placed before the
It will
is
in prose, the rest is in verses refer to the above
enumeration of the troubles.

are allotted to each of them.
2
be seen that two stanzas
I. e.
Viga</a
Mahavira, who belonged to the Gotra of Kasyapa. vikrz ta. It means water which by boiling or
some
as
other process has become so changed that
it
may be
regarded
lifeless.
LECTURE
II.
1 1
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)
wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan
himself. (9)
Suffering from insects a great sage remains As an elephant at the head of the undisturbed.
5.
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, (n) clothes being torn, I shall (soon) go naked/ 6. such thoughts should or I shall get a new suit
My
not be entertained by a monk. (12) At one time he will have no clothes, at another he
have some knowing this to be a salutary rule, a wise (monk) should not complain about it. (13) and poor monk who wanders 7. A houseless from village to village may become tired of ascetic
will
;
life
he should bear
this trouble.
(14)
;
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,
8.
and perfectly
passionless. (15)
a natural liking for women he who knows (and renounces) them, will easily perform his duties as a Srama/za. (16)
In this world
;
men have
A wise
as
it
man who knows
that
women
are a slough,
will
were, will get no
harm from them, but

for the Self. (17)
wander about searching
12
UTTARADHYAYANA.
9.
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
Alone,
living
on
allowed food 1
a 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)
does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk
11.
will.
monk who
(22)
Having obtained a good 2 empty house he should stay

,
or
bad lodging
in
an
there thinking:
What
matter for one night ? (23) 12. If a layman abuses a monk, he should not grow angry against him because he would be like
does
it
a child
If a
monk should not grow angry. (24) monk hears bad words, cruel and rankling
,
ones, he should silently overlook them, them to heart. (25)

13.
and not take

if
monk
should not be angry
beaten, nor
should he therefore entertain sinful thoughts; know ing patience to be the highest good, a monk should
meditate on the Law. (26)
2
3
I. e.
in
see also note on XVII, 2. ; which there are no women.
Or
like
an ignorant man, bala.
LECTURE
II.
13
If somebody strikes a restrained, resigned 6rama;za
somewhere, he should think

life.
*
:
have not
lost
my
(27)
It will
14.
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
it
tour
but he should not think that
begging would be
better to live as a householder. (29) 15. He should beg food from the householder
when
I
ready a wise man should not care whether he gets alms or not. (30)
his dinner
is
;
get nothing to-day, perhaps I shall get some a monk who thinks thus, will not thing to-morrow
;
be grieved by his want of success. (31) 1 16. If any misfortune happens and he suffers he should cheerfully steady his mind, and bear pain,
the
ills
that attack him. (32)
should not long for medical treatment, but he should continue to search for the welfare of his
soul
;
He
thus he will be a true
^ramaâ by
neither
acting himself nor causing others to act. (33) 17. When a naked, rough, restrained ascetic lies
on the
still
In the
grass, his body will be hurt. (34) sun his pain will grow insupportable
2
.
a monk, though hurt by the grass, will not

(35)
use clothes
1 8.
When by the
heat of
dirt
and
is
covered with
summer his body sweats and dust, a wise monk
should not lament his loss of comfort. (36)

1
Viz.
if
he
falls sick.
is
Tantuâ, what
manufactured from threads.
UTTARADHYAYANA.
He
should bear
(all this),
*,
waiting for the destruc
tion of his
excellent
Karman (and practising) the noble, Law he should carry the filth on his
;
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
body
till
not having got them). (39) Forsooth, in bygone times I have done actions productive of ignorance, for I do not
(for
20.
remember them when

where
2
.
asked
by anybody
any
(40)
Afterwards, however, actions productive of ignor ance take effect/ Therefore comfort yourself, know
ing the consequences of actions. (41) It was of no use to turn away from the lust 21. of the senses and to live restrainedly, for
I
do not
properly recognise good and bad

1
Though
observances
22.
in
I
practising
things. (42) austerities and religious

rules,
off.
is,
live according to strict the hindrances to knowledge will not go
still
(43)
A monk
;
should not think
There
indeed,
no
life
to come, nor
in
by penances
an exalted state to be acquired short, I have been deceived. (44)

:
monk
should not think
Those
lied
who
said
that there were, are, and will be

1
G mas.
anywhere
(45)
Nirg-ara.
2
The commentators
refer the
word
to the place
or object of the former actions.
LECTURE
III.
15
All these troubles have been
declared
Kasyapa. by them, when attacked by any anywhere.
by the
monk
should
not
be vanquished
Thus
say.
THIRD LECTURE.
THE FOUR REQUISITES.
Four things of paramount value are difficult human birth, obtain here by a living being
:
to
in
in
struction in the
self-control,
I.
Law,
is
belief in
it,
and energy
(i)
The
universe
who
are, in
peopled by manifold creatures, this Sawsara, 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 Aaaa&las and Bukkasas, or worms and moths, or (insects called) Kunthu 1 and ants. (4) Thus living beings of sinful actions, who are born
again and again in ever-recurring births, are not disgusted with the Sawsara, but they are like warriors (never tired of the battle of life). (5) Living beings bewildered through the influence
of
their
actions,
in
distressed
undergo misery But by the cessation of Karman, perchance, living

1 About the Kunthu see below, Thirty-sixth Lecture, and note.
and suffering non-human births. (6)
pains,
v.
138
UTTARADHYAYANA.
beings will reach in due time a pure state and be born as men. (7)
II.
it
And though
be
difficult
will
they be born with a human body, for them to hear the Law, having
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
heard which they
;
many who approve of the religion, strenuously 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. (n) The pious obtain purity, and the pure stand firmly
;
in the
Law
(the soul afterwards) reaches the highest
Nirvana, being like unto a fire fed with ghee. (12) Leave off the causes of sin, acquire fame through
patience
!
(A man who
acts
upper regions after having
to this) will rise to the left this body of clay. (13)
up
The Yakshas who

(live in the
are gifted with various virtues,
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
(purva) year consists of 7,560 millions of 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
former
years.
One common
The
LECTURE
III.
17
The Yakshas, having remained

life
there according to
their merit, descend thence at the expiration of their
and are born as men. are often kinds. (16) Fields and houses, gold, cattle, slaves and servants where these four goods, the causes of pleasure, are 1 present, in such families he is born (17) He will have friends and relations, be of good
Men
family,
of
fine
complexion,
(18)
healthy,
wise,
noble,
famous, and powerful.
After having enjoyed, at their proper time, the unrivalled pleasures of human life, he will obtain true
knowledge by
a former
life.
his
pure religious merit acquired
in
(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
For ages of the world, shared by the Hindus and the ancients. 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
the
in retrospect our
life
life appears to us, so primitive man imagines 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 were ages compared with the four seasons of the year. Something similar seems to have happened in India, where, however, there
ainas seem to have originally For the Now the year was minor periods. frequently compared to a wheel, and this second metaphor was worked out by the (rainas. They named the six minor periods aras, literally spokes of a wheel, and divided the whole Eon into one descending part (of the wheel), avasarpiî, and one rising These Avasarpmis and Utsarpiwis are probably part, utsarpiwi. a later improvement, and the Eon originally contained but six Aras. But if there were indeed twelve Aras from the beginning, they must
are three or six seasons.
divided
one
Eon
into
six
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]
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 Karman, he will become an eternal Siddha. (20) Thus I say.
of
FOURTH LECTURE.
IMPURITY.
You
careless
cannot prolong your

;
life
1
,
therefore be not
old age approaches. Consider this what (protection) will careless people get, who kill living beings and do not exert them
:
you are past help
when
selves
(i)
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)
the burglar 2 caught in the breach of the wall perishes by the work the sinner himself had executed,
As
thus people in this life and the next cannot escape the effect of their own actions. (3)
Sa^sara does an action for the sake of somebody else, or one by which he himIf a
man
living in the
similar expression is used in Sutrakrztanga I, 2, 2, 21. relates two stories of burglars, one of which is hinted at in the text. It comes to this. to be burglar supposed
z
Devendra
caught, in the breach he had excavated, by the owner of the But house, who takes hold of his feet protruding from the breach. the burglar s companion tries to drag him out from the other
is
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) Like a wise Though others sleep, be thou awake man, trust nobody, but be always on the alert for dangerous is the time and weak the body. Be
!
1 always watchful like a Bharuâ bird (6) monk should step carefully in his walk
!
(i.
e.
in
his
be a snare for him. life), First he must bestow care on his life till he wins
supposing everything to
(viz.
the stake
enlightenment), and afterwards he

it,
should despise
tion, as
annihilating his sins. (7)

his will, (a
By conquering
monk) reaches
is
libera
a well-broken horse which
clad in harness
;
Be watchful in your young years (goes to battle). for thereby a monk quickly obtains liberation. (8)
If
he does not get (victory over

it
his will) early,

2
he
get pre But such supposes the eternity of human life. a man despairs when his life draws to its close, and
;
will
afterwards
such reasoning
the dissolution of his
One
fore
body approaches. (9) cannot quickly arrive at discernment there 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. Up a ma. Literally translated this is the comparison of those
:
who contend
parison.
interpretation of the
gives a forced part of the verse to bring about a com But the meaning comparison will not suit the context,
that
life is
eternal/
The comrnentalor
first
the
word must here mean
conclusion, reasoning.
C 2
2O
UTTARADHYAYANA.
s self
:
a sage, and guard one

less.
(thus) never
be care
(10)
Sramaâ who again and again suppresses the

;
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, (i i)
effects
External things weaken the intellect and allure many therefore keep them out of your mind.
;
Keep
off delusion,
remove
(
1
pride,
do not practise
deceit, leave off greed.
2)
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
Heretics
who
men, desire virtues
till
the end of your
life.
(13)
Thus
say.
FIFTH LECTURE.
DEATH AGAINST ONE
In this ocean (of
difficult to cross,
life)
WILL.
(viz. births)
with
its
currents
shore
one man has reached the opposite one wise man has given an answer to the
ending with death have death with one s will, and death
life
following question, (i) These two ways of

:
been declared 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
1
it
happens but once.
(3)
Viz. in the case of a
Kevalin.
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). never saw the next world, but
(He
I
thinks)
have seen
with
my own
The
in
eyes the pleasures of this life/ (5) pleasures of this life are (as it were)
l
.
your hand, but the future ones are uncertain Who knows whether there is a next world or not?
(6)
The
(most)
fool boasts
* :
shall
But by his / come to grief. (7) he will amusements Then he begins to act cruelly against movable and immovable beings, and he kills living beings
with a purpose or without.
(8)
men
have the company of love of pleasures and
ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do. (9)
An
Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways 3 just as a young snake gathers dust (both on and in its
,
body). (10)
Then he
and he
reflects
I
suffers in
ill
and
is
attacked by disease;
is
dread of the next world when he
on his deeds, (n) have heard of the places in hell, and of the destination of the sinner, where the fools who do
cruel deeds will suffer violently.
(
1
2)
Kalika, doubtful as regards the time when they will be enjoyed. I. e. I shall do as people generally do, viz. enjoy pleasures. Viz. By his acts and thoughts.
22
UTTARADHYAYANA.
to the place where he is to be born again according to his deeds, he feels remorse, as I
Then going
have heard (from
my
teacher). (13)
a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged
road, repents
As
when
the 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
(having lost his chance) like
death against one s will/ a gambler vanquished
by
Kali. (16)
Thus has been explained the fools death against now hear from me the wise men s one s will
;
death with one
s will
(17)
Full of peace and without injury to any one is, as have heard (from my teachers), the death of the
virtuous
senses
1
.
who
(18)
control themselves
and subdue
their
(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
in
is
Some
not always good throughout. (19) householders are superior to some

;
monks
all
self-control
but the saints are superior to
householders in self-control. (20) Bark and skin (of a goat), nakedness, twisted
vusimao
sawyatanaw
va^yavataw.
Vusimao
is
gen. sing.,
in gen. plur. in classical Prakrz t, but the authors of metrical
here used in juxtaposition with a word Such an irregularity would of course be impossible
it is
Gaina Sutras take

with any faulty by a conjecture.
such
liberties
with
grammar
it
that
we must put up
to correct
it
expression, though
would be easy
LECTURE
hair,
V.
23
baldness
these (outward tokens) will not save
a sinful ascetic. (21)
though he be a mendicant (friar), will not escape hell but a pious man, whether monk or
sinner,
;
householder, ascends to heaven. (22) faithful man should practise the rules of con
duct for householders
Posaha
fast
in
he should never neglect the both fortnights, not even for a single
;
night. (23)
under such discipline he lives piously even as a householder, he will, on quitting flesh and bones 3 share the world of the Yakshas. (24) Now a restrained monk will become one of the
,
When
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
trol
go those who are trained
in self-con
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)
1
Kaewa phasae=kay 6na sprz\yt, literally, touch with his body.

The Posaha
Buddhists.
of the Gainas corresponds to the Uposatha of the Hoernle in note 87 of his translation of the Uvasaga Dasao (Bibliotheca Indica) says of the Posaha it is distinguished attentions by the four abstinences (uvavasa) from food (ahara), bodily sexual intercourse (abrahma) and daily work (vyapara).
2
:
(jarirasatkara),
3
Literally, skin
and
joints.
24
UTTARADHYAYANA.
(both kinds of death) and chosen the better one (taught in) the Law of
wise
man having weighed
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) the time for quitting the body has come,
When
a sage dies the death with one s will/ according to one of the three methods 1 (32)
.
Thus
say.
SIXTH LECTURE.
THE FALSE ASCETIC
All
2
.
men who
;
are
ignorant
of the
Truth are
surfer
subject to pain
in
in the endless
Sa^sara they
many
ways,
(i)
Therefore a wise man, who considers well the 3 ways that lead to bondage and birth, should
1
These
three
(3)
methods are
(i)
tamarawa,
the
2
padapopagamana.
I, 7, 8,
bhaktapratyakhyana, (2) ihgiThey are fully described in

see part
i,
KhudâganiyaTz/îâztf = Kshullakanirgranthiyam. Kshullaka originally means small, young/ but I do not see that
the contents of this lecture
Aaranga
Sutra
ff.,
p.
75
f.
support this translation, though the

it.
commentators would seem

3
to favour
ga</a*rc
Devendra here quotes the following Sanskrit verse Kalatranidattva na sawtush/a^ praâpati^ bhuyo^py apatyarupewa
:
I
dadati gala^rmkhalam. The creator was not satisfied when he had given (to man) the wife as a fetter, he added a chain round his neck in the form of children.
LECTURE
VI.
25
himself search for the truth, and be kind towards

all
creatures. (2)
Mother, father, daughter-in-law, brother, wife, will not be able to help me, when I suffer for my own deeds V (3) This truth should be taken to heart 2 by a man
and sons
of pure faith
and
love,
and not hanker

horses,
:
he should (therefore) cut off greed after his former con

jewels and earrings, cattle, all these (possessions) you
nections. (4)
Cows and
slaves
and servants
in
must give up
order to obtain the
power of
affects
3 changing your form at will. (5) Everything that happens to somebody,
him
personally
their
therefore,
knowing
the creatures love of
do not deprive them of their life, but cease from endangering and combating them. (6) Seeing that to accept (presents) leads to hell, one
self,
own
should not accept even a blade of grass only to 4 preserve one s life one should eat the food that is
;
put in one
own
alms-bowl.
(7)
Here some are of opinion that they will be delivered from all misery by merely attending the
teacher
5
,
without abstaining from
sins.
(8)
This verse recurs in Sutrakr/tahga
I,
9, 5.
Sapehae pase
mind or
= svaprekshaya
pajyet, he should look
at
it
with his
absolute participle
However sapehaeis usually the samprekshya. The meaning is the same in

reflectively.
:
both cases.
3
Some MSS.
insert here the following verse
Movables and
immovables, corn, and furniture can not deliver a who is suffering for his deeds/
4
man from
pain,
This is according to the commentators the meaning of the word dogun&hi ûgupsin.
Ayariyaw vidittawaw.
The commentator makes
this
out
26
UTTARADHYAYANA.
Acknowledging the truth about bondage and

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,
liberation,
though sinking lower and lower through their believe themselves to be wise men. (10)
sins,
They
sara
;
are (going) a long way in the endless Samtherefore looking out carefully one should
1
,
wander about carefully (n) Choosing what is beyond and above

viz.
(this
world,
liberation), one should never desire (worldly objects), but sustain one s body only to be able to annihilate one s Karman. (12)
will reap pains who, in thoughts, words, or are attached to their body, to colours, and to acts, forms. (13)
Those
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
so
ascetic should not lay
by any
,
store,
not even
;
little as the grease (sticking to his alms-bowl) but as a bird with its plumage 2 so he with his
alms-bowl should wander about without desires. (15)
mean: by learning only what right conduct (a/arikam) is, without living up to it. But it is obvious that the author intends a censure upon the GMnamarga.
to
usual this phrase means one should conduct one s self so commit no sin. 2 There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra).
:
As
as to
LECTURE
VII.
27
l 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 the one careless should one s food. among beg (16)
;
Thus has spoken

venerable native
the
Arhat
2
,
(9/zatrzputra,
the
possesses possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17)
of VaLrali
who
the
highest knowledge and
who
Thus
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
3
,
and brings
it
Then when
a large belly, 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
;
up in his yard (i) grown up and big, fat and of fattened and of a plump body, it is
it
;
is
off,
and
it is
As
1
this
eaten. (3) ram is well
treated
for
the
sake of
This
is
the
eshawasamiti.
See
On
the samitis see below, Twelfth
Lecture,
2
2.
Vesalie
i,
= Vaualika.
my
remarks on
s
this
statement in
part
3
introduction, p. xi,
and Hoernle
ff.
notes in his translation
of the Uvasaga Dasao, p. 3

fed sheep
is
Yavasa, explained by mudgamashadi.

greatly appreciated in India.
Mutton of gram-
28
UTTARADHYAYANA.
longs
a guest, even so an ignorant, great sinner

(as
it
were) for
ignorant
life
in hell.
(4)
An
way,
of
man
kills, tells lies,
robs on the high

villain.
steals foreign goods, deceives, (always thinking

(5)
some one) whom he could plunder, the
He
is
desirous of
women and
on undertakings and meat, becomes strong, a subduer of
pleasures, he enters business, drinks liquor, eats

foes.
(6)
eats crisp goats meat, his belly grows, and his veins swell with blood but he gains nothing
He
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

riches, and pleasures, after having squan dered his wealth which he had so much trouble in gaining, and after having committed many sins, he
riages,
will,
under the burden of
his
Karman, and believing
only in the visible world, be grieved in the hour of death like the ram 1 at the arrival of a guest. (8, 9)
Then
the
sinner
who has been

life
killing
living
,
beings, at the end of his and against his will he
from his state 2 goes to the world of the

falls
Asuras, to the dark place. (10) As a man for the sake of one Kakini 3 (risks and) loses a thousand (Karshapa/zas), or as the king lost
his
kingdom (and
strictly
life)
by eating a mango-fruit which

:
he was
1
forbidden (by his physician) 4
(i i)
Ay a =
^Tuya
= kyuta
a^-a, literally goat.

is
said of
one who
is
born
after his
death in
a lower sphere than that in which he lived before. 3 According to the commentators the eightieth part of a rupee. 4 The commentators relate old stories to explain allusions
in the
text;
they
will,
however, be
intelligible
without
further
comment, though I do not contend really old and known to the author of
that those stories
were not
the Sutra.
LECTURE
VII.
29
human pleasures compared with the of the pleasures gods divine life and pleasures sur pass (the former) a thousand times and more. (12)
Even
so are
:
Those endowed with
excellent
knowledge
!
live
many nayutas
of years; so great a loss suffer the

set
fools in a life of less than a
Three merchants
;
hundred years (13) out on their travels, each
one of them gained there much, with his capital the second returned with his capital, and the third
merchant came home after having lost his capital. This parable 2 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.; 3 has forfeited human life for the slave to his lusts
and divine
endure
1
life.
Having once
these
(17) forfeited
two
them, he will have to will be it states of misery

;
nayuta or niyuta
1
is
equal to
49,78^, 36,000,000,000,000,000,000,000,000.
It is
derived in the following

i i
i i
way
purvanga
purva
nayutanga
nayuta
= 8,400,000 = 8,400,000 purvangas. = 8,400,000 purvas. = 8,400,000 nayutangas.
This parable closely corresponds to Matth.xxv. 14, Luke xix. 1 1. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann,
2
a pupil of Professor
3
Leumann
of Strassburg.
Lolayasaê = lolatsUaMa.
The commentator
takes
and makes the word a karmadharaya. I think one who deceives that the word jaMa which originally means others is used here in the sense one who deceives himself/
161 at a* for 16 la
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
mind).
brings back his capital, is (to be com is born pared to) again as a man. (19) Those men who through the exercise of various
He who
one who
virtues
become pious householders,

;
will
be born
fruit
for all beings will reap the again as men 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 3
(21)
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 Kusagrass dwindles down with the ocean, so do
to
When
naught when compared
human pleasures with divine pleasures. (23) pared
when com
pleasures in this very limited life of men are like (the water at) the top of a blade of Kara-grass; for the sake of what will a man not care to gain and
The
I. e.
birth as a
man
or a god.
Siksha.
:
in Prakrz t
The commentator quotes the following passage Souls gain human birth through four causes (i) a kind
:
disposition (prakrz tibhadrata), (2) love of discipline (prakrztivinitata), (3) compassion (sanukro-ranata), and (4) want of
envy (amatsarita). 3 For a higher rank than that of a god, cannot, in the present state of the world, be
e. g.
that of a K6valin,
attained.
LECTURE
to
VIII.
31
risks
keep
(so
precious a
good which he
to
lose)? (24)
He who
his
has not renounced pleasure,
will
miss
aim (i.e. the true end of his soul); for though he has been taught the right way, he will go astray and again 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,
shall
become
there
is
a god. (26)
He
will
be born among
men where
life,
wealth, beauty, glory, fame, long
and eminent
practises
happiness. (27) See the folly

:
of the sinner
who
un
righteousness turning away from the will sinner be born in hell. (28) great
Law, the
See the wisdom of the wise man who follows the true Law turning away from unrighteousness,
:
the virtuous
wise
man will be born as a god. (29) man weighs in his mind the state
man;
of
the sinner and that of the virtuous
quitting
the state of the sinner, a sage realises that of the

virtuous. (30)
Thus
say.
EIGHTH LECTURE.
KAPILA
S
VERSES 1
By what
this
acts can
escape a sorrowful
lot
full
in
unstable ineternal
(i)
Sawsara, which
is
of
misery?
1
This lecture
told in the
is ascribed to Kapila. According to an old story, commentary, he was the son of Kajyapa, a Brahman
32
UTTARADHYAYANA.
Quitting
affection
your former connections place your 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 Kaujambi, and his wife Yaja. When Kajyapa died, his place was given to another man. His wife then sent her boy to
.Sravasti to study
under Indradatta, a friend of
his father
s.
That
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
man was
by her
caste, the girl in tears told
him
that she
could not take part in the ornaments. To get some
festivity as she had no money to buy she asked him to go to Dhana,
a merchant,
who used
him
first
to in
who
saluted
give two pieces of gold to the man the morning. Accordingly Kapila set
out in the night, but was taken up by the police and brought before the king, Prasenaît. 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,
all
till it
came
to be ten thousand millions.

;
But then,
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 Svayawsawbuddha. Returning to the king, he pronounced verse 17: The more you He get, &c., and giving him the Dharmalabha, he went his way. practised austerities and acquired superior knowledge, by dint of which he came to know that in a wood, eighteen leagues from
RaâgfYha, lived a gang of five hundred robbers, under a chief Balabhadra. These men, he knew, would become converts to the right
faith
;
made
He was accordingly he went to the wood where they lived. To prisoner, and brought before the leader of the robbers.
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
lecture,
to
beat the time.
He
then sang the
first
stanza of this
to sing,
till
by which some robbers were converted, and he continued repeating this stanza after each following verse (as dhruva),
robbers were converted.
at last all the
LECTURE
VIII.
33
delusion and possesses perfect knowledge and faith, for the benefit and eternal speaks 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) 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
gê.
(s)
It is difficult to cast aside
weak men
are pious
the pleasures of life, not easily give them up but there ascetics (sadhu) who get over the im
will
;
passable (Sawsara) as merchants cross the sea. (6) Some there are who call themselves ^ramaâs,
the beasts ignorant of (the the stupid prohibition of) killing living beings
though they are
like
sinners
beliefs
1
.
go
(7)
to
hell
through
their
superstitious
not permit (or consent to) the killing of living beings then he will perhaps be delivered from all misery thus have spoken the preceptors
;
;
One should
who have proclaimed the Law A careful man who does not
is
of ascetics.
(8)
injure living beings,
called
man
In
The sinful Karcircumspect (samita). raised will quit him as water quits ground. (9)
thoughts,
words,
and
acts
he
should
do
The commentator
alabheta,
quotes the
following
words:
brahma6
brahma/zam
indraya
kshattram,
:
tapase judram,
acquire
and explains them
marudbhyo vaijyaw, he who kills a Brahmawa will
Brahma knowledge.
[45]
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, (n)
;
He
beans, of his
should eat what tastes badly, cold food, old Vakkasa Pulaga, and for the sustenance
life
he should eat
Manghu
(ground ba-
dara). (12)
Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (angavidya) l are not to be called 6rama,
âs; thus the preceptors have declared. (13)
Those who do not take
their life
under
discipline,
,
who
cease from meditation and ascetic practices 2 and who are desirous of pleasures, amusements, and
fare, will
good
And
in the
be born again as Asuras. (14) when they rise (in another birth) from the
those whose souls are sullied by hardly ever attain Bodhi. (15)
;
world of the Asuras, they err about, for a long time,
Sa^sara
sins, will
many
And if somebody should give the whole earth to one man, he would not have enough so difficult is it to satisfy anybody. (16) The more you get, the more you want your desires increase with your means. Though two mas has would do to supply your want, still you would scarcely think ten millions sufficient. (17)
;
;
See the note on verse 17 of the Fifteenth Lecture.
Samadhiyoga^.
Samadhi
is
concentration of the mind,
and the yogas
are, in this connection, the operations

it.
(vyapara)
of mind, speech, and body conducive to
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)
he should
its rules.
houseless (monk) should not desire women, turn away from females learning a the monk should Law, thoroughly strictly keep
;
(19)
This
will
Law
;
knowledge
has been taught by Kapila of pure those who follow it, will be saved and
gain both worlds. (20)

I
Thus
say.
NINTH LECTURE.
THE PRAVRAGYA OF KING NAMI
2
.
After (Nami) had descended from the world of the gods, and had been born as a man, he put an
end to the influence of delusion, and remembered

his
former
birth,
(i)
Remembering
1
his
former
birth,
king
Nami
Rakshasis in the original. The Life of king Nami and his Bodhi is mentary. The Prakrz t text of this romance
2
told in the
is
com
printed in
my
Ausgewahlte Erzahlungen in Maharash/ri, Leipzig, 1886, p. 41 ff. Nami is one of the four simultaneous Pratyekabuddhas, i.e. one of
those
saints
who
effort of their
reach the highest stage of knowledge by an own, not through regular instruction and religious
or Svayawsawbuddhas (Sahasam-
discipline.
The Pratyekabuddhas
do
buddha
in Prakrz t)
not, however, propagate the true
Law, as
the Tirthakaras do.
As
the legend of
Nami
is
not
it
connected with our
text, I
need not give an abstract of
materially here.
36
UTTARADHYAYANA.
became a Svaya^sa^buddha 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
uproar
the
royal
Seer
Nami
retired
world, at the occasion of his

in Mithila.
(5)
Pravra^ya there
from the was an
the royal Seer who had reached the excellent stage of Pravra^ya, -Sakra in the guise of a Brahmaâ addressed the following words (6)
:
1
To
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

(8)
is
gods thus
leaves,
In Mithila
the sacred
tree
Manorama,
sheds
full
of
flowers,
;
and
is
fruits,
which
cool
shadow
this tree
always a favourite resort of
many
1
(birds). (9)
The
text has
locative
2
makes
êie, udyana, park; but to make good his interpretation he takes vzkkh& for an instrumental plural instead of a nominative The context itself seems to militate against this singular.
interpretation
leaves, but
;
Mahila, which is against the metre. The the construction needlessly involved. The commentator interprets it as meaning /aitya.
for
it
is
it is
rather strained to say the
natural to say of a tree that it has same of a park.
many
LECTURE
IX.
37
is
Now,
as this sacred tree
Manorama
(10)
shaken by
the storm, the birds, suffering, destitute of refuge,
and miserable, scream aloud.
the king of gods, pursuing his hearing reasons and arguments, answered the royal Seer
this,
On
Nami
"
thus
(n)
!
This is fire and storm, your palace is on fire Reverend sir, why do you not look after your
seraglio?"
(12)
:
Nami answered (see verse 8) (13) Happy are we, happy live we who call nothing our own when Mithila is on fire, nothing is burned
* ;
that belongs to me. (14)
To
monk who
has
who has ceased

1
to act,
sons and wives, and nothing pleasant can occur,

left his
nor anything unpleasant. (15)
There
houseless
much happiness for the sage, for the monk, who is free from all ties, and knows
is
himself to be single and unconnected (with the rest of the world). (16)
Indra answered (see verse n) (17) Erect a wall, gates, and battlements dig a 1 will be 2 then you moat; construct sataghnis
:
"
Kshattriya."
(18)
Nami answered
4
(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
its
it
is
impregnable;
in
is
making Zeal his bow,

walking (iriya), and
1
string
Carefulness
its
top (where the string
An
instrument for defending a town.

as an imperative,
Ga//$asi. The commentator explains this but there is no necessity for it. 3 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)
(in this way) a sage will be the victor and get rid of the Sawsara. (20-22) Indra answered (see verse n) (23) Build palaces, excellent houses l and turrets thus you will be a Kshattriya." (24) Nami answered (see verse 8) (25) He who builds his house on the road, will wherever he wants to certainly get into trouble go, there he may take up his lodgings/ (26) Indra answered (see verse n) (27) Punishing thieves and robbers, cut-purses and
mail,
Karman
in battle
"
"
burglars,
you should establish public safety; thus you will be a Kshattriya." (28) Nami answered (see verse 8) (29)
: 1
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

"
(31) all into subjection princes king, bring

:
;
n)
who do
a true
not acknowledge you

Kshattriya."
thus you will be
(32)
:
Nami answered (see verse 8) (33) Though a man should conquer thousands and
thousands of valiant
victory
*
(foes),
greater will
be
his
he conquers nobody but himself. (34) Fight with your Self; why fight with external He who conquers himself through himself, foes ?
if
*
will obtain happiness.
The
(35) five senses, anger, pride, delusion,
and greed
called,
Vardhamanagrz ha;
to the best kind, see
the houses which are so Varaha Mihira, Br/ hat Sawhita
belong
53, 36.
LECTURE
difficult to
IX.
39
but when that
1
.
conquer
is
one
s self;
is
conquered conquered, everything (36) Indra answered (see verse n): (37) Offer great sacrifices, feed .Srama/zas and Brah"
is
maâs, 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 asrama (that of the 2 householder) and are wanting to enter another; (remain what you were), O king, and be content with
:
observing the
4
Posaha-days."
:
(42)
Nami answered
If
(43)
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 the Law as it has been taught. (44) Indra answered (45)
:
"
who
possesses
Multiply your gold and
silver,
your jewels and
The
first line
;
of this verse
is
in the
Aryd-metre, the second in
Anush/ubh the whole will not construe, but the meaning is clear. There are numerous instances in which the metre changes in the same stanza from Arya to Anush/ubh, and vice versa, so frequent
the authors of they are that we are forced to admit the fact that these metrical texts did not shrink from taking such liberties. 2 aina author cannot forbear to name Ghorasama.
things from
it
Thus only can his religious point of looking at them. be explained that here Indra is made to apply to the a j ram a of
the householder an attribute which not he but his opponent could
have used.
as
it
Our verse is, however, probably only a later addition, has not the burden of the verses put into the mouth of
Indra.
4O
pearls,
UTTARADHYAYANA.
your copper, fine robes, and carriages, and then you will be a true Kshatyour treasury
;
triya."
(46)
:
Nami answered
If there
(47)
and
silver,
were numberless mountains of gold as big as Kailasa, they would not satisfy
;
a greedy
man
for his avidity
is
boundless like
space. (48)
Knowing
barley, with
that the earth with

its
together will
its crops of rice and and cattle, that all this put gold not satisfy one single man, one should
practise austerities.
(49)
Indra answered
"
(50)
you give up those wonderful your very pleasures, in search of imaginary objects hope will cause your ruin." (51) Nami answered (52)
!
A miracle O
king,
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,

to a
and
will
come
bad end
at last. (53)
will
He
will sink
;
through anger; he
delusion will
go down
;
through pride through greed worlds/ (54)
block up his path
he
will
incur
dangers
in
both
visible his true form,
Brahmaâ, and making 6akra 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)
Throwing
off the guise of a
"
"
LECTURE
"
X.
41
H ere (on earth) you are the highest man, Reverend and hereafter you will be the highest exempt sir, from all blemishes you will reach Perfection, a higher state than which there is none in this
;
world."
(58)
Thus
faith
praising the royal Seer, 6akra in perfect kept his right side towards him and paid
reverence to him, again and again. (59) After having adored the best sage s feet marked 1 he flew up by the ^Takra and the Arikusa
,
through the
air,
with his crown and his earrings

(60)
prettily trembling.
himself; enjoined by .Sakra in the of Videha left the house, and took person, king
Nami humbled
upon him .Sramaâhood.
Thus
ones
;
(61) act the enlightened, the wise, the clever they turn away from pleasures, as did
(62)
Nami, the royal Seer.
Thus
say.
TENTH LECTURE
THE LEAF OF THE TREE.
2
.
As
when
1
the fallow leaf of the tree

its
falls to
life
days are gone, even so the

the hook.
the ground, of men (will
The wheel and

This
is
sermon delivered by Mahavira

to the
is
bhuti,
who belonged
As
it
a lengthy legend
struction.
is
to want this in given not necessary for understanding the contents
Gotama G6tra. In how Gautama came

over.
to his disciple Indrathe commentary
of
this lecture, I
may
pass
it
42
UTTARADHYAYANA.
come
to its close); Gautama, be careful all the while! (i) As a dew-drop dangling on the top of a blade of Kuâ-grass lasts but a short time, even so the life of men Gautama, be careful all the while
; !
(2)
As
wipe
life
is
so fleet and existence so precarious,

sins
off the
you ever committed; Gautama,
&c. (3)
in the long course of time, is birth for a living being hard are the con of actions &c. Gautama, sequences (4) When the soul has once got into an earth-body \
rare chance,
human
it
may remain in the same state 2 Gautama, &c. (5) Asa^khya

;
as long
as
an
When
&c.
(all
the soul has once got into a water-body, as in verse 5). (6)
When
(all
a soul has once got into a fire-body, &c. as in verse 5). (7)
the soul has once got into a wind-body, &c. as in verse 5). (8)
it
When
(all
When
body,
the soul has once got into a vegetableremains long in that state, for an endless
time, after
which
(9)
its
lot
is
not
much
bettered
3
;
Gautama, &c.
the soul has once got into a body of a Dvindriya (i.e. a being possessing two organs of
Verses 5-9 treat of the 6k6ndriyas 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.
2
1
When
The
periods called
asawkhya
are measured
to the
and avasarpiwis which correspond

but
greatly exaggerated.
by u tsar pi nis kalpas of the Hindus,

is
utkarsha/rc) which a soul may be doomed to live in earth-bodies ; see below, XXXVI, 8 1 ff. 3 This is, according to the commentary, the meaning of duranta.
(ukkosa/ra
An asawkhya
the longest time
LECTURE
sense),
it
X.
43
as long as
a period
may remain in the same state called sawkhyeya Gautama,

1
;
&c. (10)
the soul has once got into a body of a Trindriya (i.e. a being possessing three organs of
sense),
it,
When
When
of sense),
as in verse 10). (i i) the soul has once got into a

(all
&c.
body of a
A aturindriya
it,
(i.e. a being possessing four organs &c. (all as in verse 10). (12)
the soul has once got into a body of a Pa/Z/e-endriya (i.e. a being possessing five organs of
sense),
it
When
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
Gautama, &c. (14) Thus the soul which suffers for its carelessness, is driven about in the Sawsara by its good and bad
life;
one whole
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
;
Karman
Mle/^âs; 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. ( I7 ) 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

Law,
still
it
instructed in the right

in it; for
is
a rare chance to believe

;
many people
1
are heretics
Gautama, &c.
is
(19)
A sa/rckhiâ, i.e. sawkhyeya, measured by thousands of years.
a period which can be
44
UTTARADHYAYANA.
Though one
practise
it
;
believe in the Law, he will rarely for people are engrossed by pleasures
;
Gautama, &c. (20)
When
your body grows
old,
white, the power of your ears decreases &c. (21)
and your hair turns Gautama,

;
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 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
white, the
;
When
and decays; Gautama, &c. Cast aside from you
(27)
all
attachments, as the 1 (leaves of) a lotus let drop off the autumnal water, exempt from every attachment, Gautama, be care
the while
!
ful all
(28)
;
Give up your wealth and your wife you have entered the state of the houseless do not, as it return to vomit were, Gautama, &c. (29) your Leave your friends and relations, the large for tune you have amassed do not desire them a
; ;
;
second time
1
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
;
There
is
now no Gina 1 but

,
is
a highly
esteemed guide to show the way now being on the right path, Gautama, be careful all the
while!
(31)
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
; ;
Now
burden-bearer
for
you
will
repent of
it
afterwards
Gautama, &c. (33) You have crossed the great ocean

halt so near the shore
why do you
other side
? make haste to get on the &c. Gautama, (34) the same religious practices as Going through 2 saints will the world of per reach perfected you
;
Gautama, where there is safety and perfect happiness Gautama, &c. (35) The enlightened 3 and liberated monk should con trol himself, whether he be in a village or a town, and he should preach to all 4 the road of peace;
fection,
;
Gautama, &c.
(36)
Having
1
heard
the
Buddha s 5
well-delivered
verse
cannot be put in the mouth of Mahavira, this or perhaps as a blunder as a later addition of the poet similar to that noted before, in IX, 42. 2 This seems, according to the commentary, to be the meaning
this assertion
set
As
must be
down
of the phrase
to
akalevaraseîm usiya. mean as much as kshapakajrewi. 3 Buddha.

4
Akalevarasreî
is
said
Buhae
= vrz whayet;
literally,
is
propagate.
title;
Here the word buddha
used as a
but
its
use
is
very
going beyond that of a common epithet. This is what we otherwise should have to assume in order to explain just the use by the Bauddhas of that word to denote the founder of
restricted, scarcely
their sect.
In the Sutrakrz tahga
II, 6,
28 Buddha, in the
plural,
actually denotes the prophets of the Buddhists.
46
UTTARADHYAYANA.
sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37)
Thus
say.
ELEVENTH LECTURE.
THE VERY LEARNED.
I
shall explain, in
due order, the right

has got rid of
of the
all
discipline of
a houseless
monk who
(i)
is
worldly
ties.
Listen to me.
He who
ignorant
truth,
egoistical,
greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning. (2)
There are
illness,
five causes
:
which render wholesome
discipline impossible
egoism, delusion, carelessness,

(3)
:
and idleness
For eight causes

not to be
discipline is called virtue, viz. 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 for their influence to be choleric, to love the truth
;
discipline
is
called virtue.
is
(4, 5)
monk who
is
liable to the following fourteen
charges,
called ill-behaved,
and does not reach
Nirvana: (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
without self-discipline
others
;
XI.
47
if
he
is
he does not share with always unkind then he is called

;
if
ill-behaved. (7-9) But for the following fifteen

called well-behaved
:
good
qualities
he
is
free
always humble, steady, from deceit and curiosity; if he abuses nobody; if he listens to if he does not persevere in his wrath friendly advice if he is not proud of his learning if he is not if he does not find fault with others 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)
;
if
he
is
He who
1 his teacher ,
always acknowledges his allegiance to 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 Kambqâ-steed, whom no noise
2
frightens
exceeds
all
is
a very learned monk As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no
.
other horses in speed, so 3 (16) superior to all others
equal)
1
neither has a very learned monk. (17)
Literally,
2
who always remains in his teacher s kula. Kanthaka. The horse of Buddha is called Kanthaka
is
our
passage shows that the word

pellative.
8 4
not a proper noun, but an ap
This
I
is
the burden of
all
verses
down
to verse 30.
The
have supplied these words here and in the following verses. 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.
a strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk. (18)
As
As
leader
a sharp-horned, strong-necked bullock, the of the herd, is a fine sight, so is a very
learned monk. (19) As a proud lion with sharp fangs,
who brooks
is
no
assault,
is
superior to
all
animals, so
a very
learned
monk
(superior to all men). (20)
As Vasudeva, the god with the conch, discus, and club, who fights with an irresistible strength, (has
no equal), neither has a very learned monk. (21) As a universal monarch with his fourfold army
and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk. (22) As 6akra the thousand-eyed, the wielder of the
thunderbolt, the fortress-destroyer, the king of gods, monk. (23) (has no equal), neither has a very learned
the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither
As
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
which
a
is
filled
well-guarded storehouse of merchants, with grain of many kinds, (has no
equal), neither has a very learned
monk.
(26)
As
1
the best of
âmbu
trees, called
Sudanrana,
Eugenia Jambu. According to the commentators the very meant from which (âmbudvipa took its name. They make I am not of the presiding (awaîya) deity, the god Anadn ta. The name that there is such a god as Anadrz ta. to say prepared
tree is
looks suspicious.
I think
awaîya
is
equal to
a^Msthita.
LECTURE
which
is
XI.
49
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
1
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)
the ocean of inexhaustible water, the delight 2 Svayambhu which is full of precious things of many kinds, (has no equal), neither has a very
As
of
learned monk. (30)
Monks who equal

difficult
to
the ocean in depth, who are 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
1
say.
a river which takes
According to the cosmography of the <2ainas the 6 ita is its rise in the Nila range and falls into the
ocean.
Eastern
The
Nila
is
the
fourth
of
the
is
six
parallel
mountain-barriers, the
2
southernmost of which
refers to
the Himalaya.
(Trailokya Dipika, Umasvatis Tattvarthadhigama Sutra, &c.)
This epithet apparently
Visrmu
sleeping
on the
ocean.
[45]
50
UTTARADHYAYANA.
TWELFTH LECTURE
HARIKEÂ.
1
.
Harikesa-Bala was born in a family of ^vapakas he became a monk and a sage, pos (A aâlas)
;
sessed of the highest virtues,

senses, (i)
who had subdued
his
He
observed the rules with regard to walking,
and begging, speaking, easing nature, and receiving 2 keeping (of things necessary for a monk) controlled
,
himself,
and was
always attentive (to his duty). (2)

his senses.
He
body
1
and protected from sin his thoughts, speech,

,
and subdued
The commentators
his
last.
the following lecture.
We may
relate a legend of the principal figure in skip his former births and begin
with
a
Near the
called
Ganges
lived
Balak6sh/#a,
chief of
Harikeâ (the yellow-haired). With his a son he had Gauri wife Bala, who in the course of time became On his wanderings he once a Gaina monk and a great /?zshi.
tribe,
A Wala
the presiding deity of stayed in the Tinduga-grove near Benares, One day which, a Yaksha, became his most fervent follower. Bhadra, king Kausalika s daughter, came to the Yaksha s shrine
and paid homage
to the idol.
did not conceal her aversion.
The Yaksha, however,
But seeing the dirty monk, she to punish
As no her for her want of respect for the holy man, possessed her. the Yaksha, by her cure could or madness, conjurer physician whom she was possessed, said she would recover only if she were The king agreeing, Bhadra offered as bride to Bala, the monk. monk to choose him for the to went and as before sound became
her husband.
Bala of course refused her.
She was then married
whose sacrifice-enclosure by the king to his Purohita, Rudradeva, is the scene of the occurrences related in the Twelfth Lecture.
2
These are the

These are
note
*.
five Samitis.
Compare Bhandarkar, Report on
the Search
3
for Sanskrit
the three Guptis.
Manuscripts for 1883-84, p. 98, note t. Compare Bhandarkar, loc. cit.
p. 100,
LECTURE
XII.
51
begging tour, he approached the enclosure of a Brahmanical sacrifice. (3)

his
Once on
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)
by pride of birth, those killers of animals, who did not subdue their senses, the
the following speech (5) Who is that dandy coming there ? he is swarthy, dreadful, with a turned-up nose, miserably clad, a very
:
Stuck up
unchaste sinners,
made
devil
of a dirty man, with a filthy cloth put on his

(6)
neck
*
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)
!
Yaksha, who lived in the Tinduka-tree, had compassion on the great sage, and making his own body invisible spoke the fol
At
this
turn
the
lowing words (8) am a chaste

:
"I
.Sramaâ,
controlling
myself;
have no property, nothing belonging to me, and do not cook my food I have come for food which
I
;
is
dressed for somebody else at the time

(9)
"
when
I call.
You give away, eat, and consume know that I subsist by begging let
;
plenty of food; the mendicant
get what is left of the rest." (10) The dinner has been prepared for Brahmaâs,
4
it
has been got ready especially for
ourselves and
for
Pija/a.
full
description
of a
Pisa/fa
is
given in
the
Uvasaga Dasao,
94 of Hoernle
s edition.
52
UTTARADHYAYANA.
us exclusively; we shall not give you such food and drink why stand you there ? (i i)
;
"
The husbandmen throw

1
,
and on low ground
the corn on high ground For hoping (for a return).

;
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

field
we
are (as
it
on which
fields.
gifts
Brahmaâs of pure
blessed
"
birth
sown grow up and knowledge are the

as
were) the merit ;
(13)
Those who are full of anger and pride, who kill, lie, steal, and own property, are Brahmawas without pure birth and knowledge; they are very bad
fields.
"
(14)
You
are only the bearer of words as
it
were,
you do not understand their meaning, though you have learned the Vedas. The saints call at high and
lowly (houses); they are the blessed fields." (15) Detractor of the learned doctors, how dare you This food and drink speak thus in our presence
!
should rather
"
rot,
than
we should
give
it
you,
NirgranthaV (16) If you do not give

observe
Guptis
will
3
,
me what I ask for, I who the Samitis, who am protected by the who subdue my senses, what benefit, then,
"
you gain by your sacrifices ? (17) Are here no Kshattriyas, no priests who tend the fire, no teachers with their disciples, who will
biblical parable of the sower. has here, besides its common meaning, Gaina monk, another derived from its etymological meaning, without any tie, without restraint/ i. e. shameless.
1
This reminds one of the
The word Nirgrantha
For Samiti and Gupti see notes
and 3 on
p. 50.
LECTURE
beat him with a
XII.
53
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)
that turn king Kausalika s daughter, Bhadra, of faultless body, saw that the monk was beaten,
At
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
1
;
me. (21)
1
He
is
that austere ascetic, of noble nature,
who
subdues his senses and controls himself; the chaste
man, who would not accept

4
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

fire
all
by the
(of his virtue).
(23)
When
the
Yakshas
heard
these
well-spoken
words of (the Purohita s) wife Bhadra, they came to the assistance of the sage, and kept the young men
off.
(24)
Appearing in the air with hideous shapes, the Asuras beat the people. When Bhadra saw them
with rent bodies spitting blood, she spoke again
thus: (25)
as well dig rocks with your nails, or eat iron with your teeth, or kick fire with your feet,
*
You may
as treat contemptuously a monk. (26) Like a poisonous snake is a great sage of severe
1
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
for life and your property reduce the world to ashes. (28)
you want to save your in his wrath he might
When
their
the Brahma/za saw the disciples bowing back and head, and holding out their hands,
;
not minding their occupation

spitting
with streaming eyes,

their
blood,
looking
upwards,
eyes and
tongues protruding, like as many logs of wood, he heartbroken and dejected, and together with his wife he appeased the sage Forgive us
became
our injury and abuse,

sir,
sir
(29, 30)
these ignorant, stupid boys, that Forgive, they injured you sages are exceedingly gracious, nor are the saints inclined to wrath. (31)
;
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)
"
There
is
You know
the truth and the

;
Law you
;
are not
take refuge at your angry, compassionate sage feet, we together with all of them. (33)
4
we
We worship
that
you
rice
*
we
you, mighty sir there is nothing in do not worship ; eat this dish of boiled
;
seasoned with
many
condiments. (34)
;
have got plenty of food eat it to do us a The noble (monk) said yes, and took food favour 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
I
!
;
the air they praised the gift. (36) The value of penance has become visible, birth
LECTURE
!
XII.
55
Look at the holy Harikeâ, the appears of no value son of a 6vapaka, whose power is so great/ (37)
O Brahma?zas, 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)
Kuâ-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."
1
(39)
How
should
we
?
sacrifice,
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,
deceit, pride, restraint. (41)

"
and
men
renouncing property, women, should live under self-
He who
is
2
,
is
well protected
by the
life,
five
Sa;^varas
and
not attached to this
who abandons
his
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
body
who
is
Without these things, what kind of priests can the monks be ? What oblations do you offer to
fuel)
?
the fire?
1
(43)
Samvara is preventing, by means of the Samitis and Guptis, the asrava, or flowing in of the Karman upon the soul. Bhandarkar, loc. cit. p. 106.
2
This
his limbs
is the Kayotsarga, the posture of a man standing with all immovable, by which he fortifies himself against sins, &c.
56
"
UTTARADHYAYANA.
Penance
is
;
is
my
fire
life
;
my
fireplace
right
exertion
my
sacrificial ladle
is
the body the dried
fuel ; self-control, right are the oblations, praised exertion, and tranquillity by the sages, which I offer." (44)
cowdung
Karman
my
Where is your pond, and where the holy bathingplace ? 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 yu. (45) The Law is my pond, celibacy my holy bathing* ;
"
place, which for the soul 1
is
;
not turbid, and

I
throughout clear
there
make
I
and thoroughly cooled

impurity). (46) The clever ones
"
ablutions; pure, clean, 2 get rid of hatred (or
have discovered such bathing, the great bath praised by the seers, in which the great seers bathe, and, pure and clean, they obtain the highest place." (47)
it
is
Thus
say.
THIRTEENTH LECTURE.
iTITRA
AND SAMBHIJTA
Sambhuta
3
.
Being contemptuously treated

birth (as a
1
for the sake of his
A a/ztfala)
took, in Hastinapura,
in
Attapasannalesa
atmaprasannalejya,
which the
The Lejya is comparable to Le,?ya is favourable for the soul/ the subtile body of the orthodox philosophy. The theory of the
Le\yya forms the subject of the Thirty-fourth Lecture.
2
3
The
Dosa, which means hatred (dvesha) and impurity (dosha). stories about -ATitra and Sambhuta and the fate they
LECTURE
the sinful resolution (to
in
XIII.
57
become a universal monarch
some
region
descending from the heavenly Padmagulma, he was born of A ulani in

later birth)
; ;
Kampilya as Brahmadatta ATitra, however, was born in the town Purimatala in the great family of a merchant when he had heard the Law, he entered
;
the order,
(i, 2)
In the town Kampilya, both Sambhuta and A"itra (as they were called in a former birth) met again and told each other the reward they had realised
for their
good and bad actions. (3) The universal monarch Brahmadatta, the power
and glorious king, respectfully addressed the following words to him (who had been) his brother
ful
a former birth) (4) were brothers once, kind to each other, loving each other, wishing well to each other. (5)
(in
:
We
were slaves in the country of the Daârâs, then antelopes on mount Kalaâra, then geese on the shore of Mrztaganga, and 6vapakas in the land
ofKlsi.
1
We
(6)
gods having great power, in the This is our sixth birth, in regions of the gods. which we are separated from each other/ (7) Karman is produced by sinful thoughts, and you
"
And we were
have entertained them,

ence of this
underwent
Buddhists.
in
king
it
is
by the
influ
(8)
Karman
that
we were
separated."
many births are common to Brahmans, (âinas, and The whole subject has been exhaustively dealt with by Prof. Leumann in two learned papers in the Wiener Zeitschrift fur die Kunde des Morgenlandes, vol. v, pp. i ff., 1 1 1 ff., where an
is given, analysis of the various documents which relate this legend and the Prak/Yt text of the Thirteenth and Fourteenth Lectures
together with a German translation is published. therefore, the reader is referred to Prof. Leumann
For
s
all
details,
papers.
58
1
UTTARADHYAYANA.
had done actions derived from truth and is this also purity, and now I enjoy their effect
;
true in your case,

"
A itra ?
(9)
;
Every good deed will bear its fruit to men there is no escape from the effect of one s actions.
and the highest pleasures my soul has got the reward for its virtues. (10) Know, Sambhuta, that you have got the reward of your virtues in the shape of great wealth and
Through
"
riches
prosperity with Aîtra

dour,
"
but know, O king, that is just so he also obtained prosperity and splen
in
(u)
song of deep meaning condensed
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)
:
have become
U//a,
Sra.ma.na."
(12)
Renowned
are
my
beautiful
palaces
:
Udaya, Madhu, Karka, and Brahman this house, full of treasures and containing the finest products
of the
Paâlas,
(13)
Altra
1
,
regard
it
as
your
own!
1
Surround yourself with women who dance, and sing, and make music enjoy these pleasures, O monk; I deem renunciation a hard thing. (14)
;
As
loved
the virtuous Altra, for old friendship s sake, the king who was attached to sensual
pleasures, and as he had at heart his welfare, spoke to him the following words (15)
:
"
he
but
All singing
is
but
prattle,
all
dancing
is
The commentator
constructs ATitra with
dhawappabhuya
is
of manifold treasures; in taking it as a vocative.

full
but Prof.
Leumann
probably right
LECTURE
mocking,
"
XIII.
59
ornaments are but a burden, all pleasures produce but pains. (16) O king, pleasures which the ignorant like, but which produce pains, do not delight pious monks who care not for pleasure, but are intent on the
all
virtues of right conduct. (17) Excellent king, the lowest caste of

"
men
is
that
;
of the .5vapakas, to which we twice belonged as such we were loathed by all people, and we lived in the hamlets of .SVapakas. ( 1 8)
"
In that miserable birth
we
lived in the hamlets
of
6vapakas,
detested
by
all
acquired the
enjoy). (19)
"
Karman
(the
fruit
then we people of which we now

;
of great power and pros perity, enjoying the reward of your good actions put from you the transitory pleasures, and enter the
are
;
You
now a king
order for the sake of the highest good l (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)
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
"
As
(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
doer. (23)
"
it
for the
Karman
follows the
Leaving behind bipeds and
quadrupeds, his
fields, his
house, his wealth, his corn, and everything;
Adana, explained /fcaritradharma.
6O
against
his
1
,
UTTARADHYAYANA.
will,
and accompanied
Karman
"
he enters a new
only by his existence, either a good

fire
or a bad one. (24)
When
they have burned with
on the funeral
pile his forlorn, helpless corpse, his wife and sons and kinsfolk will choose another man to provide for
them. (25)
2 drags on (towards death) continuously old age carries off the vigour of man. King of do no fearful the Paâlas, mark my words
"Life
;
actions."
*
(26)
know just as well as you, O saint, what told me in your speech have pleasures will you get a hold on men and are not easily abandoned by
I,
too,
such as
we
are, sir. (27)

in
3
Hastinapura I saw the powerful king (Sanatkumara), and I took that sinful resolution
in
f
O A itra,
my desire for sensual pleasures. And since I did not repent of

it,
(28) it, this
has come
of
I
that
still
long for sensual pleasures, though

in a
know the Law. (29) As an elephant, sinking down

*
quagmire,
This might be translated, as Professor
Leumann
suggests:
;
possessing
Karman
as
the
germ
for
(of
his
future
destiny)
still
I prefer the
meaning vouched
generally
by
the commentators, because
karmabi^-a
2 3
the germ, i.e. cause see below, Thirty-second Lecture, verse 7.
means
s
of
Karman,
See Professor
Leumann
remarks on
this verse, I.e., p. i37f.
Sunanda, wife of Sanatkumara, paid homage to Samaina monk, and touched his feet with the curls of bhuta, then a her soft hair, he was possessed by the desire to become a universal monarch in reward for his penances. This is the nidana of
When
which the
text speaks, and what I render in this connection by For the story itself, see my Ausgewahlte taking a resolution.
Erzahlungen
in Maharash/ri, 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)
the elapses and quickly pass the days not men are of to come permanent they pleasures a man and leave him just as a bird leaves a tree void
; ;
Time
of
fruit.
"
(31)
If
you are unable
noble actions,
compassion on all 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,
:
"
abandon pleasure, then do king following the Law, have creatures then you will become
to
;
farewell."
(33)
Brahmadatta, king of the Paalas, did not act on the counsel of the saint; he enjoyed the highest pleasure, and (afterwards) sank into the
deepest hell. (34) But Altra the great sage, of excellent conduct
And
and penance, was indifferent to pleasure after he had practised the highest self-control, he reached
;
the highest place of perfection. (35)
Thus
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.
called
(i)
town
Ishukara
1
,
which
is
beautiful
like
heaven,
a remnant of the merit they had acquired in their former life, they were born in noble families.
By
Disgusted with the world and afraid of the Sa^sara, they abandoned (pleasures, &c.) and took refuge in the path of the rinas. (2) Two males remained bachelors, (the third became)
the Purohita (Bhrzgu), (the fourth) his wife Yasa, (the fifth) the widely-famed king Ishukara, and (the sixth) his wife Kamalavati. (3)
Overcome by fear of birth, old age, and death, mind intent on pilgrimage, and hoping to escape the Wheel of Births, they examined pleasures and
their
abandoned them. (4) Both dear sons of the Brahmanical Purohita, who was intent on works, remembered their former birth, and the penance and self-control they had then
practised.
(5)
Averse
liberation,
to
human and heavenly

full
:
and
pleasures, desiring of faith, they went to their father
and spoke thus

Seeing
precarious,
(6)
that the lot of
man
lasts
;
is
transitory
and
take
:
and that
in
his
life
not long,
we
no delight
domestic
life
we
bid you farewell

life
we
shall turn
monks/
father
(7)
In
order to dissuade them from a

the
replied
in the
of aus
terities,
to
those
(would-be)
that there
(8)
monks
will
Those versed
sons, after
Vedas say
be no better world for
men
without sons.
My
1
fed the priests,
you have studied the Vedas, and after you have placed your own sons
According to the Prakrz t
in the Kuril country.
In Prakrz t Usuyara (or Isuyara).

it
legend given in the commentary
was
LECTURE
at
XIV.
63
of your house, and after you have enjoyed together with your wives, then you may depart to the woods as praiseworthy sages. (9) The young men perceiving that the Purohita was
life
the head
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

words
"
objects of desire,
will
(spoke) these
(10,
1)
The
study of the Vedas
feeding of
to darkness,
Who
"
will
Brahmaâs and the birth of sons assent to what you said

will lead
not save you the you from darkness

;
will
?
not save you.
(12)
Pleasures bring only a moment s happiness, but suffering for a very long time, intense suffering, but they are an obstacle to the slight happiness
;
liberation
evils.
"
from existence, and are a very mine of
(13)
While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14) I have this, and I have not that I must do While he talks in this, and I should not do that 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

"What
what
may have for your asking. (16) avail riches for the practice of religion, shall become a family, what pleasures ?
We
64
UTTARADHYAYANA.
Srama/zas, possessed of
many
virtues,
and wander
about collecting
alms."
(17)
in the
As
soul
l
fire is
produced
oil in
Aram-wood, as butter
in milk,
and
sesamum
seed, so,
;
my
sons,
is
the
produced
in the
not exist before,
body (all these things) did 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 2 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-mindedness 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
Satta
harasses the world

in the original;
is
it is
who
takes hold of
it ?
rendered sattva by the

s vat
is
commen
any
rate,
tators.
Perhaps satta
the Prakrz t for
ma;
is
at
the context of the next verse proves that soul

*
intended.
defined as the
Amurta.
In later philosophy
murtatva
possessing of definite and limited form (pari/înnaparimaavattvam)or the possessing of action (kriyavattvam or vega-
vattvam).
(aka-ra),
Amurta dravya
space,
are with the VaLreshikas
the air
called
time,
and Atman.
These
are
also
Amurta is here apparently synonymous with nityadravya. arupin, formless, compare XXXVI, 4, where dharma, adharma, akaâ, and kala are enumerated as the formless things without
life.
LECTURE
XIV.
65
whom
"
do you
call
unfailing
(22)
My
;
sons,
am
anxious to learn
this.
Mankind is harassed by Death of by Old Age the days 1 are called

;
it is
taken hold
:
unfailing
know
;
this,
"
Father!
(23)
The day
that goes
by
will
never return
the
days elapse without profit to him to the Law. (24)

"
who
acts contrary
The day
Law."
that goes
by
will
never return
the
to
days elapse with

the
(25)
much
profit to
him who
acts
up
Having
2
lived together in one place,

forth (as
and both
parties
having acquired righteousness,
we
shall,
O my
sons, afterwards
go
monks) and beg
alms from house to house. (26) "He who can call Death his
escape him, or
friend, or
who can
who knows
:
that he will not die,
this shall be done to might perhaps decide 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).
aside
attachment."
Faith
will
enable us to put
(28)
Vasish///i.)
(Bhrz gu speaks to his wife

1
Domestic
at
Literally, the nights.
It
seems to have been the custom
the Sutras were composed, to reckon the time by nights, though the reckoning by days is not quite uninstanced in the Sutras.
the time
when
This is the explanation of duhao by the commentators, apparently think that the parents and the sons are meant. word in question is originally an adverb, but it is also
who The
(cf.
Thirteenth Lecture, verse 18) taken by the commentator as a numeral, and rendered dvayo& A genitive of the dual occurs
in
XIX,
90.
[45]
66
life
UTTARADHYAYANA.
ceases (to have attraction) for one who has lost his sons Vasish/î, the time has arrived for me to
;
turn mendicant
branches,
off, it is
friar.
As
long as a tree retains

;
its
it is really a tree called a trunk. (29)
when they
are lopped
As a bird without its wings, as a king 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

and
have Let
together
collected
all
these objects
exquisitely
of desire,
many
us, therefore, fully enjoy the pleasant things. pleasures afterwards we shall go forth on the road
;
of
salvation."
(31)
;
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)
;
We
remember your brothers (when it is too late) like an old goose swimming against the the current. Enjoy pleasures together with me.
"
May you
not
mendicant
s life
is
misery."
(33)
My
body
dear, as a snake casts off the slough of its and goes along free and easy, even so have my
I,
sons abandoned pleasure. Why should alone, not follow them ? (34)
being
left
As
the fish Rohita
breaks through a weak net,
for their austerities
even so wise men of exemplary character and famous abandon pleasure and live as
mendicants. (35) As the herons
"
too,
who
through the air and the geese had rent the net, even so my sons and
fly
1
Cyprinus Rohita.
LECTURE
XIV.
67
I,
my
husband depart.
?"
Why
(36)
should
being
left alone,
not follow them
the queen had heard that the Purohita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the
king: (37)
When
man who returns, as it were, to the vomit, is not praised but you want to confiscate 1 the property left by the Brahmaâ. (38)
;
whole world and all treasures were yours, you would still not be satisfied, nor would all this be
4
If the
able to save you. (39)

4
Whenever you
die,
O king, and
leave
all
pleasant
things behind, the

4
alone, and nothing else in this world, will save you, O monarch. (40) As a bird dislikes the cage, so do I (dislike the
shall live as a nun, without offspring, poor, without desire, without love of gain, and upright, without hatred. (41)
I
4
Law
world).
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
;
As when by
we
being attached to pleasure, do not perceive that the world is consumed by the fire of love and
are,
hatred. (42, 43)
and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in
4
Those who have enjoyed
pleasures,
their flight.
4
(44)
When
It
2 they are caught, and held by
my
hand,
was considered a privilege of the king to confiscate the property of a man who had no heir compare Gautama XXVIII, 42, VasishMa XVII, 83-86, &c. 2 This apparently refers to the birds mentioned in the last verse.
;
F 2
68
UTTARADHYAYANA.
;
they struggle we shall be like them, attached to pleasures. (45)

sir,
if
we
are
unbaited (bird) 1 sees a baited one caught in the snare, even so shall we avoid every bait and
As an
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
in the
stir
as
little
as possible, like a snake
presence of Supar/za. (47) Like an elephant who has broken his
fetters,
go
;
have learned. (48) Leave your large kingdom and the pleasures which are so dear to all abandon what pleases the be without attachment senses, and what attracts and property learn thoroughly the Law and give up then practise famous and severe all amusements
I
;
to your proper destination. this is the wholesome truth
great king Ishukari
penance, being of firm energy
(49, 50)
as
The commentators
will
1
labour to interpret
them
pleasures/ but that
not
make good sense. Kulala in the original.

Phasianus Callus.
Ku la la
in Sanskrit denotes the wild
cock,
The word seems
to
be derived from
ku lay a by
salila
assimilation of the y to the preceding consonant, compare In the sense of bird the sarita sarit. for saliya
word kulala seems to be used in the well-known stanza of Bhartr/hari brahma yena kulalavan niyamito brahmaâbhaôdare, unless here kulala is an early corruption for kulayin. 2 The commentators assign these verses to the two sons of Bhr/gu; Besides the mention of but then the verses do not construe. the large kingdom in the first line seems to prove that the king, and not the Brahmans, is to be understood as the person addressed.
:
In the
last line I separate
pagi^g-âha
kkhayaw
(scil.
tavaw),
instead of
pagiggk* ariakkhaya/w.
is
that the next verse
however, just possible to be connected with the preceding ones ; in

interpret
it
It is,
that case,
we must read pagi^/^* and
in conformity
with the scholiast as a gerund.
LECTURE XV.
In
this
69
of the
way
all
(these)
professors
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
l
;
dispersed, and they
realised
the
Bhavanas
in
a short time they reached the end of misery. (52) The king and the queen, the Brahmanical Purohita, his wife,
and
his sons, they all reached per
fection.
(53)
I
Thus
say.
FIFTEENTH LECTURE.
THE TRUE MONK 2
.
adopts the Law in the intention to live as a monk, should live in company (with other he should monks), upright, and free from desire abandon his former connections, and not longing for about as an unknown pleasures, he should wander
He who
beggar then he is a true monk, Free from love he should

:
(i)
live,
model
of
The bhavanas
called
to the purity of the soul.
are certain meditations which are conducive are treated at length in a work by
They
Bhavabhavana, which seems to be rather The Digambaras seem to call Svetambaras. the with popular them Anuprekshas. A work in Prakrz t by Subha/Sandra, called Bhandarkar s Report for Karttikeyanupreksha, is epitomised in
Hema&mdra,
1883-84,
2
p.
u3
ff.
of this lecture, sa bhikkhu, is denved from the burden which runs through the whole of it and winds up every
The name
verse.
7O
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,
a true monk. (2) Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always pro
is
tecting his soul (from sins), neither rash nor pas sionate when he endures everything, then he is a
;
true monk. (3)
content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash
is
He who
nor passionate, and endures everything, he
is
a true
monk.
(4)
does not expect respectful treatment, nor indeed, praises hospitality, nor reverence, nor,
;
He
he
controls
himself,
keeps
the
vows,
practises
austerities, lives together with other tates on his soul this is a true monk.
;
monks, medi
(5)
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 2 from sounds on the earth or in the air, from dreams, from diagrams, sticks, and
If
,
,
is
also
the
s
explained sadawush/Mnataya pradhana^. name of a country in western Bengal, inhabited, at

time,
Mahavira
by
uncivilised tribes, see part
i,
p. 84,
note
i.
i. The fist chapter of Erihat Sawhita treats ofvastra/^êda, rents, &c. of clothes; the 5ist, of ahgavidya, forebodings from the body; and the 53rd, of vastuvidya, property of buildings ; chapters 88,
The etymology of both words is doubtful. 2 Compare the note on p. 161 of part
Varaha Mihira
s
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 1 of the cries (of animals) he is
a true monk.
(7)
Spells, roots,
every kind of medical treatment,
purgatives, fumigation, anointing of the eye, and bathing, the patient s lamentation, and his he who abstains from all these things, consolation
emetics,
is
a true monk. (8) He who does not praise, or pay attention
to,
the
warriors,
artists
Ugras
(9)
2
,
princes, Brahma//as, Bhogas,
and
is
of
all sorts,
who
abstains from
this,
he
true
monk.
does not, for earthly gain, improve his acquaintance with householders, with whom he fell
a monk, or was in friendly relation before that time, he is a true monk. (10) Nirgrantha is forbidden to take from house
in as
He who
holders, if they
do not give
it
themselves, bed, lodging,
conjectural rendering of viâya, which cannot be taken in

victory/
its
ordinary meaning
The commentary
bhajubhanirupawabhyasa/^.
from the above
explains it suNotice the absence of astrology
list of prophetical arts practised by strolling friars to insinuate themselves into the good graces of laymen apparently and women. If Greek nativity had already risen to importance, it For it has ever since held certainly would have been mentioned.
a firm hold on the
Hindu mind.
This remark also applies to
XX, 45. But in Sutrakrz tahga I, 12, 9, astrology (sawvaK /ara) is mentioned it is, however, the ancient astrology of the Hindus, not the Greek one. 2 The Ugras and Bhogas were Kshattriyas. The former were,
;
according to the Gainas, descendants of those whom Jfr shabha, the first Tirthakara, appointed to the office of ko/wals or prefects
of towns, while the
Bhogas were descendants from those
whom
^z shabha acknowledged
Hoernle, Uvasaga
as persons deserving of honour. Comp. Dasao, Appendix, p. 58, and my edition of the
Kalpa
Sutra, p. 103, note
on
18.
72
drink, food, or
UTTARADHYAYANA.
and spices he who is not angry at such occasions, he is a true monk, (i i) If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a
any
dainties
fellow-monk) in thoughts, words, and deeds, 1 but if he has his (then he is not a true monk)
sick
;
thoughts, words, and then he is a true monk.
acts
(12)
under
strict
discipline,
3
water 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
,
Dish-water
barley-pap, cold sour gruel

:
in
is
a true monk. (14)
understands all religious disputations, 4 lives who prac together with fellow-monks] [who 5 tises self-discipline who meditates on his soul,
,
He who
who
1
is
wise, hardy,
and observes everything, who
The commentators supply these words; something to that purport is wanted to make out a consistent meaning, but there is not so much as a hint of it in the text itself. As it stands now,
the
meaning would be
which
is
translation,
in
just the opposite of that given in the better accordance with the established
custom.
2
Ayamaga, it
i.e.
s.v.
is
rendered
aMmaka
avajravawa,
Sutra, Glossar
3
avasravawa.
in Sanskrit, and explained See also Leumann, Aupapatika
Sauvira, explained ka/zîka, the water of boiled
rice
in
a state of spontaneous fermentation. 4 This is a later addition, proved to be such by the metre,
though the commentators comment upon it. 5 The commentators Kheyaûgae.
explain
kh6da by
sawyama.
LECTURE
is
XVI.
73
is
calm, and does not hurt anybody, he

(15)
a true
monk.
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)
He
Thus
say.
SIXTEENTH LECTURE.
THE TEN CONDITIONS OF PERFECT CHASTITY.
long-lived (ambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable
(Mahavlra)
1
,
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 Sa^vara 2
,
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
ten 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
The word
here
is
of the Gainas.
2
See
is
p. 8,
explained as meaning note 5.

i.
in this religion
Sawvara
the stopping of the
asravas by means of
the
Samitis and Guptis, see above, p. 55, note
74
UTTARADHYAYANA.
will
Sa^vara, and of contemplation,
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

1.
down
Nirgrantha may occupy various places for or rest 1 but a Nirgrantha should not occupy sleep for places, sleep or rest, frequented by women,
;
to) duties.
cattle,
or eunuchs.
this.
The
If a
preceptor has explained
the reason for
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
illness of
to passion, or
he
will acquire
he
will
long duration, or desert the faith which the Kevalin has
a dangerous
Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs.
proclaimed.
2.
Therefore
A
.
Nirgrantha
should
not
converse
with
women 2
for this.
preceptor has explained the reason If a Nirgrantha converses with women,
The
&c.
3.
(all
as above).
Nirgrantha should not

the
sit
women on
sits
same
seat.
The
together with preceptor has
If a Nirgrantha explained the reason for this. on the same seat with women, &c. (all as
above).
Literally,
2
beds and
seats.
This might also be rendered:
he should not talk about
women.
LECTURE
4.
XVI.
75
at,
Nirgrantha should not look
or contem
rest
plate, the
charms and beauties of women. (The
similar as above.)
5.
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
6.
rest similar as above.) Nirgrantha should not recall to his
memory
amusements which in the past he enjoyed together with women. (The rest similar
as above.)
7.
the pleasure and
A
A
A
Nirgrantha should not eat well-dressed food.

Nirgrantha should not eat or drink to excess.
(The
8.
rest similar as above.)

rest similar as above.)
(The
9.
Nirgrantha should not wear ornaments. 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
The
as in
10.
i).
Nirgrantha should not care for sounds,

tastes,
colours,
smells,
and
feelings.
(The
rest
similar as above.)
Here are some verses
(to
the
same
effect)
should take up a detached lodging, free from, and not frequented by women, to preserve his
chastity,
(i)
monk
chaste
monk
which delights
passion. (2)
1
should avoid talking with women, the mind and foments love and
The
preceding part of
this lecture is in prose.
76
UTTARADHYAYANA.
A
of,
A
and
should always avoid the company and frequent conversation with women. (3) chaste monk should avoid observing the body,
chaste
monk
limbs,
and
chaste
figure of
women,
their pleasant prattle
oglings. (4)
A
A
what
monk
should avoid listening to the

laughing, giggling,
screeching, screaming, singing,
and crying of women.

chaste
(5)
monk
should never recall to his mind
how he had laughed and played with women, and had enjoyed them, how they became jealous, and
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
tricks
lected
of
life,
according to the rules, for the sustenance in the prescribed quantity, and at the right
time; concentrated in his thoughts he should not

eat to excess. (8) chaste monk should abstain from ornaments, he should not adorn his body after the fashion of
amorous people.
(9)
should always abstain from the five orders of pleasant things sounds, colours, smells, tastes, and
:
He
feelings of touch. (10)
lodging frequented by women, their pleasant talk, their company, and looking at their charms; (i i)
Their screeching, screaming, singing, and laugh welling, eating and sleeping together with them dressed food and drink, or partaking of them to
;
excess
(12)
1
:
And ornaments and finery

J
these pleasant things,
\tth^m
a,
i.
e.
ish/aw
â.
The commentators connect
the
LECTURE
XVII.
77
which are hard to leave, are

1
pu/a
for a
man who
like the poison Talaseeks after the true Self. ( 1 3)
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) monk should be the steadfast charioteer, as it
;
He
2 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)

gods, Danavas, Gandharvas, Yakshas, Rakshasas, and Kinnaras pay homage to a chaste monk
The
who performs
his difficult duties.
(16)
This unchangeable, permanent, and eternal Law has been proclaimed by the G mas through it the Siddhas have reached perfection, and others will
;
reach
it.
(17)
I
Thus
say.
SEVENTEENTH LECTURE.
THE BAD SRAM ANA.
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 a the meaning of api they interpret the two words in question as
meaning
1
though very pleasant/ Talaui/a. According to the Dipika
it is
a poison which
kills
by merely touching the palate (talukasparânamatrad eva); but this is a mere guess prompted by a wrong etymology.
Talauâ
stands perhaps
for
talaku/a, which
may
have been
a variant of kalaku/a, the deadly poison swallowed by Siva. 2 Here we have twice the same word dhammarame, which
78
discipline,
UTTARADHYAYANA.
and who has obtained the benefit of Bodhi which is difficult to obtain, may perhaps afterwards begin to live as he likes, (i) (He will say :) I have a good bed and wherewithal I I know obtain food and drink to cover me why then everything that comes to pass, friend
;
;
should
study, sir
(2)
He
eats,
who, after entering the order, always sleeps, and drinks as much as he likes, and lives com
is
fortably,
called a
bad
,Srama;/a. (3)
despises the learning and dis cipline which his preceptor and teachers have taught him, is called a bad vSramaâ. (4)
sinner
The
who
He who
does not, as he should, strive to please

his
his preceptor and teachers, and does not, in arrogance, treat them with respect, is called a
Sra.ma.na..
(5)
bad
He who
who
lieves
does
hurts living beings, seeds, and sprouts, not control himself, though he be
well-controlled,
is
himself
(6)
called
bad
Sra.ma.ua..
He who
is
his duster 1 , without
uses a bed, a plank, a chair, a seat, or having well wiped these things,
Sra.ma.na. (7)
called a
bad
He who
walks with great haste and without care,
being overbearing Sramaâ. (8)
and
fierce,
is
called
bad
have once translated

It is
righteousness.
though
1
I may Padakambala,
park of the Law/ and then vessel of obvious that a play on this word is intended, have failed to hit the meaning of the author.
usually called as a possible
raôharaâ.
rendering,
mentator
suggests,
One com patrakambala
a cloth to cover his almsbowl.
LECTURE
XVII.
79
1
,
carelessly inspects things throwing down his duster at random, not being attentive to the
He who
inspection of things,
He who
being
Sra.ma.na. (9) carelessly inspects things, his attention

is
called a
bad
absorbed
is
by what he
is
hears,
who always
(10)
slights his teachers,
called a
bad
Sra.ma.na..
He who
deceitful, talkative, arrogant, greedy,
who does not

&c. with those
control himself, nor share (his food, who are in want), and is not of an
amiable disposition, is called a bad Srama/za. (i i) He who is a controversialist, and ill-behaved,
who
perverts the
sits
and contentions,
is
He who
wherever he lists, is called a bad Sra.ma.na.. (13)
and delights in quarrels bad ^ramaâ. (12) down on a weak, shaking seat and is not careful in sitting down,
truth,
called a
dusty feet and does not inspect his couch, being careless about his bed, is called a bad Sra.ma.na.. (14)
sleeps
He who
with
He who
is
eats milk, curds,
and other things pro

austerities,
duced from milk, and does not practise

called a
bad
Sra.ma.na..
(15)
sunset,
He who
Sra.ma.na.. (16)
eats
after
and
is
when
ad
monished, makes an angry reply,
called a bad
He who
leaves his
own
teacher,
and follows
,
2 continuously changes his school being of a bad disposition, is called a bad
heretical ones,
who
ma.na..
(17)
It is
monk
he uses duty closely to inspect everything that

life.
or
comes
2
in contact with, in order to avoid hurting inadvertently
anything considered to possess
This
is
called pafi?il6ha.
according to the commentators attaches himself to another every half-year.
Gawawgawika,
one who
gaa
8O
UTTARADHYAYANA.
He who
He who
has
left s
himself in another
telling, is called
own house, and busies house, who lives by fortunehis
a bad 6rama;â. (18) 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 ^ramaâ. (19) Such a monk, who, like the heretics 2 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 he is nobody in this world and in that poison
;
beyond. (20) But he who always avoids these

his brethren,
is
sins, and is pious in this world like welcomed amongst 3 nectar; he conquers this world and the next (21)
.
Thus
say.
EIGHTEENTH LECTURE.
SAN GAY A 4
.
In the town of Kampilya there was a king,
named
Saâya, who
chariots
1
;
possessed numerous troops and waronce he went a-hunting. (i)

explained
Samudawiya,
bhaiksham.
Pa#/aku.nla, literally, those who practise the five wrong si las, whereby probably those are denoted who do not keep the ainas. Note that the Buddhists too five great vows of the
pa#/a.nla. They could therefore have been the Gainas. pawâkujila by
have
3
their
called
The
text
is
not settled in the
last line
but there can be no

in
1
doubt about the meaning. * The commentators Sanskritise
this
name
it
Sa/^yata.
But
however appropriate
it
may
be to a Gaina,
certainly does not
LECTURE
XVIII.
He
He
was surrounded on
all
horses, elephants, chariots,
sides by a large host of and footmen. (2)

in the
chased the deer on horseback

;
park of Kampilya
and intent on
his sport
Kesarahe killed
there the frightened deer, (3) Now in the Kesara-park there

ascetic intent
was a houseless on sacred study and meditating on the

,
Law.
(4)
l Annihilating sinful inclinations he meditated in 2 the Asphota-bower But the king killed the deer
.
that fled to him. (5)
Now the king on horseback came quickly there he saw the killed deer and saw the monk there. (6)
The
;
king in his consternation (thought) I had hurt the monk ill-fated and cruel me that is nearly mad for the sport. (7)
Having dismissed
respectfully to the
this,
his
horse,
the king
<
bowed
monk s
(8)
feet (saying),
Forgive
me
Reverend
sir.
But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9)
am Saâya answer me, Reverend sir a monk might by the fire of his wrath reduce millions of men to ashes. (10)
*
Be without
others also
;
in
but grant safety to this transient world of living beings,

fear,
king
why
are you addicted to cruelty
(TI)
look like a king s name. The Sanskrit form of the name was probably Sa%-aya or Srwaâya, both of which frequently occur in
Sanskrit literature.
1
To render asrava. Apphova in the original;

asphota.
[45]
there are several plants which are
called
84
"
UTTARADHYAYANA.
I
know all these heresies I know that there will be a know my Self. (27)
"
to
life
be contemptible hereafter, and I

the
was an
illustrious
god
in
Mahapraâ
heaven, and reached old age as we here would say of a man who is a hundred years old but in heaven,
;
hundred years consist of as many Mahapalis of

Palls
"
1
.
(28)
Descending from the Brahmaloka, I was born as I know a man. 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
live
"
productive of evil
I
everywhere.
One
should
up keep
to this
(30) clear of the (superstitious) questions

.
wisdom
and
the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should
practise austerities. (31)
"
And what you

3
;
now, that
one
"
of a pure mind asked me just has been revealed by the enlightened such knowledge makes part of the creed of
the 6rinas. (32) wise man believes in the existence of the soul 4
is
According to the commentary a pali seems to be what commonly called palyopama, and mahapali a sagaropama. However the longest life of a god in Brahmaloka is but ten
Sgar6pamas,
verse
2
is
ii
see below, XXXVI, 225. The construction of the very involved, but the drift of it cannot be mistaken. here stands vigg&m a#usaw/are. I believe that
viâm
for
be,
8
vidvan, as in the following verse. The meaning would then knowing this one should live as a monk.
Buddha. The (-rainas 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
Having by truth and righteousness, Bharata gave up Bharatavarsha and all pleasures, and entered the
l
Law according to the faith. (33) learned this pure creed, which is adorned
order. (34)
"
King Sagara
also
ratavarsha and his

"
gave up the ocean-girt Bha unrivalled kingly power, and
reached perfection through his compassion. (35) After having given up Bharatavarsha, the famous
universal
monarch of great power,

,
called
Maghavan
3
,
entered the order. (36)

"
4 a King Sanatkumara
great power, placed his son practised austerities. (37)

"Santi
universal monarch of on the throne, and then
\ a universal monarch of great power, the

first
Bharata was the eldest son of AYshabha, the

the
first
Tirthakara.
He became
-ffakravartin,
At his resided in Ayodhya. Indra himself to pluck out five handfuls of his hair as
custom of Gaina monks on entering the order.
2
monarch, and ordered by he was renunciation

or
universal
is
the
to the legend Sagara, king of Ayodhya, was, according contained in the commentary (see R. Fick, Eine jainistische the younger brother Bearbeitung der Sagara-Sage, Kiel, 1889), the second Aakrabecame He Tirthakara. the second of
Aîta,
he was ordained by Aîta. The Gaina a but be to seems strangely distorted version of the story legend of Sagara told in the first book of the Ramayawa. 3 and his Maghavan, son of king Samudraviâya of Sravasti,
vartin, and, in the end,
wife Bhadra,
4
became
the third
Arakravartin.
and his Sanatkumara, son of king Ajvasena of Hastinapura,
wife Sahadevi, of
became
the fourth Aakravartin.

in
The
adventures
I
Sanatkumara are
20
ff.
told
Prakrrt
legend, which
have
published in
1886,
8
my Ausgewahlte Erzahlungen
in Maharash/ri, Leipzig,
p.
-Santi
was the sixteenth Tirthakara, Kunthu the seventeenth, and
84
"
UTTARADHYAYANA.
to
life
I know all these heresies know that there will be a know my Self. (27)
be contemptible hereafter, and I
was an illustrious god in the Mahapraâ heaven, and reached old age as we here would say of a man who is a hundred years old but in heaven, hundred years consist of as many Mahapalis of
"
Palls
"
1
.
(28)
Descending from the Brahmaloka, I was born as I know exactly the a man. 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
live
"
productive of evil
I
everywhere.
(30)
One
should
up to this wisdom keep clear of the
2
.
(superstitious) questions
and
the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should
practise austerities. (31)
of a pure mind asked me just now, that has been revealed by the enlightened one 3 such knowledge makes part of the creed of
"
And what you

;
the înas. (32) wise man believes in the existence of the soul 4
"
is
According to the commentary a pali seems to be what commonly called palyopama, and mahapali a sagaropama. However the longest life of a god in Brahmaloka is but ten Sdgaropamas, see below, XXXVI, 225. The construction of the
is
2
verse
ii
vigg&m
very involved, but the ausa/ra/fcare\
drift
of
it
cannot be mistaken.
I believe that
viâm
here stands
for be,
8
vidvan, as
*
in the following verse.
knowing
this
one should
live as
The meaning would monk/
then
Buddha. The (rainas 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
"
according to the faith. (33) Having learned this pure creed, which is adorned l by truth and righteousness, Bharata gave up Bharatavarsha and all pleasures, and entered the
difficult
Law
order. (34)
"
King Sagara
also
ratavarsha and his

"
gave up the ocean-girt Bha unrivalled kingly power, and
reached perfection through his compassion. (35) After having given up Bharatavarsha, the famous
universal
monarch of great power,

Sanatkumara
4
,
called
Maghavan
3
,
entered the order. (36)

"King
a universal monarch
of
great power, placed his
son on the throne, and then
practised austerities. (37) 5 a universal monarch of great power, the "Santi

,
Bharata was the eldest son of Tfoshabha, the

the
first
first
Tirthakara.
He became
resided in Ayodhya. Indra himself to pluck out
monarch, and -Aâkravartin, At his renunciation he was ordered by

or
universal
five
handfuls of his hair as
is
the
custom of
2
(-raina
monks on
entering the order.
to the legend Sagara, king of Ayodhya, was, according contained in the commentary (see R. Fick, Eine jainistische brother Bearbeitung der Sagara-Sage, Kiel, 1889), the younger Aâkrathe second became He of Aîta, the second Tirthakara. Gaina The ordained he was the by Aîta. end, vartin, and, in of the version distorted a but be to seems story strangely legend of Sagara told in the first book of the Ramayawa.
and his Maghavan, son of king Samudraviâya of Sravasti, .ffakravartin. wife Bhadra, became the third 4 Sanatkumara, son of king Ajvasena of Hasdnapura, and his The adventures wife Sahadevi, became the fourth A akravartin. of Sanatkumara are told in a Prakrz t legend, which I have
3
published in
my
ff.
Ausgewahlte Erzahlungen
in
Maharash/n, Leipzig,
the seventeenth,
1886, p. 20 6 Santi was the sixteenth Tirthakara,
Kunthu
and
86
UTTARADHYAVANA.
bringer of peace to the world, gave up Bharatavarsha
and reached
"
perfection.
(38)
King
"
Kunthu, the bull of the Aikshvaka race,
the widely famed lord, reached perfection. (39) King Ara, after he had given up the sea-girt
reached perfection on becoming from defilement. exempt (40) After having given up his large kingdom, his and his army war-chariots, exquisite pleasures, MahaBharatavarsha,
"
padma practised austerities. (41) Having brought the (whole) earth under his 2 who humbled the pride sceptre, king Harishe/za
"
(of other kings), reached perfection. (42) 3 Gaya together with thousands of kings, the world, practised self-restraint. nouncing
"
re
He
Ara
name.
is
the eighteenth Tirthakara. Kunthu sounds strange for a proper I think it just possible that it is a or Prakr/t popular
corruption
of Kakutstha,
who was an Aikshvaka.
As
is
well
known,
Rama
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 Ramaya/za I, 70.
1
Mahapadma was the ninth ATakravartin. His elder brother was Vish/mkumara, who was ordained by Suvrata, a disciple of He wrenched the Munisuvrata, the twentieth Tirthakara. sovereignty of the world from Namuî, minister of his father Padmottara, 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 Vishnu and Bali, for whom the Gainas have substituted Namu/i. According to them
the minister Namu/fci was, in a disputation, defeated by the
G aina
to revenge himself on them, he ordered them to quit his kingdom as soon as he got it. Mahapadma s residence was
monks, and
Hastinapura.
2
Harisheâ, son of king Mahahari of Kampilya, became the

aya, son of king
tenth Aakravartin.
3
Samudraviâya of Raâgr/ha, became the
eleventh ATakravartin.
LECTURE
XVIII.
87
reached perfection which has been taught by the G mas. (43)

Dasar/zabhadra 1 giving up his nourishing king dom of Dasama, turned monk he renounced the
"
world, being directed to

"
do so by .Sakra himself. (44) Karakaû was king of Kalinga Dvimukha, of Pawâla Nami, of Videha Naggati (or rather
; ; ; .
"
Gandhara 2 (45) Nami humbled himself, being directed to do so by .Sakra himself; the king of Videha left the house and became a 5ramaâ. (46) These bulls of kings have adopted the faith of
Nagnaît), of
"
the
having placed their sons on the throne, they exerted themselves as .Srama/zas. (47)
inas;
after
kings of Sauvira, renounced the world and turned monk he entered

3
"Udayaa
the bull of the
the order and reached perfection. (48) And thus the king of Kaî 4 exerting himself for
"
the best truth,
abandoned
all
pleasures,
and hewed
down, as
"And
it
were, his
Karman
5
,
like a forest. (49)
whose sins were not thus king Viâya G turned monk after he, the famous quite annihilated man, had quitted his excellent kingdom. (50)
,
2 3
in
He 28 ff. Ausgewahlte Erzahlungen in Maharash/ri, p. Mahavira. with was contemporary 4 He was Nandana, the seventh Baladeva, son of king Agnmkha
of Mahavira. King Dajarwabhadra was a contemporary These are the four Pratyekabuddhas see p. 35, note 2. The story of Udayawa (or perhaps Uddayana) will be found
;
my
of Benares.
5
He was
the son of king
Brahmaraâ of Dvarakavati, and
eldest brother of the

6
Vasudeva Dviprz sh/a or Dvipush/i. To render aa//Mkitti, of which the commentators offer several explanations, rendering it anarttakirti and anash/akirtj. aa/Makitti is mentioned, and explained A various
reading
88
"And
UTTARADHYAYANA.
1
thus the royal seer Mahabala practised severe penance with an imdistracted mind, and took
upon himself the glory

"
(of self-control). (5
1)
should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned
Why
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)
I
;
"
Why
affliction
should a wise man, for bad reasons, bring upon himself? He who has become free
from
all ties
I
and
sins, will
reach
perfection."
(54)
Thus
say.
NINETEENTH LECTURE.
THE SON OF MRIGA.
In the pleasant town of Sugriva, which is adorned with parks and gardens, there was the king Balabhadra and Mrz ga, the principal queen, (i)
Their son Balasri, also known as Mrzgdputra e. son of Mrzga), the darling of his father (i. and mother, was crown-prince, a (future) lord of
ascetics. (2)
In his palace Nandana he dallied with his wives, like the god Dogundaga 2 always happy in his
,
mind.
1
(3)
Mahabala was the son of king Bala of Hastinapura.

Vimala, the thirteenth Tirthakara.
to the
He
lived
at the time of
2
According
trayastriwja gods.
commentators the Dogundaka gods are the The Sanskrit of dogundaga would be
dvikundaka.
LECTURE
XIX.
89
,
l 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 .SramaTza,
who practised who was full

qualities.
(5)
penance, self-restraint, and self-control, of virtues, and a very mine of good
to
Mr/gaputra regarded him with fixed eyes, trying 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 M^gaputra, he remembered his previous birth and his having been then a
Sra.ma.na.
(8)
Being not delighted with pleasures, but devoted to self-control, he went to his father and mother,
and spoke as follows (9) 1 have learned the five great vows
:
(I
know)
the suffering (that awaits the sinner) in hell or in I have ceased to take an existence as a brute
;
delight in the large

fore,
ocean (of the Sa^sara)
there
(10)
mother, allow
me
to enter the order.

I
mother,
like
father,
have enjoyed pleasures

:
which are
poisonous
fruit
their consequences
are painful, as they entail continuous suffering,
(n)
This body
1
is
not permanent,
words
it is
impure and of
The com
separate
the
pasay*al6yaa///i6.
It is
mentators take them for a compound; part of the sentence would not construe.
but then the preceding
an irregular sandhi,
instances of which, however, are not unfrequent.
9O
;
UTTARADHYAVANA.
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
Sawsara,
*
in
which men
suffer distress.
fields,
(15)
Leaving behind
my
house, and gold,
my
son and
I
wife, and my relations, leaving needs must, one day, depart. (16)
my body
the effect of Kimpaka-fruit 1 is anything but good, so the effect of pleasures enjoyed is anything
As
but good. (17)
on a long journey with no to grief on his way there, provisions, 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
starts
will
He who
come
suffering.
(21)
on fire, the landlord carries away valuable things and leaves behind those of
a house
is
As when
Cucumis Colocynthus.
LECTURE
no value
if
;
XIX.
91
is
so
when
the whole world

I
on
save
fire,
as
it
were, by old age and death,
shall
my
Self,
you
will
To him
(22, 23) his parents said "Son, difficult to

:
permit me/
perform
possess
are the duties of a 6Yama;za

"
monk must
in
thousands of virtues. (24) Impartiality towards all beings
whether friends or enemies, and

this is
"
the world, abstention from

life
:
injury to living beings throughout the whole
difficult duty.
(25)
be never careless in abstaining from false hood, and to be always careful to speak wholesome
(26) abstain from taking of what is not given, even of a toothpick, &c. and to accept only alms
:
To
truth
u
this
is
difficult duty.
To
free
"
from
faults
this
is
a difficult duty. (27)
abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of
To
a very difficult duty. (28) To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not
chastity: this
"
is
to
"
own anything Not to eat

1
,
this is a
very
difficult duty.
(29)
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)
"
heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking and uncleanliness, blows and threats, corporal grass,
Hunger and
thirst,
punishment and imprisonment, the mendicant s life and fruitless begging all this is misery. (31, 32) Such a life is like that of pigeons (always afraid of
:
"
I.e. food, drink, dainties,
and
spices.
Q2
dangers)
difficult
UTTARADHYAYANA.
;
painful
is
is
the
vow
the plucking out of one s hair of chastity and hard to keep

;
(even) for a noble man. (33) son, you are accustomed to comfort, you are tender and cleanly 1 you are not able, my son, to live as a Sramzna. (34)
"
My
"
No repose as long
is
as
life lasts
the great burden
of duty
11
heavy
like a load of iron,
which
is difficult
(35) 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
to be carried,
son.
As
it
is difficult
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.

"It
(37)
(always to observe the rules of) right conduct with one s eyes for ever open like 2 O son it is difficult to eat iron (those of) a snake
is
difficult
grains, as
"
it
were. (38)
As
it
it
is
very
difficult to
swallow burning
fire,
so
is
difficult for
a young
to
man
a
to live as a .Sra-
ma/za. (39)
"As
it
is
difficult
fill
bag
with
wind,
1
2
Literally, well
washed or bathed.
This appears to be the meaning of the words ahiv*8gantadi/Mi. We might perhaps take ahfv* for ahivazra ahivat, in which case the construction of the sentence would be gram
matically correct.
like
An alternative rendering would be (A monk) a snake must have his eyes always open on the difficult It is a well-known fact that snakes cannot conduct, O son.
:
shut their eyes as other animals. 3 Kotthala, a D&ri-word for ku.rula, granary, see
Hemaândra,
cloth/
De\n Kosha
2,
48.
The commentators render
it
by
LECTURE
so
is
it
XIX.
93
to live as a 6ra-
difficult for
weak man
to
ma;za. (40)
"
As
it
is
difficult
a balance, so it is a steady and fearless mind. (41) As it is difficult to swim over the sea with one
"
weigh Mount Mandara in difficult to live as a 6rama;za with

s
arms, so
"
it
is difficult for
one whose mind
is
not
pacified, (to cross) the ocean of restraint. (42) 1 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 Sawsara, which is a mine of dangers and a wilderness of old age and death, I have undergone
dreadful births and deaths. (46)
Though
there
fire
be hot here,
2
;
it
is
infinitely
more so
suffer
(viz. in hell)
in hell
have undergone
it is
ing from heat. (47) Though there may be cold here,
of infinitely
greater intensity there; in hell

suffering from
cold.
have undergone
(48)
Viz. those of the five senses.
The
description of hell
all
all
ages and
religions
is a favourite theme with the monks of and the Gaina monks are not behind
others in
the
treatment of this
description of the different hells of the first book of the SutrakrMhga.
gruesome subject. will be found in the

I
detailed
lecture
yati
fifth
remember a
of the latter showing me, with much complacency, a manuscript work adorned with lively illustrations of the most exquisite tortures.
94
UTTARADHYAYANA.
An
infinite
number of times have

fire in
over a blazing
I been roasted an oven, screaming loud, head
down and
feet aloft. (49)

is
In the desert which
like a forest
on
l
fire,
on
the Va^ravaluka and the Kadambavaluka rivers, I have been roasted an infinite number of times. (50)
Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws 2 an infinite number of
,
times. (51)
have suffered agonies when I was fastened with fetters on the huge 6almali tree, bristling with very sharp thorns, and then pushed up and down. (52) An infinite number of times have I been crushed
I
like
sugar-cane in presses, shrieking horribly, atone for my sins, great sinner that I was. (53)
to
to pieces, and and lacerated, screaming 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 4 iron full of fuel I have been driven on with a goad
* ,
By black and spotted wild dogs I many times, been thrown down, torn
3
have, ever so
1
"I
hese are two rivers in hell

(either
steel-filings
the sand of the one consists of
va^ra
2
or diamonds), and that of the other,
of turmeric.
Karavattakarakayaihi/tt = karapattrakraka&dibhi. Kolasuwaya, explained by jukar a s van, hog-dog, which may be a kind of hog or dog, probably the latter. 4 S a mi la gue. The commentators render ûebyyuga and yuta, and do not explain s ami la, which they treat as a Sanskrit
3
word.
I think
it
is
the Prakrzt of
vidyut, salila
samidh, compare viûla
sarit.
LECTURE
XIX.
95
like
and thongs, and have been knocked down

antelope
*
an
1
.
(56)
On
piles, in
a blazing
fire, I
burnt and roasted like a buffalo,

sins.
have forcibly been in atonement for my
(57)
infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures 2 (58) Suffering from thirst I ran towards the river Vaitaraî to drink its water, but in it I was killed
.
An
(as
it
were) by blades of
suffering
in
razors".
(59)
heat,
When
the
forest
;
daggers
I went into which the trees have a foliage of have, ever so many times, been cut to
from
the
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 4 an antelope I have, against my will, been
1
RoggAo = rz sya,, see Hema/( andra, De\yi Kosha 7, 12. Zânkagrz dhra. The commentators offer no explanation
of
e/âhka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikrh a, i. e., in our
case,
3
demons who have adopted the shape of vultures. The water of the river Vaitaram consists of a very
caustic acid.
Here and in the following verses the suffering of Mrzgaputra But in verse 68 as an animal and a plant seems to be described. the scene is again laid in hell. The first word in verse 63, &c.,
as/ would literally be
it
like
(viva in the original
text),
but in
rendering 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.
in snares and traps, and caught, bound, and fastened 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, times. (64)
and
I
killed,
an
infinite
number of
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
As
a bird
and stripped of the bark by carpenters with axes 1 hatchets, &c., an infinite number of
planks,
,
times. (66) As iron

4
filed
by
have been malleated, cut, torn, and blacksmiths 2 an infinite number of

I
,
times. (67)
1
iron,
have been made to drink hissing molten copper, an infinite tin, and lead under horrid shrieks,
times. (68)
like
eat,
number of
*
You
made to
have been ever so many times, poisoned meat, and
meat minced or roasted
red-hot to boot. (69)
You
been
like wine, liquor, spirits, made to drink burning fat
and honey and blood.
3
;
have
(70)
Always
suffering,
*
frightened,
I
have
trembling, distressed, and experienced the most exquisite

in
pain and misery. (71)

I
have experienced
hell
sharp, acute
and
Kuhad a
= ku/Mra;
this is
kuhara
2
occurs in Guzerati, Sindhi,
comp. pihaâ = pi//ara. andPanjabi.
The form
Kumara;
obviously the
modern kamar blacksmith

find this
and it is of interest to (derived from karmakara); in an old text like the Uttaradhyayana. 3 To render sura, sidhu, maireya, and madhu.
form
LECTURE
XIX.
97
severe, horrible, intolerable, dreadful,

pain.
*
and formidable
(72)
father, infinitely more painful is the suffering in hell than any suffering in the world of men. (73)
every kind of existence I have undergone suffering which was not interrupted by a moment s
In
reprieve/ (74)
To him
his parents said
"
Son, a
man
is
free to
enter the order, but it causes misery to a .Sramaâ that he may not remedy any ailings." (75)
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 1 by itself roams about in the
He
woods, thus
shall practise the
Law by
controlling
myself and doing penance. (77)

a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it? (78)
in
When
Or who
drink for
1
will
give
it ?
medicine
or
or
who
will
inquire after its health

it,
who
will get
food and
and feed
it ?
(79)
it
When
it is
in perfect health,
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)
1
Miga
[45]
= mrz ga. literally
antelope
word has apparently the more general meaning
but here as frequently the wild animal.
98
*
UTTARADHYAYANA.
As
a wild animal goes
by
itself to
many
its
places,
;
lives in
many
places,
and always gets
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/

please."
"
Well,
my
son, as you
With
his parents permission
he gave up
I
his property. (84) shall imitate this life of animals,

all all
which makes
permit me.
repeat their
one free from

"
misery,
if
you
will
Go,
my son, as you please." (85) When he had thus made his parents
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 1 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 2 impartial towards
,
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 3 from injurious, hurtful, and dangerous actions he was free from sins and gaiety and sadness
all
, ;
fetters.
(91)
2
See notes
Garava
and 3 on
p. 50.
gaurava
ili
or garva.
Dipika
rz ddhigarava-
garvatrayarahita^. rasagarava-satagarava 8 To render da;/</asallabhaesu.
LECTURE
XIX.
99
He
in the
had no
interest in this world

;
and no
interest
next world he was indifferent to unpleasant and pleasant things l to eating and fasting. (92)
,
influx of Karman (asrava) prevented 2 all bad channels through by meditating upon him self he obtained praiseworthy self-purification and
He
the
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 Srama/za,
he reached perfection after breaking only every month. (94, 95)
his fast
once
Thus
clever
;
act the enlightened ones, the learned, the

like
Mrzgaputra
they
turn
away
from
pleasures. (96)
When you have heard the words of the illustrious and famous son of Mr/ga, his perfect practise of austerities, and his liberation, famous in the three
worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers,
and you
of the
will
Law
I
bear the excellent and pleasant yoke that leads to the great happiness of
Nirvana.
(97, 98)
Thus
1
say.
this
The author of the Ava^ uri explains thus he did not more a man who anoints himself like phrase with sandal than a mason. Apparently he gives to vasa the
Vasi/andaakapp6.
:
meaning
calls
for
dwelling; but I think that the juxtaposition of bandana a word denoting a bad-smelling substance, perhaps
door.
ordure.
2
Literally
The meaning
of the line will be fully rendered
and the
simile at least partially be preserved by the following less literal translation he shut the door, as it were, to evil influences.
:
For the asrava, see above,
p. 55,
note
i.
IOO
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 (i) 2 6Ye;2ika the ruler of who pos Magadha, King sessed many precious things, once made a pleasure, ,
excursion to the Ma;îkukshi âitya 3 (2) 4 with trees It was a park like Nandana
. ,
and
creepers of many kinds, peopled and full of various flowers. (3)
by various
birds,
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)
his colour,
the noble man,
the loveliness of his figure, his perfection, his tranquillity,
O
1
his disregard for pleasures!
(6)
Atthadhammagaiw = arthadharmagati. I think this equal toartha dharma moksha, though the commentators offer
is
The phrase a different explanation by making gati mean ^wana. derived from the typical expression kamarthadharmamoksha by leaving out kama, which of course could not be admitted by
ascetics.
2
He
The
is
identical with
Bimbisara of the
Buddhists;
see
my
edition of the
3
Kalpa
following
Sutra, introduction, p. 2. verses prove that X aitya denotes park here

scholiast in IX, 9.
as the
4
word is explained by the Nandana is Indra s park.
LECTURE XX.
IOI
his right side (he sat down), neither too far off nor too close (7) by, and asked him with his hands clasped
Adoring
his feet
and keeping him on
Though a young nobleman, you have entered

;
the order
in
an age
(8)
fit
yourself as a .Sramawa,
pleasure you exert I want to hear ascetic

for
;
you explain
"
this.
am
without a protector,
O great
(9)
king
there
is
nobody
to
to protect
me,
know no
the
friend nor
any one
have sympathy with
me."
Then king
:
.SYemka,
ruler
of
Magadha,
How should there be nobody to protect laughed one so accomplished as you ? (10)
the protector of religious men l monk with and friends your enjoy pleasures together it is a rare for chance to be born as relations
I
; ; ;
am
yourself are without a protector, .5r#ika, and as you are without a pro ruler of Magadha
"
human You
being.
(u)
;
tector,
how can you

the
protect
anybody
else
?"
(12)
When
saint
had
the
addressed
this
unpre
cedented speech
moved and
I
king, who was greatly astonished, and struck with astonish

to
2
:
ment, (he answered)
(13)
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
Bhadantawaw. The verb is wanting

words
in this verse,
tautology in the
as they
now
mark of a corruption
in the text,
and there is an apparent This is an obvious which, however, I do not know

stand.
how
to
remove by a
plausible conjecture.
O2
U TTARAD H YAY AN A.
?
without
"
protection untruth/ (15)
Reverend
sir,
you
speak
O
l
origin
king, you do not know the meaning of (the word) without protection, nor
and
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)
is a town Kauâmbi by name, which is what Indra 2 is (among the gods); there towns among
There
lived
"
In
my father, who possessed great wealth. my childhood, O great king, I caught
(18)
a very
bad eye-disease and a severe burning fever

limbs, O ruler of men. (19) My eyes ached as if a cruel
"
in all
my
enemy thrust a sharp

I
tool in the
"
hollow of
my
In the back, the heart

Pot thaw
or Tpokkh&m.
body. (20) 3 and the head,

,
suffered
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 pokftha. or is the right spelling it is prikkh&, and may mean etymology. 2 Purawa purabhedawi. As usual the commentators give
a
puâ
that
purely
or
etymological
explanation.
But
it
is
obvious
purabhedana must
Indra,
have a similar meaning as

-Siva.
purandara
in
purabhid
The
latter
word occurs
later
literature only, and, besides, /Siva
does not yet seem to have been
generally acknowledged as the supreme god, when and where the The Vedic word purbhid, Gaina Sutras were composed.
destroyer of castles, also presents itself as an analogy; though is not yet the exclusive epithet of a god, it is frequently applied to Indra.
it
3
To
render
antari///$a
it
or
antarittha.
The Guzeraty
translation renders
hrzdaya.
LECTURE XX.
03
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.
"
They
l
(22) tried to cure
me
:
according to the fourfold

;
science
not rid
"
which they had been taught but they could me of my pains hence I say that I am
without protection. (23)
My father would
sake
I
;
my
"
have spent all he possessed, for but he could not rid me of my pains,
say that I am without protection. (24) My mother, O great king, was agonized with but she could not, &c. (25) grief about her son
hence
great king, my own brothers, the elder and younger ones, could not rid me of my pains,
"
&c. (26)
great king, my own sisters, the younger ones, could not, &c. (27)
"
"
O
O
elder and
great
king,
my
moistened
eyes. (28)
"
my
breast
loving and faithful wife tears with the of her
The poor
lady did not eat,
nor drink,
nor
bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it. (29)
2 great king, she did not leave my side even for a moment; but she could not rid me of my
11
pains,
"
hence
I
say that
:
am without
protection. (30)
Then
said
and again
1
A"a
in
very hard to bear pains again the endless Circle of Births. (31)
It is
uppaya=âtu/*pada.
Four branches of medical science

s
are intended.
-
Phi//ai=bhra$yati, Hema&mdra
Prakrit
Grammar,
iv.
177.
IO4
"
UTTARADHYAYANA.
If
I,
for once, shall get rid of these great pains,
I shall become a houseless monk, calm, restrained, and ceasing to act. (32) While I thought so, I fell asleep, O ruler and after that night my pains had of men
"
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) own Self is the river Vaitarawi, my own Self the 6almali tree l my own Self is the miraculous
My
cow Kamaduh, my own Self the park Nandana. (36) My own Self is the doer and undoer of misery and happiness my own Self, friend and foe, accord
"
ing as
"
But
;
act well or badly. (37) there is still another
want of
protection,
hear, therefore, O king, attentively with king concentrated thoughts, how some easily discouraged
men go
"
astray after having adopted the

2
.
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
"
One
be completely cut off. (39) 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
1
See above,
p. 94.
The
verses
(i) the subject treated in
foregoing part,
38-53 are apparently a later addition because them is not connected with that of the and (2) they are composed in a different metre.
LECTURE XX.
easing nature Lord. (40)
"
105
does not follow the road trod by the
One who
to
for a long time
wears a shaven crown

is
and mortifies
regard
(of
"
himself,
but
who
careless
with
the
will
self-control,
life).
vows, and neglects penance and not be a winner in the battle

like a clenched 2
3
(41)
is
He
empty
like
an uncoined
false
(of no value) like a piece or Karshapa/za

fist,
of glass resembling turquoise, he men of discernment. (42)

"
is
held lightly by
He who
4
has the character of a sinner, though

stress
he lays great
on the outward signs of his calling as a means of living he who does not control will come to himself, though he pretends to do so
;
grief for a long time. (43)

"
As
the poison Kalaku/a

cuts
kills
kills
him who drinks

it
;
it
as a
weapon
a Vetala
as him who awkwardly handles so the him who does not lay him
;
Law harms him who mixes

"He
and
it up with sensuality. (44) from bodily marks divination practises dreams, who is well versed in augury and
who
superstitious
rites,
who
5
,
gains a sinful
will
practising magic tricks

"
have no refuge
living by at the
time (of retribution). (45) The sinner, always wretched, goes from darkness
These are the five Samitis, see above, p. 50. Polla or pulla, explained anta^-sushira
hollow
in
the
middle/
ayantrita. My translation is but conjectural. Ayantita Perhaps the regular coins are not meant, but stamped lumps of metal, which were current long before coins were introduced. 4 the broom &c. are meant. Literally, the flag of the seers
;
IO6
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),
to hell
"
who
like fire
devours everything,
will
go
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
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
pity will feel repentance in the
;
;
respects in the world. (49) Thus the self-willed sinner

"
who
leaves the road
of the highest inas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless
sorrow. (50) wise
"
instruction full of precious wisdom,
discourse, an and who deserts every path of the wicked, should walk the road of
man who
hears
this
the great Nirgranthas. (51) He who possesses virtuous

"
conduct and
life,
who has
practised the best self-control, who keeps from sinful influences 1 and who has destroyed his
J
Karman, (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, the preached at great length this great sermon
will
reach
great duty of the Nirgranthas. (53)

1
Nirasava
i.
nirasrava.
For
the
asravas, see
p.
55,
note
LECTURE XX.
IO7
You thus: king Sr&uika, pleased, spoke have truly shown what it is to be without pro
And
tection. (54)
1
You have made
the best use of
human
birth,
are you have made a true gain, O great sage, you a protector (of mankind at large) and of your of the best relations, for you have entered the path
inas. (55)
You
are the protector of

;
all
unprotected beings,
ascetic
ask you
to forgive
me
desire
you
to
put
me
right. (56)
disturbed your by asking you I have 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, with his wives, servants, and relations,
That
together
became a staunch believer

mind. (58)
in the
Law, with a pure
men, with the hair on his body his head (to the monk), joyfully erected, bowed and departed. (59) keeping him on his right side, And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living in the three ways (viz. by thought, words, and
The
ruler of
beings) about on the earth, free like a bird, acts), travelled
and exempt from delusion.
(60)
Thus
say.
IO8
UTTARADHYAYANA.
TWENTY-FIRST LECTURE.
SAMUDRAPALA.
Aâmpa there lived a .Sravaka, the merchant Palita, who was a disciple of the noble and venerable
In
Mahavira.
(i)
As
a 6Yavaka he was well versed in the doctrines
of the Nirgranthas. Once he went by boat to the town of Pihuwdfo. on business. (2)
merchant gave him his daughter while he was When she was big doing business in Pihu;zâ. 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

(4)
at sea (samudra),
he
to
was named Samudrapala.
Our merchant,
to his
the
;
.Sravaka,
in his
(5)
went
leisurely
ATampa, surrounded by comfort.
house
house the boy grew up
studied the seventy-two arts, and acquired 1 he was in the bloom of knowledge of the world
;
He
youth, and had a fine figure and good looks. (6) His father procured him a beautiful wife, Rupmi, with whom he amused himself in his pleasant palace,
like a
Dogundaga god (7) Once upon a time he saw from the window
.
of
his for
tion.
palace
man
sentenced
to
death,
dressed
execution, on
(8)
his
way
to the place of execu
To
render nitikovida.
p. 88,
For Dogundaga, see above,
note
2.
LECTURE XXI.
IOQ
Agitated by what he saw, Samudrapala spoke Of wicked actions this is the bad result. (9) thus
:
He became
enlightened at once, the venerable

;
he took man, and he was immensely agitated leave of his parents, and entered the state of
great distress to which the the are liable, worldly great delusion, and what ever causes fear, one should adopt the Law of
1
houselessness. (10) Abandoning the
monks
2
,
the vows, the virtues, and the (endurance

(i i)
of) calamities,
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
;
One
follow the
inas. (12) taught by the monk should have compassion on all beings, should be of a forbearing character, should be
Law
restrained and chaste, and abstaining from every he should live with his senses under thing sinful
;
control. (13)
Now
1
and then 3 he should travel
in
one country,
sagrantha, which is obviously the opposite of nirgrantha. The commentators correct sawgawtha in sazrcgaw fa. The original reading is in MS. B. A. has sa;ga/0tha, and so had C. originally, but it corrects the tha into a. Accord abandoning ing to the commentators we should translate
Saggantha
/(
worldly attachment which causes great distress, great delusion, black (Lejya), and dangers, one should, &c. 2 Paryaya-dharma. Paryaya means a state under which
a substance presents
in
i.e.
itself.
Here
is
meant the
state of the soul
the expressions pravra^ya, /fcâdmastha-paryaya and kevali-paryaya. Paryaya-dharma is here equal to pravra^ya-dharma, Law of the monks. 3 Kalewa kalaw, the commentators supply kurvan, and
.rramawya-paryaya; compare
explain the passage as follows
kalena,
i.e. in
paurushi
(four
1IO
UTTARADHYAYAXA.
taking into consideration its resources and his own ability; like a lion he should not be frightened by
any noise
not
and whatever words he hears, he should

reply.
(14)
make an improper
In utter indifference he should walk about, and he bear everything, be it pleasant or unpleasant
;
should not approve of everything everywhere, nor care for 1 respectful treatment or blame. (15)
a
There are many opinions here among men, which 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
will
but a
monk who comes
in contact
with them
not be afraid, like a stately elephant at the head
of the battle. (16, 17)
and heat, flies and gnats, unpleasant with feelings, and many diseases attack the body out flinching 2 he should bear them, and should
Cold
;
hours) less one quarter of

the
is
it,
kalam,
at it/
time.
The meaning would be

I
proper or prescribed to do
i.e. what is proper for doing at every time what But this explanation looks
is
think that the expression kale;za kala;;z very artificial; adverb of the same type as mzgghum m&ggh&na. and
others.
1
an
many
Sawzâe.
in verse 20,
interpreted,
it
This word may be sawyata in this place; but w here the same line occurs again, it cannot be so because there the word saffâe occurs twice; once
r
cussion
2
has the meaning of sa/wâta, but in the passage under dis it must be a verb, and it is rendered there sa# ayet=
r
sangaflz kuryat by the commentators.
Akukkuo,
translated
it
akukuâ,
derived from the root
kug
to
warble, to groan;
would therefore mean
But in I, 30 we have appakukku6, ku to bend, to be crooked/ and it is rendered alpaspandana. The same meaning applies in the present case.
without complaint/ derived from the root
LECTURE
not recall to
enjoyed. (18)
his
XXT.
I I I
memory
the pleasures
he once
and delusion, a monk who is always careful and who is steadfast even as Mount Meru cannot be shaken by the storm, should bear
Giving up
love, hatred,
calamities,
guarding himself. (19) great sage should be neither too elevated by pride nor too humble, he should not care for an ascetic who has respectful treatment nor blame
ceased (to act\ will by means of his simplicity enter

the path of Nirvana. (20) He is neither grieved nor pleased (by anything) 1 he abandons his relations with men, he ceases (to
,
act), is intent
on the benefit of his
for the highest means to reach
he strives and uses the good (viz. mukti), it, free from sorrow, egoism, and
soul,
any kind of property. (21) A merciful (monk) should use beds distant from 2 nor others, which are not got ready for his sake strewn (with leaves or things considered to be pos sessed of life) he should sustain such hardships as the sages are accustomed to. (22)
;
great sage (Samudrapala), understanding the sacred lore and practising completely the best Law,
The
shone forth
being possessed of the highest knowledge and glory. (23) Having annihilated his Karman both meritorious
like the
sun
in the sky,
This
is
the
meaning commonly given
to the frequently occur

:
ring phrase arairaisahe.
is sa/wyamasaffzyamavishay, tabhyaw na badhate. 2 Nirovalevai = nirupalipta. By upalepa may be meant dirt/ but the author of the Ava/uri explains upalepa as consisting
1
Another interpretation
in
abhishvanga
affection.
It
is
almost impossible to render
satisfactorily so
vague an expression.
112
UTTARADHYAYANA.
sinful,
and
l being steadfast and free from all fetters, Samudrapala crossed the ocean-like Flood of worldly
,
existence
and obtained exemption from transmi

say.
gration. (24)
Thus
TWENTY-SECOND LECTURE.
RATHANEMI.
In the town of 6auryapura
king,
2
Vasudeva by name, who acteristic marks of a king, (i) He had two wives, Rohiî and Devakt each of them had a beloved son, Rama and Keâva. (2) In the town of vSauryapura there was (another)
;
there was a powerful possessed the char
by name, who king, Samudravyfaya possessed the characteristic marks of a king. (3) His wife was .Siva by name and her famous son
powerful
;
was the venerable Arish/anemi, the saviour of the world and the lord of ascetics. (4) This Arish/anemi, 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
Nirangawa
= sawyame
nijâla, immovable with regard
to self-control.
According to the Brahmanical account Vasudeva lived in The name given to the town by the Gainas is Mathura. derived from -Sauri, an epithet of Kn srma, whose apparently
-
grandfather
-Sauryapura.
is
was
-Sura.
latter
The
Soriyapura may be -Saurikapura or rendering adopted by our commentators
based on a wrong etymology.
LECTURE
like
XXII.
113
steel
he was well proportioned, and had a

fish.
l
belly like that of a
Ke-sava asked the girl Raîmatl him. (6)
in
marriage for
2 daughter of an excellent king was virtuous and well looking she possessed all lucky marks of the body, and shone forth like the lightning
Now
this
Saudamani.
(7)
:
Her
the
father said to the powerful Vasudeva Let I here that prince come may give him my
(8)
daughter/
had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies he wore a suit of heavenly clothes and was decked
;
He
out with ornaments. (9) 3 Riding on the best mast elephant of Vasudeva he looked beautiful, like a jewel worn on the head. (10)
under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Daârhas 4 and by a complete army drawn
sat
1 Raimai, Raimai, and Rayamati are the forms of her name in the spellings Ragimati and Rayamati are also met with Prakrz t
;
He
in Sanskrit.
He was placed on the throne by Kr/shwa on Ka/sa, cf. Vishmi Purawa V, 21. He and Devaka were the sons of Ahuka, Ka/^sa was a son of Ugrasena, and Devaki a daughter of Devaka, loc. cit. IV, 14. According to the aralegend of Krzshwa, as told by the Brahmans and Gainas, sandha afterwards repeatedly attacked Mathura. Kr/ sha there fore built Dvaraka on the shore of the western ocean, and sent thither the Yadava tribe, loc. cit. V, 22 and 23. The events narrated in the text must be understood to have occurred in Dvaraka, as is evident from verse 21. 3 Gandhahastin, an elephant of the best class, whose very
2
Viz. Ugrasena.
the death of
smell
4
is
sufficient, as is
believed, to frighten
common
elephants,
see verse 15.
Dasara
[45]
in Prakr/t.
They
are a clan descended from Yadu.

I
I 1
4
in
UTTARADHYAYANA
rank and
file,
up
while the heavenly sound of
musical instruments reached the sky. (n, 12) With such pomp and splendour the hero of the
Vrtshnis started from his
own
palace. (13)
On
and
his
way he saw
enclosures,
animals, kept in cages 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) are 2 all these animals, which desire to be happy, kept in cages and enclosures ? (16)
:
Why
Then
the charioteer answered
Lucky are these

will
animals because at thy wedding they food for many people. (17)
slaughter of
thus: (18)
If for
I
furnish
Having heard these words, which announced the
many
animals, the great sage,
full
of
compassion and kindness to
living beings, meditated
my
sake
many
living beings are killed,

(19)
shall not obtain happiness in the next world.
Then
the famous
man
presented the charioteer

all
with his pair of earrings, his neck-chain, and ornaments. (20)
his
When
1
he had formed his resolution, the gods
In verse 10 Arish/anemi rides on an elephant, but in the Unless the poet can is supposed to travel in a car. be charged with having made this blunder, which I think just
sequel he
possible, verse 10
2
must be considered a
later addition.
The form
of the verb
aH âhiw
for
akkhznti
is
worthy
of note, because
him
to Apabhra/ftja. in a text so old as ours, for
as ending of the third person plural belongs It is interesting to find a true Apabhrama form
Apabhrama went
it seems to prove that at all times along with the common Prakrzt, a vulgar or low with a high middle-Indian language.
LECTURE
XXII.
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 Aîtra 2 (23) Then he himself plucked out his delightfullyperfumed, soft, and curled hair in five hand1
. .
fuls. (24)
And Vasudeva
said to that subduer of the senses,

* :
O lord who had plucked out his hair and obtain what wish soon you may you
1
!
of ascetics,
desire.
(25)
Increase in knowledge, faith, and right conduct, in forbearance and perfection (26)
In this manner Rama and Kesava, the Daârhas, and many people paid homage to Arish/anemi and then returned to the town of Dvaraka. (27)
the daughter of the king heard of the ordination of the îna, laughter and gaiety forsook 3 her, and she was overwhelmed with affliction (28)
.
When
the
Raivataka is mount Girnar in Ka//iawu The hill is one of most sacred places of the âinas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its
1
connection with the history of Krishna. The poetical description of mount Raivataka forms the subject of the fourth sarga of the
Sijupalavadha by Magha.
2
The
lunar mansion,
the
chief
star
of which
is
Spica
or
a Virginis.
3
The
lamentation of Rag-imati on her husband
ascetic forms the subject of a curious Sanskrit
dutakavya, by Vikrama, son of
becoming an called NemiSanghawa, which has been edited in

s
poem
I I
UTTARADHYAYANA.
*
Shame upon my life, that Raîmati thought 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
1
.
(30)
And Vasudeva
said to her
who had
cut off her
Lady, cross the hair, and subdued her senses: dreadful ocean of the Sawsara 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)
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 Rathanemi 2 whose
her
On
way
to
mount Raivataka
it
the
Kavyamala of 1886.
It is
what
is
technically called a
sama-
syapurawa or gloss. The last line of each stanza is taken from the Meghaduta of Kalidasa, and the first three lines are added by
the poet to
1
make
the whole
in
fit
the circumstances of his
tale.
Sanskrit kur/fraphanaka. According I have to the scholiasts phanaka is a comb made of bamboo. her out it is but plucked literally translated, cut off her tresses/
:
KuH apharcaga,
However,
I
hair.
do not think
that
women
also are to pluck out
their hair.
2
Rathanemi was her husband

s
elder brother.
According to
Society,
a legend told in Haribhadra

(see
7 ika
of the
of the Daâvaikalika Sutra
Leumann
in the Journal
fell
German
Oriental
vol. 46, p. 597),
But that Rathanemi his wrong, vomited a sweet him see make to in order lady him. On his beverage she had drunk, in a cup and offered it she to him her meaning she with explained disgust away turning
in love with Raîmati.
:
too had been vomited, as
were, by Arish/anemi, notwithstanding which he wanted to have her. She then taught him the Gaina
it
creed,
and he became a monk.
LECTURE
XXIT.
117
(peace of) mind became (thereby) disturbed afterwards she saw him. (34)
and
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, Samudravifaya s son, saw her the following frightened and trembling, he spoke
;
words: (36) I am Rathanemi,

*
dear, beautiful,
sweetly-
Do accept me for your lover, O speaking lady J slender one you shall have no cause to com
!
,
plain.
(
(37)
let
us enjoy pleasures, for it is a rare chance to be born a human being after we have we shall enter on the path of the
Come,
enjoyed pleasures,
Ginas.
(38)
When Raîmati perceived that Rathanemi s strength

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) 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) 2 owned the beauty of Vaisramawa the If
:
The daughter
you 3 if you were pleasing manners of Nalakubara 4 no desire have I should Purandara himself,
,
like
for
you. (41)
Suyau sutanu. This may, however, be a proper name, a synonym of Raîmati, for according to the Hariva#wa of 2029 and the Vishwu Purawa IV, 14, Sutanu was a daughter
Ugrasena.
2
3
4
Vaijramawa Nalakubara
Indra.
is
a Prakrz t spelling for
Vauravawa
Kub6ra.
is
Vairramana s son.
I I
8
1
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) 2 I am the daughter of the Bhoga-king and you are an Andhakavrzshm being born in a noble family 3 let us not become like Gandhana-snakes firmly
.
, ;
practise self-control
If
fall in
(43)
love with every woman you see, you you 4 driven will be without hold like the HaMa-plant
,
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
KSrama/zahood.
(45)
Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant
driven by the hook 5 (46) Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true
.
Srama/zahood throughout
1
life.
(47)
The verses 42, 43, 44, 46 have been received in the Daravaikalika Sutra II, 7-10, see Leumann s edition of that Sutra quoted A metrical German translation will be found in the note, p. 116.
in the
2
same
the
place.
On
for Bhqg-a.
Bh6gas see p. In the Vishnu
71, note
Pura/za,
2.
It is
perhaps here misspelt

s
Kawsa, Ugrasna
tradition
son,
is
twice
called Bhog-arag-a (see
Wilson
s translation, ed.
Hall, vol. iv, pp. 260,
271), in contradiction to the
common
which makes him
an Andhaka, compare Patawâli on Pawini IV, i, 114. 3 There are said to be two kinds of snakes, the gandhana and The former can be made to suck the poison the agandhana. from the \vound they have inflicted the other will rather die than
;
do
4
5
so.
Cf.
Leumann,
here
loc. cit., p.
597, note
*.
Pistia Stratiotes,
an aquatic
refers
plant.
Dvendra
to
the
story
of the
Ntipurapawdita,
of which he gives a small portion in Prakrz t.

related in the
to
Parmsh/aparvan
of
H6maândra,
story is see the introduction
The whole
my
edition of that
work
in the Bibliotheca Indica.
LECTURE
XXIII.
After practising severe austerities both of them became Kevalins, 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.

1
.
TWENTY-THIRD LECTURE
KESl
2
.
AND GAUTAMA.
Panrva 3 by name, an Arhat, worshipped by the people, who was thoroughly of the Law, enlightened and omniscient, a prophet and a ina. (i) And there was a famous disciple of this Light of
There was a
G ma,
Compare
In
in
this
the last verse of the Ninth Lecture.
we have a very interesting legend about the of the old church of Parjva and the new union the which way 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 -Svetambara and Digambara sects.
2
lecture
not continue the two primitive churches, but seem to have grown out of the united church. 3 Pars-va is the last but one Tirthakara, his Nirvawa took place
They do
250 years before that of Mahavira. This statement, been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Parjva, who is called a young monk kumara-jramawa, met Gautama, We therefore must i.e. Sudharman, the disciple of Mahavira.
take the
its literal
which has
word
disciple, sise,
asparamparajishya,
that
is
not in
sense.
See note
3, p. 122.
2O
the
UTTARADHYAYANA.
the World,
duct. (2)
young 6rama;za Ke\n, who had completely mastered the sciences and right con
possessed the light of ,5ruta and Avadhi and was surrounded by a crowd of knowledge
1
,
He
disciples
wandering
from village to village he
arrived in the town of ^ravasti. (3) In the district of that town there
Tinduka
is a park, called there he took up his abode in a pure
place to live and sleep in. (4) at that time there lived the
Now
Prophet of the
is
Law, the ina, who in the whole world the venerable Vardhamana. (5)
known
as
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)
the twelve Afigas, was enlightened, and was surrounded by a crowd of disciples wandering from village to village he too arrived in .Sravasti. (7)
;
And
He knew
In
the
district
;
of
that
KoshMaka
there he took
town there is a park up his abode in a pure
place to live
and sleep
in.
(8)
The young
.5rama;za
Ken
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
1
:
(10)
third kinds of
is
These are the second and
to the (jaina classification.
-SVuta
is
the sacred books, and
avadhi
knowledge according knowledge derived from limited or conditioned knowledge.

the
See Bhandarkar, Report,
p. 106.
LECTURE
Is
XXIII.
121
our
Law
?
the right one or the other ?
the right one, or is the other Law 1 are our conduct and doctrines right,
(i i)
as taught by the great sage Parrva, which recognises but four vows 2 or the Law taught
,
The Law
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 Ke\ri and Gautama made up their minds to meet each
other. (14)
Gautama, knowing what
is
proper and what
is
due
went to the Tinduka park, accompanied by the crowd, his pupils. (15) When Ke\n, the young monk, saw Gautama approach, he received him with all becoming atten
to the older section (of the church),
tion. (16)
at once offered Gautama the four pure kinds straw and hay 3 to sit upon. (17) of Ke\ri, the young .5rama;/a,and the famous Gautama,
sitting together,
He
shone forth with a lustre
like that
of sun and moon. (18)
There assembled many heretics out of and many thousands of laymen (19)
;
curiosity,
Gods, Danavas, Gandharvas, Yakshas, Rakshasas,

1
Viz. the
Law
of Panrva or the
Law
of Mahavira.
Chastity (maiit
Hence
it is
called
kauâma
not
âturyama.
thunaviramawa) was
explicitly
enumerated, but
was
have
understood to be contained
in the fourth
commandment
to
no property (aparigraha).
3
The
four kinds of straw are:

is
salt vihi
koddava
ralaga,
to
which
added hay: rawwe tawawi.
122
UTTARADHYAYANA.
there),
and Kinnaras (assembled
and there came

you some words of Ken Sir, ask what
1 together invisible ghosts too. (20) Ke\n said to Gautama, I want to ask
thing,
holy man.
Then
to these
:
Gautama made
ever you
the following reply like." Then with his permission Kesi

(21, 22)
"
spoke to Gautama:
taught by the great sage Pan?va, recog nises but four vows, whilst that of Vardhamana
enjoins five. (23)
The Law
Both Laws pursuing the same end, what has Have you no misgivings caused this difference ? about this twofold Law, O wise man ? (24) Then to these words of Ke\si Gautama made the
Wisdom recognises the truth of following reply the Law and the ascertainment of true things. (25)
"
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 3 (26)
"
The
first
saints
Bhuya
bhuta, explained Vyantara.

are
is
vanamantara
word apparently
an accusative
a class of ghosts.
The vantara The second part of

first
or
the
tara
or
crossing,
and the
which
viha or air/ 2 Those under the first Tirthakaras.
vam vyoman
vawamaw
may
seems to contain be connected with
The meaning of this explanation is as follows. As the vow of chastity is not explicitly mentioned among Par^va s four vows, but was understood to be implicitly enjoined by them, it follows
3
that only such
men as were of an upright disposition and quick would not go astray by observing the four vows understanding not i. e. abstaining from sexual intercourse, as it was literally, by
The argumentation in the text pre not expressly forbidden. supposes a decay of the morals of the monastic order to have
occurred between
Par^va and Mahavira, and this is possible the on assumption of a sufficient interval of time having only
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 but I have another doubt destroyed my doubt which you must explain to me, Gautama. (28)
;
taught by Vardhamana forbids clothes, but that of the great sage Pars-va allows an under
The Law
and upper garment. (29) Both Laws pursuing the same end, what has Have you no misgivings caused this difference ?
4
about this twofold Law,
wise
man
(30)
To
these words of
"
Ken Gautama made

by
the follow
ing reply
Deciding the matter
knowledge, (the Tirthakaras) have necessary for carrying out the Law. (31)
"
their superior fixed what is
various outward marks (of religious men) have been introduced in order that people might
recognise
istic
The
them as such the reason for the character marks is their usefulness for religious life and
;
their distinguishing character. (32)
opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward
"
Now
the
marks)."
(33)
Well, Gautama, you possess wisdom, you have but I have another doubt, destroyed my doubt
;
which you must explain to me, Gautama. (34) Gautama, you stand in the midst of many
1
elapsed between the last two Tirthakaras. And this perfectly agrees with the common tradition that Mahavira came 250 years after
Par^va.
124
UTTARADHYAYANA.
thousand (foes) who make an attack on you how have you vanquished them l ? (35) By vanquishing one, five are vanquished by vanquishing five, ten are vanquished by this tenfold
;
"
victory,
vanquish Kesi said to Gautama

?
all
foes."
(36)
Whom
Ke<ri
do you
call
foe
To
these words of
:
Gautama made
foe, (together
(viz.
the
following reply Self is the

"
(37)
one invincible
2
with
pride,
the
four)
cardinal
passions
anger,
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). (-9) see many beings in this world who are bound
We
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)
;
"
Kesi said to Gautama
What do you
call fetters?
This question does not refer to the difference in doctrines between Pan-va and Mahavira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages
who
the
I think, however, that this and asked and answered here by the following questions Tirthakaras for a better reason than that of the two disciples
are
engaged
in conversation.
are
For in them the leading topics of raimsm given by the scholiast. are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the
satisfaction of K&ri.
In
this
way
the unity in doctrine subsisting

is
between the
to
Law
of Parjva and that of Mahavira

after
demonstrated
the
2
hearers
of the dispute,
the
differences
had been
explained away.
Kashaya.
LECTURE
XXIII.
125
the following
To
"
these words of Keî
Gautama made
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)
;
1
Well, Gautama, &c. (as in verse 28). (44) Gautama, in the innermost heart there grows
;
a plant which brings forth poisonous fruit have you torn it out ? (45)
"
how
I have thoroughly clipped that plant, and torn it out altogether with its roots thus I have got rid of the poisonous fruit." (46)
;
Ke\si said to
To plant ? the following reply (47) Love of existence is that dreadful plant which brings forth dreadful fruit having regularly torn it
:
"
Gautama, What do you call that these words of Ke\n Gautama made
out,
live
pleasantly."
(48)
Well, Gautama, &c. (as in verse 28). (49) Gautama, there is blazing up a frightful
fire
which burns
put
"
the embodied beings
how have you
it
out
Taking
(50) 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."
Ke\ri
fire ?
(51) said to
To
Gautama, these words of

:
What do you
call
the
Ke\?i
Gautama made
;
the
following reply
"
(52)
fire
The
passions are the
tuous
life,
knowledge, a vir and penances are the water; sprinkled
kasha y as
is put in the plural because the four fire In the original 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
sit,
it
unruly, dreadful,
!
runs about, Gautama does not run off with you

"
bad horse, on which you how comes it to pass that

?
(55)
govern knowledge it
;
it
course by the bridle of does not go astray with me, it keeps

well in
its
to the right path." (56) Ke\si said to Gautama,
What do you
call
this
horse
"
To
these words of Ke\si

:
Gautama made the

;
following reply
(5 7)
The mind
is
I govern it by becomes a well-) trained Kambqâ-steed (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)
that unruly, dreadful, bad horse the discipline of the Law (so that it
"
They
;
all
are
known
to me, those
who
are in the
"
right path and those who have chosen a wrong therefore I do not go astray, O sage (61) path Ke\n said to Gautama, What do you call the To these words of Ke\ri Gautama made the path ?
!
following reply
"
(62)
The heterodox and

; ;
the heretics have

is
all
chosen
a wrong path the right path 6inas it is the most excellent

1
that taught
(63)
by the
path."
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
water, which
a large, great island in the midst of is not inundated by the great flood
of
water."
(66)
Ke\ri said to
island
To
Gautama, What do you call this these words of Ke\ri Gautama made
* :
the following reply

"
(67)
The
flood
is
old
age
;
and
death,
is
which
island,
carry away living beings the firm ground, the refuge,

shelter."
Law
the
the
most excellent
(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) boat that leaks will not reach the opposite shore but a boat that does not leak, will reach
A
(
it.-
7 i)
Ke\ri said to
Gautama,
:
What do you
call
this
boat?
"
To
these words of Kesi
Gautama made
the following reply (72) The body is the boat,

Circle of Births
is
the sailor, and the the ocean which is crossed by

life is
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) spotless sun has risen which illuminates the whole world he will bring light into the whole world
The
of living
beings."
(76)
Ke\ri said to
sun
To
Gautama, these words of

:
W hat
7
do you
call
this
Ke\si
Gautama made
the
following reply
"Risen
(77)
has he
who
put an end to the Circle of
128
UTTARADHYAYANA.
ina,
Births, the omniscient

light into the
the luminary,
who brings
(78)
whole world of living Well, Gautama, &c. (as in verse
beings."
28). (79)
a safe, happy, and quiet : of place for living beings which suffer from pains
you,
sage,
Do
know
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)
Ken
called
?
said
To
Gautama, What is this place these words of Ken Gautama made the
to
:
following reply
"It
pain, or perfection, which

safe,
freedom from view of all it is the happy, and quiet place which the great sages
is is is
what
(82) called Nirvana, or

in
reach. (83)
"
That
is
difficult
of approach.
the eternal place, in view of all, but Those sages who reach it are
free from
sorrows, they have put an end to

existence."
the
stream of
(84)
Well, Gautama, you possess wisdom, you have destroyed my doubt obeisance to you, who are not
;
troubled by doubts, of all Sutras/ (85)
who
are the ocean, as
it
were,
After his doubt had been solved, Keri, of enormous sanctity, bowed his head to the famous Gau tama. (86)
And
in the pleasant
adopted the Law proclaimed by the
(Tinduka park) he sincerely of the five vows, which was
Tirthakara, according to the teaching of the last Tirthakara. (87)

first
1
Mawase dukkhe
stands for
maasehiw dukkhehiw.
affixes,
It
is
an interesting instance of the dropping of case probably was more frequent in the vernacular.
which
LECTURE XXIV.
129
In that meeting of Ke\ri 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

fixed
their
greatly
right
(
pleased and
thoughts
praised
Ken
I
on the and Gautama:

(89)
May
the
way. They venerable
ones show us favour!
Thus
say.
TWENTY-FOURTH LECTURE.
THE
SAMITIS.
I eight articles of the creed are the Samitis and the Guptis there are five Samitis and three
;
The
Guptis. (i)
The
Samitis
are:
i.
irya-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.
tary, sweet, righteous speech); (receiving alms in a manner to
bhasha-samiti (gentle, salu 3. eshaâ-samiti

avoid the forty-two
4.
faults
that are laid down); ceiving and keeping of the

1
adana-samiti
(re
things necessary for

is maya, the The word is
The word
have rendered
article
Sanskrit form
derived from and denotes that which includes in itself other things, see verse The word may also mean 3. matr/ mother/ as Weber understands it. But this is an obviously
the root
of which
may
be
mata
or matra.
in/
ma
to find
room
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,
1
note
*.
[45]
UTTARADHYAYANA.
having carefully examined them); 5. u/âra-samiti (performing the opera The tions of nature in an unfrequented place). term in the three Guptis (which are here included
religious exercises, after
Samiti in
its
wider application) are
i.
mano-gupti
(preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation,
study, &c.); 2. vag-gupti (preventing the tongue from saying bad things by a vow of silence, &c.) the body in an immovable 3. kaya-gupti (putting
;
posture as in the case of Kayotsarga). (2) The eight Samitis are thus briefly enumerated, in
which the whole creed taught by the G mas and set forth in the twelve Angas, is comprehended. (3) i. The walking of a well-disciplined monk should
be pure
2.
in four respects
;
in respect to i. the
;
cause 1
the time
3.
the road
is:
4.
the effort
faith,
2
.
(4)
The cause
duct; the
time
is
is
and right con knowledge, excludes bad the road day-time;

fourfold, viz. as
ways.
(5)
The
stance,
effort
2.
place,
3.
time,
and
4.
regards: i. sub condition of mind.
Hear me
explain them.
to
(6)
With regard
substance: the (walking monk)

:
;
with regard to place should look with his eyes the space of a yuga (i.e. four hastas or cubits);
with regard to time
as long as he walks
3
:
and with
to
regard to condition of He walks carefully

1
mind carefully (7) who pays attention only

.
:
the
2
A lamb an a, literally support mind becomes pure.

Gayarca
explained: supported by which
yatna;
it
consists chiefly in
compassion with
living creatures
3
(îvadaya).
Upayukta.
LECTURE XXIV.
his
131
whilst he avoids
walk and
his
body (executing
.
it),
attending to the objects of sense, but (minds) his l study, the latter in all five ways (8)
anger, pride, deceit and greed, 2 these eight laughter, fear, loquacity and slander faults should a well-disciplined monk avoid he
2.
To
give
way to
should use blameless and concise speech at the proper time. (9, 10) 3 a monk should avoid the 3. As regards begging 4 faults in the search in the receiving 5 and in the 6 use of the three kinds of objects, viz. food, articles
, ,
of use, and lodging, (i i) 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 (utpadana) 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
7
.
(12)
The
five
ways are vaâna,
&c., as explained in the
Twentysupply
ninth Lecture, 19-23, below, p. 165 f. kuryat he should carry on his study/
2
The commentators
not
5
Vikaha
= vikatha,
it
which
does
occur
in
common
Sanskrit.
3
Perhaps Esharaa.
stands for
4
vikattha
boasting/
Gaveshawa.
Grahawaisharca.
Paribhogaisharca. There are altogether

frequently
forty-six faults to be avoided.
As they
are
alluded
to
in
the
sacred
enumeration and description of them will be useful.

unfit for a
1.
systematical according to the Dipika

food, &c.
texts,
There are sixteen udgama-doshas by which Gaina monk

:
becomes
Adhakarmika,
the fault inherent in food, &c., which a lay
man
sect.
2.
has prepared especially for religious mendicants of whatever
Auddeîka,
monk.
is
food, &c.,
which a layman has prepared

2
for
a particular
132
4.
UTTARADHYAYANA.
If a
monk
takes up or lays
to
his
down
the two kinds
of things
belonging
general
and supple-
is food, &c., which is pure on the whole, but 3. Putika, contains particles impure on account of the first fault. 4. Unmijra, is food, &c., of which a part only had been
especially prepared for the

5.
monk
is
Sthapanakarmika,
monk.
is
in question. food, &c., which has been reserved
for the
6.
Prabhrz tika,
festivity.
food, &c.,
which has been prepared for

to light a
some
7.
Pradu/^karawa, when the layman has

Krita, when he has to buy the things. Pramitya, when he has to fetch a ladle
lamp
in
order to fetch the alms for the monk.

8.
9.
(?
uddharaka)
in
order to draw out the food, &c.

10.
Paravrz tti, when he

vice versa.
replaces bad particles of the food by
good ones, and
n. Adhyahr/ta, when he
some
12.
has to fetch the food, &c., from
distance.
Udbhinna, when
he has to open locks before he gets at has to take the food, &c., from some
the food, &c.

13.
Malahrz ta, when he

underground place.
raised or
14.
A^Midya, when
Anisrz sh/a, when
the food, &c.,
was taken by force from
somebody.
15.
in
common
1 6.
a man gives from a store he possesses with other men, without asking their permission. Adhyavapura, when the mendicant calls while the dinner
is
is
being cooked, and for his sake more food

fire.
put in the pot on
the
(Some of
these faults are enumerated in the Aupapatika Sutra,
96, III.) There are sixteen
give
occasioned by the him alms

:
utpadana-doshas; or such faults as are monk s using some means to make the layman
the
1.
Dhatrikarman, when
monk
plays with
the
layman
children.
2.
Dutakarman, when he
gives
him information about what
his
people are doing.

3.
4.
Nimitta, when he speaks A^-ivika, when he makes
in praise of almsgiving.
his birth
and family known
to him.
LECTURE XXIV.
l
133
in
mentary
way. (13)
outfit,
he should proceed
the following
Vapanika, when he expatiates upon his misery. jîkitsa, when he cures sick people. when he extorts alms by threats. 7. Krodhapi/â, 8. Manapiwâ, when he tells the layman that he has laid from him. wager with other monks that he would get alms or tricks he when buffoonery in employs 9. Mayapiwt/a,
5.
6.
order to procure alms.

10.
Lobhapiwâ, when he goes begging from

fare.
desire
of
good
11.
12.
Sawstava-piwâ, when he flatters the layman. Vidyapid/a, when he makes a show of his learning; or when he conjures a god from whom to get alms. the layman in some way 13. Mantradosha, when he obliges
or other.
14.
ûray6ga, when
away
the food, &c.
he makes himself invisible and
then
takes
15.
16.
Yogapiwâ, when he teaches people spells, tricks, &c. Mulakarman, when he teaches them how to obviate evils
faults of
by
roots, charms, &c.
There are ten

1.
grahawaishawa
Sank it a, when
monk
the
accepts
alms from a
soiled
frightened
layman.
2.
Mrakshita, when
food
is
(kharaw/ita) by
animate or inanimate matter. the food 3. Nikshipta, when

4.
is
Pi hit a, when animate food

vice versa.
is
placed among animate things. covered with inanimate matter,

to be
and
5.
when the layman has to take out the thing and puts it into another. vessel one from given
Sa/rchrz ta,
6.
Dayaka, when
the
condition or
occupation of the giver
forbids accepting alms from him. the layman mixes 7. Unmijrita, when
food.
8.
up pure with impure
Aparita
(?),
when one
joint possessor gives
away from the

ladle or his
store against the other s will.

9.
Lipta, when the layman gives food, &c., with a
hand, soiled with milk, butter, &c.

10.
.Oardita, when
in giving
1
alms he
spills milk,
&c.
See next page.
34
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
2
respects
5.
(14)
saliva,
Excrements, urine,
is
mucus, uncleanliness
of the body, offals of food, waste things, his
own body
this
(when he
description
about to
die),
and everything of
(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.
(i6)]
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

There are four
1.
4
,
and has
faults
of
paribhogaishawa
the
Sa/rayo^-ana, when
monk
puts together the ingredients
for a
2.
good meal.
Apramawa, when he
Irigala,
accepts a greater than the prescribed
quantity of food.
when he praises a rich man for his good fare, or when he blames a poor man for his bad fare. dhuma, 4. Akara/za, when he eats choice food on other occasions than those laid down in the sacred texts. The former is explained Aughika and aupagrahika.
3.
1
samudayika, the other denotes such things as are wanted I cannot make out with occasionally only, as a stick. 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 ogha and aupagrahika outfit, or with respect to substance and condition of mind.
!
later
This verse, which addition, and
is
in a different
has
metre (Arya), is apparently probably been taken from an old

holes.
literal
commentary, the Krnni or the Bhashya. 4 asushirS, not perforated, not having A^/ûsire
translate according to the author of the Ava/uri.
The
LECTURE XXIV.
1
135
been brought into its present condition not long ago, 2 which is spacious, has an inanimate surface-layer
,
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,
I
shall
3
.
now
(19)
explain
in
due
order
the
three
Guptis
1. There is, i. truth; 2. untruth; 3. a mixture of is not true, truth and untruth 4. a mixture of what and what is not untrue. The Gupti of mind refers
;
to all four
4
.
(20)
should prevent his mind from 5 from desires for the misfortune of somebody else to living thoughts on acts which cause misery 6 and from thoughts on acts which cause beings
zealous
monk
their destruction
2.
7
.
(21)
of speech is also of four kinds divisions as in verse 20). (22) (referring to the four zealous monk should prevent his speech from
The Gupti
in verse 21). (23) (expressing) desires, &c. (as 3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should
obnoxious desires, prevent his body from intimating
translation
as the
1
I.
would give a wrong idea, as it would come to the same word bilavarîta in the next verse. e. where the ground has been cleared not long ago by
burning the grass, &c.

2
Ogaê,
Viz. of
where the animate ground
is
covered by
at
least
five digits
3
of inanimate matter.
mind
(20, 21), of speech (22, 23),
and of the body
(24, 25).
4
6
See part
i,
p. 150,
note
2.
7
Samarambha.
Sawrambha. 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)
the essence of the creed, which a sage should thoroughly put into practice; such a wise
is
This
man will soon get beyond Thus I say.
the Circle of Births. (27)
TWENTY-FIFTH LECTURE.
TPIE
TRUE SACRIFICE.
There was a famous Brahma/za, âyaghosha by name, who was born in a Brahmanical family, but who was pledged to the performing of the yamas (i) This great sage, who subdued all his senses, and who walked on the right road, came, on his
l
.
wandering from village to

Benares.
(2)
village, to the
town of
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 Brahma/za, versed in the
;
Vedas, Viâyaghosha by name, offered a that town. (4)
sacrifice in
Now
a month
this houseless
s
(monk) at the end of a fast of duration, went to the sacrifice of Vifaya-
ghosha
1
to
beg alms.
etymologically
the Chinas
;
(5)
Yama
means
cf.
restraint
here
it
denotes the
2.
great vows of
XXIII,
12, p. 121
and note
LECTURE XXV.
137
The
off:
I
priest
shall
wanted
to turn the
approaching
monk
not give you alms, mendicant, beg

(6)
somewhere
Priests
else.
who
are versed in the
Vedas and are chaste
as behoves offerers, who are versed in the Gyoti1 shaiiga and are well grounded in the sacrificial
science,
who
are able to save themselves and others,

all
such priests ought to be presented with food and
they desire.
(7, 8)
the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. (9)
When
Not
to obtain food, or drink, or
wanted, but to save these people

following words (10) You do not know what
:
"
whatever else he he spoke the

essential
2
is
most
in
the
,
Vedas, nor in nor in duties 4

"
sacrifices,
.
nor
in the
a heavenly bodies
(i i)
Nor do you know those who

;
are able to save

do, then
themselves and others

out!"
but
if
you
speak
(12)
priest did not make a reply to defend himself against his insinuation but he and all there assem
;
The
bled joined their hands and questioned the great
sage: (13) Tell us the most essential subject in the Vedas, 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 (ryotisha, was one of the principal accomplishments of a priest. This quality of a priest must therefore have been more conspicuous to an
outsider than Brahmanical
2
3
books would make us

4
believe.
To
render
muha = mukha.
Dharma.
Nakshatra.
138
tell
UTTARADHYAYANA.
us the
first
of the heavenly bodies, and
tell
us
the best of dharmas. (14) Who are able to save

(viz. tell
themselves and others
me).
ask you to solve this
my
doubt,
saint/ (15)
"
The most
J
;
agnihotra, and the sacrifice the
essential subject in the Vedas is the that of the sacrifice is the purpose of
first
of the heavenly bodies is the moon, and the best of dharmas is that of Ka^yapa
(i.e.
"
/fc shabha).
(16)
The
and
"
beautiful (gods) with joined hands praise worship the highest Lord (i. e. the Tirthakara)
as the planets, &c., (praise) the
moon.
(17)
The
sacrifice,
sists
ignorant (priests) pretend to know the those whose Brahmanical excellence con
in (false) science
study and
ashes. (18)
"He
they shroud themselves in penance, being like fire covered by

;
who
is
called
worshipped
like fire
by people a Brahmaâ and is But him (is no true Brahmaâ).
we
call
a true Brahmaâ,
whom
the wise point out as
such. (19)
who has no worldly attachment after entering the order, who does not repent of having become a monk 2 and who takes delight in the noble words, him we call a Brahmaâ. (20) He who is exempt from love, hatred, and fear,
"He
,
"
(ranna///$i veyasa
muham =
Dipika
kham.
virtues
faith,
2
:
According
to the
sacrifice
ya^warthi vedasam muhere means the ten
truth, penance, content, patience, right conduct, simplicity, constancy, not injuring anything, and Sawvara. According to the commentators we should translate He who
:
does not embrace

leaving them.
(his people)
on meeting them, and
is
not sorry on
LECTURE XXV.
(and
"
139
who
1
,
in fire
shines forth) like burnished gold, purified him we call a Brahmaâ. (21)
lean, self-subduing ascetic,
who
reduces his
and blood, who is pious and has reached Nirvana, him we call a Brahma/za. (22) "He who thoroughly knows living beings, whether or move not, and does not injure them in any they of the three ways 2 him we call a Brahma/za. (23) He who does not speak untruth from anger or for fun, from greed or from fear, him we call a
flesh
,
"
Brahma/za. (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 Brahmaâ. (25)
"
does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brahmaâ. (26)
"
He who
"He
who
is
growing call a Brahmaâ.

"
in the
not defiled by pleasures as a lotus water is not wetted by it, him we

(27)
unknown, who has no house and no property, and who has no friendship with householders, him we call
is
He who
not
greedy,
who
lives
a Brahma/za. (28)
"He
who has given up
his
former connections
and who
(with his parents, &c.), with his kinsmen and relations, is not given to pleasure, him we call a
Brahma?/a. (29)
1
Niddhantamalapavagaw.
The commentator assumes
Such irregular transposition of the members in this compound. t. are Prakrz not in our however, If, compounds unfrequent
pavaga
would
2
stands for
papaka,
the
compound would be
sins
refer not to
gold/ but to the person described.

:
regular, and In that case
we must
I. e.
translate
whose impurities and by thoughts, words, and acts.
had been
annihilated.
40
"
UTTAR ADHYAYANA
binding of animals (to the sacrificial pole), all the Vedas, and sacrifices, being causes of sin, cannot save the sinner for his works (or Karman)
;
The
by the tonsure, nor a Brahmaâ by the sacred syllable 6m, nor a Muni by living in the woods, nor a Tap as a by wearing (clothes of) Kusa-grass and bark. (31) "One becomes a .Sramawa by equanimity, a Brahmaâ by chastity, a Muni by knowledge, and a
"
are very powerful. (30) One does not become a 6Yama;za
Tapasa by By one s
" "
penance. (32)
actions one
becomes a Brahma/za, or
a Kshattriya, or a Vaisya, or a .Sudra. (33) The Enlightened One has declared these (good qualities) through which one becomes a (true)
Snataka
call
"
1
;
him who
is
exempt from
twice-born
all
Karman, we
a Brahma;/a. (34)
possess these good qualities, are able to save themselves
The most excellent

others."
men who
2
and
(35)
thus his doubt had been solved, Viâya3 ghosha, the Brahmaâ, assented to the great sage
When
âyaghosha and
to his (speech). (36) Viâyaghosha, pleased, folded his hands
and spoke
it
Snataka
means
as
denotes a
Brahman who has

a perfect sage.
finished his studies;
here
2
much
as
various reading in one
MS.
adds,
(rinas
and Brahmawas
before dvi^-as.
Samudaya taya/Tz i&m tu. The Samudaya stands, according to the

3
text
is
evidently corrupted.
daya, but there
is
no
finite
commentators, for samaverb with which to construe the
absolute participle, either expressed or easily supplied. Perhaps we must read samuvaya vayaw samuvaâ va/as; for the
perfect
is
retained in
some
cases.
However,
if this
conjecture
be
right, the
next line would be superfluous.
LECTURE XXV.
as follows
:
141
You have
well declared to
in.
me what
true
Brahmaâhood
consists
(37)
You are a sacrificer of sacrifices, you are the most learned of those who know the Vedas, you
know
Law.
the
(38)
^yotishanga, you
able
to
know
yourself
perfectly
the
You
are
save
and others
therefore do
us the
(39)
honour
to accept
our alms,
best of monks.
"
do not want any alms but, O Brahmaâ, enter the order at once, lest you should be drifted about on the dreadful ocean of the Sawsara, whose eddies
I
;
are dangers. (40)

"
There
is
glue (as
to
are not given those who love pleasures, those who do the Sa^sara;
rated. (41) If you
"
were) in pleasure those who it pleasure, are not soiled by must wander about in
it
:
;
not,
will
be
libe
other dry,
take two clods of clay, one wet, the and fling them against the wall, the wet
it.
one
"
will stick to
(42)
Thus
foolish
fastened (to even as the dry clod of clay (does not stick to the
wall)."
men, who love pleasure, will be Karman), but the passionless will not,
(43)
When
Law
order.
excellent Vi^-ayaghosha had learned the from the houseless âyaghosha, he entered the
(44)
annihilated âyaghosha and Vyfayaghosha both their Karman by self-control and penance, and
reached the highest perfection. (45)
Thus
say.
142
UTTARADHYAYANA.
TWENTY-SIXTH LECTURE.
THE CORRECT BEHAVIOUR.
behaviour (sama/ari) all misery from freedom which causes by prac it the Nirgranthas have crossed the ocean of tising
I
shall declare the correct
Sawsara.
(i)
The
3.
correct behaviour of
i.
monks
2.
consists of (the
following) ten parts:
ap^z ///zana;
6.
9.
4.
naishedhiki; avasyika; ///ana 5. //zanpratiprz

;
;
dana;
kara;
i//Mkara; 7. mithyakara; 8. tathaabhyutthana 10. upasampad. (2-4)

is
required when he leaves a room on some necessary (or the presence of other monks a place; business); the naishedhiki, on entering aprz///ana, (or asking the superior s permission)
The avas y ika
what he is to do himself; pratiprz///ana, for what somebody else is to do kh an dan a, (or placing at the disposal of other monks) the things one
for
;
has got;
tion
i//Mkara, in the execution (of one s inten by oneself or somebody else) mithyakara, in
;
the blaming
(assent) in
oneself (for sins committed);
tathakara,
in
making a promise;
abhyutthana,
serving those who 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
Paurushi)
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
southern half of the sky or horizon, between east and in west, is divided into four quarters, each of which corresponds time to a paurushi, the fourth part of a day or a night.
The
LECTURE XXVI.
143
sir,
What
in
shall
do now
want to be employed,
(9)
doing some work or

If
in studying.
ordered to do some work, he should do it without if he is ordered to tiring study, he should do it without allowing himself to be affected
he
is
by any
pains. (10)
clever
monk
should divide the day into four
(equal) parts (called paurushi),
and
fulfil
his duties
(uttaraguâ)
In the
first
in all four parts,
(n)
Paurushi 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 Ashaâ the Paurushi (of the night) contains two feet (pada) 1 in the month Pausha,
;
four
in
the
months
Aâitra
and
A^vayuâ,
three. (13)
2 (The Paurushi) increases or decreases a digit (angula) every week, two digits every fortnight,
four digits every month. (14) The dark fortnight of Ashaâ,

Karttika,
Pausha,
Phalguna,
.
and
Bhadrapada, VaLrakha are
known
1
as
avamaratras 3
(15)
;
paurushi 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 paurushi contains three hours. At the same
time, in the
verse, the
is
months A aitra and Ajvina,

three feet,
as
paurushi has
was
padas.
we learn from our The pada therefore

and
at the
equal to one hour exactly.

solstice
The
duration of the night at the
summer
2
therefore estimated at eight hours winter solstice at sixteen, just as in the Vedic (ryotisha.
pada = one hour. The digit is therefore equal to five minutes. 3 The fortnights, mentioned in the text, consist of fourteen
lunar year
digit,
angula,
is
apparently the twelfth part of a foot,
days only, the remaining ones of fifteen days. is made to consist of 354 days.
In this way the
144
UTTARADHYAYANA.
In the quarter of the year comprising the three Ashaâ, and .Sravaâ, the months
^yesh/âmula,
is to last six digits (beyond (morning-) inspection in the i in the second quarter, eight Paurushi) in the fourth, eight (16) third, ten clever monk should divide the night too into
;
four parts, and four parts. (17)
fulfil
his duties
(uttaraguâ)
in all
Paurushi he should study, in the second he should meditate, in the third he should and in the fourth he should study leave off
In the
first
sleep,
again.
(18)
2 the nakshatra which leads the night has reached the first quarter of the heaven, at dawn he
When
should cease to study. (19) 3 When a small part of the quarter is left in which the (leading) nakshatra stands, during that intermediate 4 (be space of time, being considered tween two) days, a monk should watch. (20) In the first quarter (of the first Paurushi) 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
5
.
(21)
Or
thirty, forty, fifty, forty
minutes respectively.
is
and opposition to the sun, sets and the with setting sun, accordingly rises at the same time 12. with the rising sun, compare Ramayawa III, 16,
2
I.e. the
nakshatra which
in
I. e.
is
about to
set.
V6rattiya,
translated
It
vairatrika;
but there
is
no such
word in Sanskrit. As to two days.

time
5
apparently stands for dvairatrika, belonging the the Hindus reckon the day from sunrise,
it
immediately preceding
may be
considered to belong to
two days.
Compare
verse
8.
LECTURE XXVI.
In the
(last)
145
paying
his
quarter of the first Paurushi, after respect to the Guru, a monk should
inspect his almsbowl, without, however, performing the Kala-pratikramaâ 1 (22) He should first inspect his mouth-cloth 2 then
. ,
his
broom 3 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) 4 (25) He must avoid want of attention i. in beginning
. :
his
work;
it
2.
in
it
3. in folding
taking up the corners of the cloth; up; 4. in shaking out the dust; 5. in
6. in
putting
(on some other piece of cloth); the haunches 5 (26) sitting upon
.
down
I.e. expiation of sins concerning time, cf. Bhandarkar s Report, p. 98, note J. It seems to consist in Kayotsarga. 2 This is a piece of muslin which the raina monks place before
their
in the
3
mouth in speaking, in order mouth by the breath.

here called
it
to prevent insects being

originally a
drawn
It is
go//âga = guâka,
is
bunch of
not mistaken, with the Digambaras, whilst the -SVetambaras use other materials, especially cotton threads.
peacocks feathers,
so
still,
if
am
Much
in
my
technicalities in
translation is conjectural. There are some these verses which I fail to understand clearly,
notwithstanding the explanations of the scholiasts.

5
VSdika.
[45]
46
UTTARADHYAYANA.
to hold the cloth loosely, or at one corner, or so as to let it flap, or so as to it to friction, or so as to shake it in different
(One must further avoid)
subject ways, or
if
one has made a mistake
in the
number
of foldings (see verse 25) to count (aloud or with 1 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 this is the right way to do (the inspec inspected) (28) tion), all other methods are wrong:
;
(This is) if one engaged in inspecting his things converses or gossips (with anybody), renounces 2 something teaches another his lesson, or receives
,
his
own
lesson from another, (he neglects his in

is
spection). (29)
He who
six
careful in the inspection, protects the
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

3
.
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
1
(32)
am
mentators reckon
The not sure of having hit the true meaning. this counting as a fault, while the text
it.
com
itself
seems to enjoin
2
Deipa/fc/akkhanaw.
The meaning
is,
I believe, that
during
the time
of inspection one should not make up one s mind to abstain from this or that because one is to devote one s whole
attention to the inspection of one s things. 3 The Dipika places this verse before the last
and construes
it
with verse 29, making out the following meaning: if one, engaged in inspecting his things, converses or gossips, &c., then, being
careless in the inspection, he injures, &c.
LECTURE XXVI.
i.
147
Guru; comply with the rules about 1 4. to be able to comply with the rules walking of self-control 2 5. to save one s life 6. to be able to meditate on the Law. (33)
2.
To
prevent an illness;
to
to serve the
3.
to
be able
;
zealous Nirgrantha or Nirgranthi may omit to food for the following six reasons, when it will not beg be considered a transgression of his duties (34)
:
A
i.
In case of illness
2.
in case of a disaster
;
3.
to
preserve one
s chastity
and the Guptis

;
4.
out of
compassion for living beings 5. in the interest of 3 penance; 6. to make an end of one s life
.
(35)
it
whole outfit a monk should inspect Taking with his eye he then may walk about, but not
his
;
beyond half a Yqâna. (36) In the fourth Paurushi he should put

almsbowl
away
his
(after having eaten his meal), and then his study which reveals all existent things. (37) begins In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and after
having performed Kala-pratikramaâ

inspect his lodging. (38)
4
,
he should
A
then
zealous
monk
where
to discharge his
should also inspect the place excrements and urine, and
the sun sets) he should go through Kayotwithout sarga allowing himself to be affected by
(till
any
1
pains. (39)
Iriya//Me;
if
for
one
will
not be careful about walking (irya-
samiti)
2
3
too hungry or thirsty. For one might eat forbidden food

It
may
33>
2
7>
2
9>
if too hungry. be remarked here that the verses 15, 16, 19, 20, 24, 26, 34, 35 are in the Arya-metre while the rest of the lecture
is
in Sloka.
*
Compare note
i, p.
145.
L 2
UTTARADHYAYANA.
Then he
gressions
should, in due order, reflect on all trans he has committed during the day, with
and conduct. (40) regard to knowledge, faith, rever Having finished Kayotsarga, and paid his ence to the Guru, he should, in due order, confess committed during the day. (41) his
transgressions
Then having recited

having
annihilated
1 the Pratikramaâ Sutra and

,
his
sins,
he
should pay his

2
,
reverence to the
Guru (asking
absolution)
and go
himself to through Kayotsarga without allowing be affected by any pains. (42)
and paid his rever ence to the Guru, he should pronounce the cus the proper tomary (three) praises, and then wait for
Having
finished Kayotsarga,
time. (43)
In the
first
study
in
Paurushl (of the night) he should in the the second he should meditate
; ;
third he should leave off sleep
and
in the fourth
he should study again

In the fourth
3
.
(44)
Paurushi he should wait for the to study without waking proper time and then begin the householders. (45) In the last quarter of the fourth Paurushl he should pay his reverence to the Guru, and perform 4 he should wait for the Kala-pratikramaâ
ing
proper time. (46)
When
1
the (time for) Kayotsarga has arrived, he
Pad/ikamittu
According
= pratikramya,
Dipika
:
explained
pratikramawa-
sfttram uktva.
2
to the
Gathas having repeated the three
beginning ariyauva^Mya. 3 This verse is the same as verse 18, except a verbal difference
in the last line.
Pa^/ikamittu kalassa, see p. 145, note i. The Dipika here explains this phrase by doing acts proper for that time.
4
:
LECTURE
should go through
affected
it,
XXVII.
149
without allowing himself to be
by any
pains. (47)
should, in due order, reflect on all trans gressions he has committed during the night with regard to knowledge, faith, and conduct. (48)
Then he
Having finished Kayotsarga and paid his reverence

to the
Guru, he should,
in
due order, confess
his
transgressions committed during the night. (49) Then having recited the Pratikramaâ Sutra
&c. (see verse 41). (50) He should consider what kind of austerities he
will
undertake.
Having
finished his
Kayotsarga,
his reverence
he pays
to
his reverence to the
Guru. (51)
Having finished Kayotsarga and paid
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

souls
behaviour, by practising which many crossed the ocean of Sawsara. (53)
have
Thus
say.
TWENTY-SEVENTH LECTURE.
THE BAD BULLOCKS.
There was a Sthavira and Gaâdhara 1 the learned

,
sage Garga. This leader of the the following reflections (i)

:
Gaâ once made

;
He who
1
rides in a car, crosses a wilderness

to correspond to the
he
i,
Gawa seems
modern Ga/&#a
see part
p.
288, note 2. Gaâdhara, therefore, does not denote here, as usual, a disciple of Tirthakara.
50
rides,
UTTARADHYAYANA.
as
it
who
were, in (the car of) religious exercise, crosses the Sa^sara. (2) But he who puts bad bullocks 1 before his car,
will
be
tired
out with beating them
he
will feel
vexation, and his goad will be broken (A bad bullock) will bite its mate
will
(at last).
(3)
;
in the tail
it
wound
3
,
the other 2
it
will
break the pin of the

(4)
yoke
or
it
will leave the road.
It will fall
down on
jump up
its side,
or
sit
it
down, or
lie
down make
for
it
will
or caper, or
will obstinately
young cow. (5) advance with its head lowered an attack, or angrily go backward it will stand
It will furiously
;
for a
dead, or run at full speed. (6) The cursed beast 4 will rend asunder the rope, or in its unruliness break the yoke and roaring
still
as
if
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 5 to their success;

1
Khalu/ftka
= galivrz shabha.
Gali
is
explained
in the
dictionaries: a strong but lazy bull. In verse 16 we meet with as galigaddaha galigardabha, synonymous with khalu/ftka.
The commentator understands
the
first line
of this verse as
having reference to the angry driver.

will perhaps, for all I
it is
But though an angry driver

s tail
first
know, put his bullock harder to supply another subject in the second, and in the following verses.
3
to his teeth,
line
still
than in the
Samilai=yugarandhrakilaka,
AvaKiri.
.Oimala =âra,
see Hema/fcandra, De\ri
Kosha
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
Garava,
cf."
p. 98,
note
2.
LECTURE
XXVII.
some to their good fare some some nurse their anger. (9)
;
to their comfort
some are afraid are averse to begging of insults and are stuck up (how can) I convince
;
Some
them by reasons and arguments (?) (10) (A bad pupil) makes objections, and points out
1
1
(imagined) difficulties he frequently acts in opposi tion to the words of the superiors, (i i)
;
(He will say if sent to a lady): "She does not know me, she will give me nothing I suppose she send some other monk there." (12) will be gone out
;
on an errand, they do not do what they were bidden 2 but stroll about wherever they like
If sent
,
;
3 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),
:
with bad bullocks, thought with bad pupils ? I am disheartened. (15) As are bad pupils, so are bad bullocks
austerities.
who had What have

;
to deal
I
to
do
shall
leave these lazy donkeys, and shall practise severe

(16)
The
but an
We
2
metre of this verse seems to have originally been Arya, attempt has been made to change it into Anush/ubh. meet here with the interesting form awusasammi (read
awusasammi)
= anuâsmi.
to
This seems
be the meaning of the word paliu#z/anti.

say, after other explanations, that they pretend
The commentators
not to have met the person to
whom
they were sent.

hire.
va mannanta; ve/Mi=vish/i,
52
UTTARADHYAYANA.
That noble man, who was full of kindness, grave, and always meditating, wandered about on the
earth, leading a virtuous
life.
(17)
Thus
say.
TWENTY-EIGHTH LECTURE.
THE ROAD TO FINAL DELIVERANCE.
Learn the true road leading to final deliverance, it which the inas have taught depends on four
;
causes and
faith,
I.
is
characterised
by
right
knowledge and
(i)
Right knowledge;
;
II.
and IV. Austerities

rinas
this is
Faith; III. Conduct; the road taught by the
possess the best knowledge. (2) Right knowledge, faith, conduct, and austerities beings who follow this road, will obtain beatitude. (3)
I.
who
Knowledge
1
;
is
fivefold:
i.
6Yuta, knowledge
derived from the sacred books;

perception
4.
3.
2.
Abhinibodhika,
Avadhi,
2
,
Mana^paryaya
5.
supernatural knowledge; knowledge of the thoughts of

highest, unlimited
other people;
Kevala, the
knowledge.
1
(4)
This
is
usually called mati,

in
and
is
placed before jruta.
The
same enumeration recurs
Moksha Sutra 1, 14, gives inta, abhinibodha.

2
the
XXXIII, 4, p. 193. Umasvati in following synonyms of mati smrz ti,

:
Mawanawaw.
LECTURE
This
all
is
XXVIII.
153
The wise ones the fivefold knowledge. have taught the knowledge of substances, qualities,
(5) developments Substance is the substrate of qualities the quali but the charac ties are inherent in one substance
.
; ;
and
teristic
of
developments
is
that they
inhere
in
either (viz. substances or qualities). (6)
Dharma, Adharma,
this world, as
space, time, matter,

2
;
and souls
(are the six kinds of substances
they make up ) has been taught by the înas who
possess the best knowledge. (7)
Dharma,
infinite
Adharma, and
;
substance only
one but time, matter, and souls are an

space
are
each
number of
3 which immobility, and that of space contains all other substances, is to make room (for
,
The Adharma
substances. (8) characteristic of Dharma
is
motion, that of
everything)
(9)
is
The
characteristic of time
6
duration
5
,
that of
soul the realisation
of knowledge, faith, happiness,

is
and misery.
The
(10) characteristic of Soul
knowledge,
faith,
its
conduct, austerities, energy, and realisation (of
developments), (n)
The
1
characteristic of matter
is
sound, darkness,
Dravya, gua, paryaya (paâva in Gaina Guwa, quality, is generally not admitted by the (rainas as
Prakrzt).
a separate
category, see -Silahka s refutation of the VaLreshika doctrines at the end of his comments on Sutrakrz tanga I, 12 (Bombay edition,
p. 482).
2
3
They
It is
are frequently called astikayas, or realities. here called nabhas instead of akaja.
5
4 6
Avagaha.
Vartana.
Upayoga.
54
UTTARADIiYAYANA.
colour,
lustre (of jewels, &c.), light, shade, sunshine

taste, smell,
The
(12) characteristic of development

1
,
and touch.
is
separateness
junction.
i.
number, form, conjunction, and

2.
singleness, dis
(13)
îva, Soul;
aîva, the inanimate things;

;
3.
4.
bandha, the binding of the soul by Karman pu^ya, merit; 5. papa, demerit; 6. asrava, that
;
which causes the soul to be affected by sins
7.
sawvara, the prevention of asrava 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
Faith
nine)
fundamental
i.
truths,
possesses
righteousness. (15)
II.
2. is
produced by
3.
;
nisarga, nature;
4.
upadeâ, instruction;
aâ, command;
sutra, study of the sutras

6.
5. biâ, suggestion; the meaning of the of abhigama, comprehension sacred lore; 7. vistara, complete course of study;
brief kriya, religious exercise; 9. sa;;^kshepa, Law. the harm 10. d a, (16) exposition; He who truly comprehends, by a spontaneous i.
8.
effort of his
things, sinful influences
mind 2 (the nature of) soul, inanimate merit, and demerit, and who puts an end to
,
He who
(explicitly
(believes by) nature. (17) spontaneously believes the four truths

3
,
mentioned
in
the last verse), which the
(Skatva) makes a thing appear as one others. separateness (prz thaktva) as different from
1
Singleness
thing,
Sahasamuiya
svaya^samudita.
see above, verse 14, 6
It is
usually rendered
sahasammati. 3 Asravasawvara,
and
7.
LECTURE
inas
XXVIII.
155
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 AVzadmastha l or
a 6ana, 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
4.
by command.
(20)
righteousness by (the study of) the Sutras, either Angas or other works 2 believes
,
He who obtains
by the study of Sutras. (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 waterbelieves by suggestion. (22)
6.
He who
truly
knows the sacred

,
lore, viz.
the
eleven Aiigas, the Prakir/zas 3 and the Drzsh/ivada, believes by the comprehension of the sacred
lore. (23)
7.
He who
understands the true nature of
all
sub
,
4 by means of all proofs (pr a maâ) and nay as believes by a complete course of study. (24)
stances
8.
He who
sincerely performs
(all
duties implied)
one who has not yet obtained Kevala, or highest knowledge; he is in the two guwasthanas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as i. upaântamoha, and 2. kshiwa-
/^âdmastha
is
the
moha;
from the
2
viz. i. that in
which delusion
is
only temporarily separated

is finally destroyed. are intended which are
soul,
and
2.
that in
which delusion
Bahira; apparently the same works elsewhere called anahgapravish/a.

3
points of view or principles with reference to which certain judgments are arrived at or arrange ments made. Bhandarkar, Report, p. 112.
The The
original has the singular.
seven
nayas
are
56
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
1
though not versed
in the sacred
2
,
doc
trines
nor acquainted with other systems holds no wrong doctrines, believes by brief exposition. (26) 4 3 10. He who believes in the truth of the realities
the Sutras, and conduct, as the (înas, believes by the
it
has been explained by

(27)
Law.
Right belief depends on the acquaintance with truth 5 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 6 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
7
,
without virtues there

is
is
no deliverance
8
,
perfection. (30) on faith the following) excellence of depends (The i. that one has no doubts eight points: (about the
and without deliverance there
no
truth of the tenets)

(for
1
2.
;
heterodox tenets)
Prava/fcana.
2
4
that one has no preference 3. that one does not doubt
Dharma.
I. e.
E. g. that of Kapila, &c., Comm. Astikaya; see note on verse 7.
6
6
true things as soul, &c.
Sawyaktva
and
righteousness/
-ATarawagUTza.
compound,
8
The commentators make this a dvandva interpret Tarawa as vratadi, and guwa as
pindavisuddhi, &c.
By
fection
dition
deliverance I have rendered moksha, and by final per nirvana. Moksha denotes freedom from Karman, a con which in Brahmanical philosophy is called îvanmukti.
LECTURE
its
1
XXVIII.
157
is
saving qualities
4.
that one
not shaken in
the right belief (because heretical sects are more prosperous) 5. that one praises (the pious) 6. that
;
that one sup the of confessors the loves or Law; 8. that ports one endeavours to exalt it. (31)
one encourages (weak brethren)
7.
Conduct, which produces the destruction of all Karman, is i. samayika 2 the avoidance of everything sinful 2. /êdopasthapana, the initia tion of a novice; 3. pariharavisuddhika, purity 3 4. sukshma produced by peculiar austerities 5. akashaya samparaya, reduction of desire sinfulness of annihilation according yathakhyata,
III.
,
to the precepts of the Arhats, as well in the case of a .ATâdmastha as of a (7ina. (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
from
purity.
them, by conduct one gets (freedom Karman), and by austerities one reaches
(35)
Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of
all
misery, proceed to (perfection).
Thus
1
say.
According
to the
Nivvitigi/fc/M=nirvi>ikitsa.
it
commentary
may
2
3
without loathing the saints/ See Bhandarkar, Report, p. 98, note I. The Dipika contains the following details. Nine monks
stand for nir-vid-ûgupsa
resolve to live together for eighteen months.

their
They make one of
kalpasthita, four become pariharikas, and the remaining four serve them (anupariharikas). After six months the pariharikas become anupariharikas and
number
their
superior,
vice
versa.
After
all
another
six
penance and
the other
monks
serve
months the kalpasthita does him as anupariharikas.
58
UTTARADHYAYANA.
TWENTY-NINTH LECTURE.
THE EXERTION
IN RIGHTEOUSNESS.
!
long-lived ( Iambus vam in) I (Sudharman) have heard the following discourse from the venerable
(Mahavira).
Here, forsooth, the Venerable Ascetic Mahavira,

of the Ka^yapa Gotra, has delivered this lecture called the exertion in righteousness. Many crea
truly believe in the subject (taught in this lecture), put their faith in it, give credence to
tures,
who
comply with it, study it, and act up to it according to have obtained perfec the precept (of the G mas) tion, enlightenment, deliverance, final beatitude, and have put an end to all misery. This lecture treats of the following subjects
practise understand it, learn it,
it,
accept
it,
it,
1. 2.
sa^vega,
longing for liberation

desire of the
nirveda, disregard of worldly objects;
3.
dharma^raddha,
Law;
to
gurusadharmikaû.s rushaâ, obedience co-religionists and to the Guru.

4.
5.
6.
7.
aloâna, confession of sins before the Guru ninda, repenting of one s sins to oneself; garha, repenting of one s sins before the Guru
;
Here we have no
less
than ten verbs,
many
of which are
synonyms, with probably no well-defined difference in their meaning. This heaping of synonymous words is a peculiarity of the archaic style. The commentators always labour hard to assign to each word an appropriate meaning, but by sometimes offering
different sets of explanations they
show
that
their
ingenuity of
interpretation
was not backed by
tradition.
LECTURE XXIX.
8.
159
samayika, moral and

;
intellectual purity of the
soul
9.
âturvi^satistava, adoration of the twenty-
four
Gmas
10.
11.
vandana, paying reverence

pratikrama/za,
to the
;
Guru
of
expiation of sins
particular
12.
kayotsarga,
;
position
the
body
13.
14.
15.
pratyakhyana, self-denial stavastutimangala, praises and hymns kalasya pratyupekshaâ, keeping the right
;
time
16. 17.
prayaîttakara/za,
practising penance;
kshamapaâ, begging
forgiveness
texts;
18. 19.
svadhyaya, study; va/ana, recital of the sacred

paravartana, repetition anupreksha, pondering
;
20.
pariprz/^/zana, questioning (the teacher)
21.
22.
23. 24.
dharmakatha,
;
religious discourse;
^rutasyaradhana, knowledge
25.
acquisition
of
sacred
ekagramana^sanniveâna,
;
concentration
of thoughts
26.
sawyama,
control
;
27. tapas, austerities 28. vyavadana, cutting off the 29.
Karman
;
30.
31.
sukhaâta, renouncing pleasure apratibaddhata, mental independence
vi/Htrasayanasanasevana,
;
using
unfre
quented lodgings and beds 32. vinivartana, turning from the world
33.
sambhogapratyakhyana, renouncing
alms
in
col
lection of
one
district
only
I6O
34.
UTTARADHYAYANA.
upadhipratyakhyana, renouncing
;
articles
of use
35.
36.
aharapratyakhyana, renouncing food kashayapratyakhyana, conquering

;
the
passions
3738.
yogapratyakhyana, renouncing
activity;
5-arirapratyakhyana, renouncing the body;
39.
sahayapratyakhyana,
renouncing
com
;
pany;
40.
41.
bhaktapratyakhyana, renouncing all food sadbhavapratyakhyana, perfect renun

;
ciation
42.
pratirupata, conforming to the standard; 43. vaiyavrz tya, doing service;

44.
sarvaguâsampurâta,
fulfilling
all
vir
tues
45. vitaragata,
freedom from passion

;
46. kshanti, patience
from greed; 47. mukti, freedom 48. arâva, simplicity

;
49. 50.
51.
52.
53.
54.
55.
56.
57.
58.
59.
mardava, humility bhavasatya, sincerity of mind karaâsatya, sincerity of religious practice; yogasatya, sincerity of acting manoguptata, watchfulness of the mind vag-guptata, watchfulness of the speech kayaguptata, watchfulness of the body; mana/^samadharaâ, discipline of the mind; vaksamadharaâ, discipline of the speech; kayasamadharaâ, discipline of the body ânasampannata, possession of know
; ;
; ;
ledge
60. 61.
darsanasampannata, possession of faith Mritrasampannata, possession of conduct

;
LECTURE XXIX.
62. 63.
i6l
64.
^rotrendriyanigraha, subduing the ear; /akshurindriyanigraha, subduing the eye; ghraêndriyanigraha, subduing the organ
;
of smell
65.
66.
îhvendriyanigraha, subduing the tongue sparânendriyanigraha,subduingthe organ

; ;
of touch
67.
68. 69.
70. 71.
krodhaviâya, conquering anger manaviâya, conquering pride mayaviâya, conquering deceit; lobhaviâya, conquering greed
;
premadveshamithyadarââviâya, con
; ;
quering love, hate, and wrong belief 72. sailed, stability 73. akarmata, freedom from Karman.
what does the soul obtain by the longing for liberation? By the longing for liberation the
1.
Sir,
soul obtains an intense desire of the
Law
by an
intense desire of the
Law he
quickly arrives at an
;
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
(increased) longing for liberation
;
by the purity of faith some will reach perfection after one birth nobody, however, who has got this will be born more than thrice before he purity,
;
reaches perfection, (i) 2. Sir, what does the soul obtain by disregard of ? of worldly objects By disregard worldly objects the soul quickly feels disgust for pleasures enjoyed
1
by gods, men, and animals; he becomes

1
indifferent to
Or
aversion to the Circle of Births.
[45]
l62
all
UTTARADHYAYANA.
thereby he ceases to engage in any under consequence of which he leaves the road
objects
takings, in
1
of Sa^sara and enters the road to perfection. (2) what does the soul obtain by the desire of 3. Sir desire of the Law thesoul becomes the Law?
,
Bythe
;
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)
indifferent to pleasures
&c. cutting, piercing, union (with unpleasant things),
and he obtains unchecked happiness.
(3)
and to 4. By obedience to co-religionists the Guru the soul obtains discipline (vinaya). By
and avoidance of misconduct (towards the teacher 2 ) he avoids being reborn as a denizen of zealous hell,an animal, a (low) man, or a (bad) god; by for (the Guru) he praise of, devotion to, and respect
discipline
obtains birth as a (good)

fection
man
and beatitude, does all others prescribed by discipline, and prevails upon
to adopt discipline. (4)
or god, gains per praiseworthy actions
sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, mis
5.
By confession of
,
3 obstruct applied austerities and wrong belief, which 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
had
all
or eunuch
4
,
and annihilates such
Karman
1
as he
acquired before. (5)

72 open with a question
3
In
this
way
paragraphs up to
I
of always the same form.

2
4
drop the question in the sequel.
Atyaâtana. This is the meaning of
Nidana,
cf.
p. 60, n. 2.
the words itthiveya
napuwsaga-
LECTURE XXIX.
6.
163
By repenting of one
sins to oneself the

indifferent
soul obtains repentance,
and becoming
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
sins before the
the soul obtains humiliation; feeling humili 2 ated, he will leave off all blameable occupations and apply himself to praiseworthy occupations, whereby
,
Guru
a houseless
monk will stop
infinite disabling
develop
ments. (7)
intellectual purity (literally, equi the soul ceases from sinful occupations. (8) librium) inas 9. By the adoration of the twenty-four
8.
By moral and
the soul arrives at purity of

10.
faith.
(9)
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
noble families; he wins the affection of people, which results in his being looked upon as an authority,
in
and he brings about general goodwill. (10) 11. By expiation of sins he obviates trans gressions of the vows thereby he stops the Asravas,
;
4 preserves a pure conduct, practises the eight articles does not neglect (the practice of control), and pays
great attention to
it.
(n)
as
veyaw
1
striveda, napuwsakaveda, commentators on XXXII, 102.
explained
by
the
Karaaguajredhim
render this phrase adequately

sively virtues.
2
3
pratipadyate. It is difficult to the meaning is that by succes destroying moral impurities one arrives at higher and higher
;
Yoga,
i.e.
the cause of the production of
Karman.
note
*.
Ghati, compare Bhandarkar, Report,

See Twenty-fourth Lecture,
p.
p. 93,
129
ff.
64
12.
UTTARADL1YAYANA.
By Kayotsarga he
is
;
gets rid of past and present

;
1 (transgressions which require) Prayaîtta
his
mind
his
contem burden plation he enjoys happiness. (12) as it were, the 13. By self-denial he shuts, 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
;
set at ease like a porter who is and engaging in praiseworthy
thereby eased of
objects.
14.
(13)
By praises and hymns he

consisting in
obtains
the
;
wisdom knowledge, faith, and conduct will thereby he gains such improvement, that he 2 born be existence his (or) worldly put an end to 3 afterwards in one of the Kalpas and Vimanas (14) he time the destroys the right 15. By keeping
, .
Karman which obstructs right knowledge. (15) he gets rid of 16. By practising Prayas/Htta he who cor sins, and commits no transgressions
1
;
the road and the rectly practises Prayaîtta, gains 4 he wins the reward of good reward of the road
,
conduct. (16)
obtains hap a kind dis piness of mind thereby he acquires 5 by this position towards all kinds of living beings
17.
; ;
By begging forgiveness he
Expiatory
2 3
rites,
a 16^ ana, &c.

the
Antakriya, explained by mukti. The Kalpas and the Vimanas are the heavens of
Vaimanika
gods, see below, p. 226.
By road is meant the means of acquiring right knowledge, and by the reward of the road, right knowledge. The reward of good conduct is mukti. 6 The praraas possess from
Savvapawabhuya^-ivasatta.
two to four organs of sense, the g-ivas five, the bhutas are and the sattvas are all remaining beings.
plants,
LECTURE XXIX.
165
kind disposition he obtains purity of character and
freedom from
1
fear.
(17)
8.
By study he
destroys
the
Karman which
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
J
,
obstructs right knowledge. (18) 19. By the recital of the
annihilation of worldly existence. (19)
he arrives at a correct comprehension of the Sutra and its meaning, and he puts an end to the Karman which produces
20.
By questioning
(the teacher)
doubts and delusion. (20) 21. By repetition he reproduces the sounds
(i.e.
to memory. (21) syllables) and commits them he has learned) he what 22. By pondering (on loosens the firm hold which the seven kinds of
2 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 when it was a wide (he reduces their sphere of action
;
;
one)
not,
1
he may either acquire Ayushka-karman or but he no more accumulates Karman which

;
According
to
the commentaries,
by Tirtha are meant the
Gawadharas.
2
p.
Concerning the eight kinds of Karman, see XXXIII, 2 and 3, the length 192. Ayushka is that Karman which determines
is
of time which one

this
to live.
somewhat
different explanation of
Karman is given by Bhandarkar, loc. cit., p. 97, note. 3 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
places by
to many parts of the soul is restricted to fewer the influence of the purity superinduced on the soul by
pondering.
66
UTTARAD HYAYANA.
produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold Sawsara, which is without beginning and end. (22)
23.
struction of the
By religious discourses he obtains de Karman by religious discourses he

;
exalts
the creed,
bliss.
acquires
and by exalting the creed he Karman, which secures, for the future,
(23)
permanent
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) 1 27. By austerities he cuts off the Karman (27)
.
By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by)
28.
freedom from
obtain
final beatitude,
actions,
by doing no
actions he will
deliverance, and an all end to put misery. (28) 29. By renouncing pleasures he obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and
perfection,
enlightenment,
and
will
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

31.
(for
worldly things). (30)

will
By using unfrequented lodgings and beds

use
he obtains the Gupti of conduct, whereby he

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,
32.
and cut
off the tie of the eightfold
Karman.
(31)
By turning from the world he

actions,
will strive to
do no bad
and
will eliminate
;
his already
acquired Karman by its destruction then he will cross the forest of the fourfold Sa^sara. (32)
33.
By renouncing collection of alms

1
in
one
unchecked district only by them he exerts himself to attain liberation he is content with the alms he gets, and does not hope for,
;
;
he overcomes obstacles 2
care
wish, desire, or covet those of a fellow-monk not envying other monks he takes up a separate,
for,
;
agreeable lodging
34.
(33)
4 By renouncing articles of use he

;
obtains
successful study
without articles of use he becomes
exempt from
35.
desires,
and does not
suffer misery. (34)
By renouncing
to
act for
(forbidden) the sustenance of his
food he ceases
life
;
act for the sustenance of his life
ceasing to he does not suffer
misery when without food. (35) becomes 36. By conquering his passions he
free
from passions thereby he becomes indifferent to happiness and pains. (36) he obtains inactivity, 37. By renouncing activity
;
by ceasing
he acquires no new Karman, and destroys the Karman he had acquired before. (37) the 38. By renouncing his body he acquires
to act
the possession pre-eminent virtues of the Siddhas, by

1
Sambhoga
= ekamawâlyam
aharakarawam.
viharai.
3 4
Alambana, glanatadi. D\ikka.m suhaseâw uvasa/wpaîttawaw
Except such as are obligatory, e.g. his broom, the vastrika, &c.
mukha-
68
UTTARADHYAYANA.
he goes to the highest region of the and becomes absolutely happy. (38) universe, 39. By renouncing company he obtains single ness being single and concentrating his mind, he avoids disputes, quarrels, passions, and censoriousness, and he acquires a high degree of control, of Sa^vara, and of carefulness 1 (39) 40. By renouncing all food he prevents his being born again many hundreds of times. (40) 2 he enters the 41. By perfect renunciation final (fourth stage of pure meditation), whence there is no return a monk who is in that state, destroys the four remnants of Karman which even a Kevalin possesses, viz. vedaniya, ayushka, naman, and 3 gotra and then he will put an end to all misery. (41) 4 42. By conforming to the standard of monks he obtains ease, thereby he will be careful, wear
of which
;
openly the excellent badges of the order, be of

perfect
righteousness,
all
5
,
Samitis, inspire
possess firmness and the beings with confidence, mind but

his
few things
subdue
senses,
and
practise,
in
a high degree, the Samitis and austerities. (42) 43. By doing service he acquires the Karman
1
Samahie = samahita or samadhiman. Sadbhava pratyakhyana. The Dipika

:
gives the following
he makes the renunciation in such a explanation need not make it a second time.
3
way
that he
Vedaniya is that Karman which produces effects that must be experienced, as pleasure or pain; ayushka is the Karman that determines the length of life; naman and gotra cause him to be
born as such or such an individual in
Thirty-third Lecture, verses 2
4
this or that family;

f.
see
and
3, p.
192
sthavirakalpasadhuveshadharitvam. alpapratyupeksha; he has to inspect few things, because he uses only few.
:
Explained
Appa</ileha
LECTURE XXIX.
which brings about for him the
of a Tirthakara. (43)
44.
will
169
niman and gotra
By
fulfilling all virtues he secures that he

;
not be born again thereby he will become from of the exempt body and mind. (44) pains 45. By freedom from passion he cuts off the
ties
of attachment and desire
indifferent to all
thereby he becomes agreeable and disagreeable sounds,

;
touches, colours, and smells. (45)

46.
47.
By patience he overcomes troubles. (46) By freedom from greed he obtains voluntary

become
will
poverty, whereby he will desire for property. (47)

48.
inaccessible
to
By simplicity he
;
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 selfconceit 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 G mas 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)

will
52.
By sincerity of acting he
(52)
1
become pure
in his actions.
53.
By watchfulness of the mind he concen

;
trates his thoughts

trol.
thereby he truly practises con
(53)
1
Gupti.
70
54.
UTTARADHYAYANA.
By watchfulness of speech he keeps

;
free
to
from prevarication
act properly. (54)
55.
thereby he enables
his
mind
By watchfulness of the body he

;
obtains
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
Sa^vara 1
development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing
causes. (57)
58.
By discipline of the body he

;
obtains
development of conduct, which causes him to con duct himself according to the regulation thereby
he destroys the four remnants of Karman which even a Kevalin possesses 2 after that he obtains perfection, enlightenment, deliverance, and final beatitude, and he puts an end to all misery. (58) 59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the
;
fourfold Sawsara; as a needle with
its
thread will
not be
lore
all
3
lost, thus the soul possessing the sacred will not be lost in the Sa^sara he performs
;
prescribed actions relating to knowledge, disci pline, austerities, and conduct, and well versed in his
1
For Sawvara and Asrava, see above,

2.
p. 55,
note
i,
and
p. 73,
note
2 3
See above,
41.
a pun on the word sutta=sutra, which means thread and Sutra, sacred lore, or knowledge acquired by the study of the
is
Here
Sutras.
LECTURE XXIX.
171
own and
in
heterodox
creeds
he
will
become
invincible. (59) 60. By possession
of faith he annihilates wrong

;
belief which
the cause of worldly existence, and he will not lose his inner light but he endues his
is
Self with the

purifies
it
1
.
highest knowledge and faith,
and
(60)
61.
By possession of conduct he
obtains
a stability like that of the king of mountains 2 (viz. Meru), whereby a houseless monk destroys the
four
a Kevalin obtains he possesses 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
;
remnants of
after
Karman which even
that
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, touches. (63-66)
and
67. By conquering anger he obtains patience; he acquires no Karman productive of anger 3 and destroys the Karman he had acquired before. (67) 68. By conquering pride he obtains simplicity,
,
&c. (as
pride for anger). (68) he obtains humility, deceit 69. By conquering &c. (as in 67, substituting deceit for anger). (69)
in 67, substituting
1
I.e.
makes
it
Selesi
= jaileji;
contain nothing foreign to
its its
own
nature.
jaileâ
is
Meru, and
avastha, or con
dition, is jaileji.
3
Or, perhaps, which results in experiencing anger.
172
70.
UTTARADHYAYANA.
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
l
he
will first destroy the twenty-
of Karman, which are productive of eight kinds delusion; (then) the five kinds of obstruction to right 2 knowledge the nine kinds of obstruction to right
,
faith 3
kinds of obstacles (called Antaraya): the last three remnants of Karman he destroys afterwards he obtains absolute simultaneously
,
and the
five
knowledge and faith, which

unchecked,
acts
4
,
is
supreme,
full,
complete,
light
clear,
faultless,
and
;
giving
is
(or
still
penetrating) the whole universe

5
and while he
he acquires but such Karman as

; :
inseparable
the pleasant feelings (produced from religious acts in the first moment moments but two last by it) it is acquired, in the second it is experienced, and in
the third
it
is
destroyed
this
Karman
;
is
produced,
rise,
is
comes
into
contact (with the soul), takes

all
experienced, and is destroyed for he is exempt from Karman. (71)

72.
1
time to come
Then when
6
his
life is
spent up to less than
There are sixteen kashayas, nine no-kashayas, and three
mohaniyas.
knowledge mati, jruta, avadhi, mana^paryaya, k6vala. 3 They are: the obstacles to /fcakshurdarâna, to a/akshurdarâna, to avadhidarsana, and to kevaladarsana, and five
:
These are the obstacles
to the five kinds of
kinds of sleep (nidra). Concerning Antaraya, see p. 193. 4 Say 6 gin, i.e. while he has not yet reached the fourteenth
guwasthana, the state of a KSvalin. 5 Airyapathika. 6 I.e. when he has become a K6valin,
preceding paragraph.
as
described
in
the
LECTURE XXIX.
173
half a muhurta, he discontinues to act, and enters upon the (third degree of) pure meditation \ from which there is no relapse (to lower degrees), and
which requires most subtile functions only (of his he first stops the functions of his mind, Organs) the functions of speech, then those of the then During the body, at last he ceases to breathe.
;
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,
2
viz.
vedaniya,
all
ayushka,
naman,
and
gotra
73.
(72)
Then
having, by
methods, got rid of his
audarika, karmaâ (and taiâsa) bodies, the soul takes the form of a straight line, goes in one moment,
without touching anything and taking up no space,
(upwards to the highest Akasa), 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
1
say.
-Sukladhyana.
See note on
41.
74
UTTARADHYAYANA.
THIRTIETH LECTURE.
THE ROAD OF PENANCE.
hear with concentrated mind, how a monk destroys by austerities the bad Karman which he
Now
had acquired by love and hatred, (i) By abstaining i. from destroying life; 2. from lying 3. from taking anything which is not given 4. from all sexual indulgence 5. from having any and from 6. eating at night, the soul property becomes free from Asravas l (2) By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the 2 and by avoiding senses, by vanquishing conceit delusions, the soul becomes free from Asravas. (3)
;
Hear
Karman)
destroys (the in love and hatred the absence acquired by

attentively
how
monk
of the above-mentioned (virtues). (4)
As a
been
large tank,
when
its
stopped, gradually dries
supply of water has up by the consumption
of the water and by evaporation, so the Karman of a monk, which he acquired in millions 3 of births, is
annihilated
by austerities,
if
there
is
no
influx of
bad
Karman.
(5, 6)
:
Austerities are of two kinds

1
external and internal
KarmopadanahStavas,
affected
that
through which the soul be

is
comes
2
Agarava = agaurava;
cf. p.
by Karman.
2.
i.e.
but
it
here explained, free from
garva,
8
98, note
Literally
krores,
ten millions.
LECTURE XXX.
175
external austerities are of six kinds, and internal are

of six kinds
l
.
(7)
:
External austerities are

i.
anasana,
2
;
fasting;
2.
avamodarika,
alms
;
absti
nence
3.
bhiksha/arya,
collecting
4.
rasa-
parityaga, abstention from dainty food; 5. kdyakleâ, mortification of the flesh; 6. sa^linata, 3 taking care of one s limbs (8)
.
i.
Fasting
b.
is
of two kinds
a.
itvara, temporary,
and
maraâkala, fasting which precedes, and ends with death. Temporary fasting is either such
in which a desire (for food) is present, or such which no such desire exists. (9)
a.
i.
in
The temporary
fasting
;
is
briefly of six kinds
in the
in
3.
form of a line 4 the form of a cube

;
2. in the
;
4.
form of a square of a sixth power 5. of

;
a twelfth power
fasting (can
6.
of any arrangement.
Temporary
be practised) for different objects which

(10,
one has
1
in
mind.
n)
division
2
The general Sutra, ed. Leumann, p. 38 ff. the same, but the subdivision differs in many details. Gradual reduction of food, from a full meal of thirty-two
Comp. Aupapatika
is
morsels to one of one morsel.

3
4
Angopahgadikam sawvrz tya pravartanam,

The meaning
Tikz.
of this singular statement is as follows. If four fasts of two. three, four, and five days are performed in this If this set of fasts is four times repeated, order, they form a line.
each time beginning with a different number, we get sixteen they form a square, viz.
:
fasts
1.2.3.4 2.3.4.1 3.4.1.2 4.1.2.3

The
least,
next
class
fasts.
contains
16,777,216
64 fasts, the fourth 4,096, the fifth Fasts of the last class require 700,000 years at
and must be assumed to be restricted to former Tirthakaras, whose lives lasted enormous periods of time.
76
b.
UTTARADHYAYANA.
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 1 or
,
one may either leave the place (which one has chosen to die in), or not leave it in both cases one
not
;
may
2.
not take any food. (13) Abstinence is briefly of five kinds

;
to a. substance
e.
b.
place
c.
time
d. state
with regard of mind

;
development. (14)
a.
He who takes less food
than he usually does
2
,
in
the extreme case but one mouthful, performs absti nence with regard to substance. (15)
3 (Place means) a village, a scotfree town a capital, a camp of merchants 4 a mine, a settlement
b.
of a wild tribe
town
7
,
a place with an earth wall 6 a poor a town with a harbour 8 a large town 9 an
, ,
isolated
town
10
,
and an open town
11
.
(16)
Saparikarma = vaiyavrz tyasahita. This leads to ihginimarawa and bhaktapratyakhyana; the aparikarma to padapopagamana (i.e. prayopagamana) comp. part p. 72.
1
;
i,
the usual quantity of food of men, mouthful is of the size of an egg. twenty-eight that of women. 3 Nagara, where no taxes (na kara) are levied, while villages
is
Thirty-two mouthfuls
pay eighteen taxes.

4
Nigama,
Palli.
or a place where
6
many merchants
dwell.
Kh/a.
the dictionary,
it it
Karva/a.
According
to
means
market-
by kunagara, or say that it is karva/a^-anavasa, the dwelling-place of the Karva/a people. 8 Drorcamukha, a town to which there is access by water and land, like Bhrz guka/^â or Tamralipti.
town;
but the commentators render
Pa//ana.
10
M a/amba, a town which
is
more than three and
a half yog-anas
distant from the next village.

11
Sambadha, prabhutaMturvarwyanivasa.
LECTURE XXX.
In
177
a hermitage, a vihara \ a halting-place for 2 a resting-place for travellers 3 a station procession

,
,
of herdsmen, a camp on high ground, a caravan camp, a fortified place of refuge, (i 7)
In gardens, on roads, in houses all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place.
(18)
i.
pe/a,
5.
4
.
2.
ardhapeYa,
3.
gomutrika,
6.
4.
patanga-
vithika,
âmbukavartta,
ayata;^-gatva-pratya-
gata
c.
(19)
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)
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)
Or
d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour if that does not person change his disposition or
:
condition
1
5
.
(22, 23)
dwelling-place of Bhikshus, or a
3
2
1
devagrz ha.
;
for different kinds of it is collecting alms pe/a (box), when one begs successively at four houses forming the corners of an imaginary square; gomutrika, when he takes the houses in a zigzag line; s
Sannive.ra. These are terms
Samara.
called
patahgavtthika
conch),
when he goes to houses at a great j-ambukavartta (the windings of a

walk),
(cricket
distance from one another
when he goes
in
a spiral
line, either
centre outward (bahis)

first
5
toward the centre (abhyantara) or from the ; ayataw-gatva-pratyagata, when he
goes straight on and then returns.

I
give the traditional explanation of the verses, as
handed
[45]
78
e.
UTTARADHYAYANA.
A monk who observes abstinence according to the

with
1
regard particulars which have been enumerated to substance, place, time, and state of mind, observes
abstinence with regard to development
too.
(24)
alms there are the 3. With regard to collecting 2 the seven eight principal ways how to collect them; eshaâs (or modes of begging) and other selfimposed
4.
restrictions. (25)
Abstention
from
dainty
food
3
means
abstention from such highly nourishing drink as milk, curds, ghee, &c. (26)
5.
food and
Mortification of the flesh consists in the dif ferent postures as Virasana, &c., which benefit the soul, and which are difficult to perform. (27)
6.
Using unfrequented lodgings and beds

in
consists
living
and sleeping
we might
in
separate
and
down
in
:
the commentaries.
If
set
it
aside, I
is
should
translate
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 (paâva^paryaya) denotes any form
abstinence with reference to disposition
or
all
phase of existence which anything can assume.
Therefore
As all particulars of place, e.g. are developments of Place. restrictions of place, &c., indirectly diminish the food obtainable by a monk, they also come under the head Abstinence.
2 According to the commentator, these enumerated in verse 19. -Sambukavartta
are
is
the
six
kinds
explained in the note; the eighth kind is way of begging. These eight ways have reference to the houses
in
of two kinds, as gvi, or the common

refer to
which they
collect
alms.
The seven eshawas

names
i.
:
the
quality or quantity of the food ; their partly in Prakrz t, partly in Sanskrit

3.
uddha<â;
are given in the T^ka,

;
sawsa//M
i.
2.
asawsa//M;
;
4.
alpalepika; 5. udgrz hita; 6. pragrz hita

to
7.
uggM-
tadharma.
3.
3
According
another passage
is
sawsprj sh/a,
uddhrita, 5. avagrz hita.
Praita, explained push/ikara.
LECTURE XXX.
unfrequented places where there are neither nor cattle. (28)
179
women
Thus
plained
;
external austerities have been briefly ex

I
shall
now
explain internal austerities in
due order.
1.
(29)
:
Internal austerities are
pray aîtta, expiation of

vircaya, politeness;
sins;
2.
3.
vaiyavrztya, serving the Guru;
4.
5.
6.
1.
svadhyaya, study; dhyana, meditation; vyutsarga abandoning of the body. (30) Expiation of sins is tenfold, what must be
1
,
confessed
2
,
&c.
this is to
be
strictly
observed by
(31)
monk;
2.
this is called expiation
of
sins.
(from one s seat), of the of a folding hands, offering seat, loving the and cordial obedience. (32) Guru,
in rising
3.
Politeness consists
There are ten

&c. 4
;
kinds of service, as serving the

consists
is
A/arya,
doing service
one
fivefold
:
in
giving
one
4.
s assistance as well as
able. (33)
Study
;
lesson
tition
;
2.
i. saying or learning one s the teacher about it) 3. repe (questioning
is
4.
pondering;
5.
religious discourse. (34)

It
is
is
Viosagga, viussaga, viusagga. vyutsarga, but the Sanskrit prototype
mann
2
3
vyavasarga,
p. 40.
usually rendered as Leu-
has pointed out,
I.e.,
p. 152.
Compare Aupapatika
Ibidem,
4
Sutra, ed.
Leumann,
Gatha
p. 42.
They
are
enumerated
in the following
ayariya-uva&âe
thera-tavassi-gilaa-sehawaisahammiya-kula-gaa-sahgha-sawgayaw tarn iha kayavvaw. The ten persons or body of persons entitled
to
service
5.
are:
6.
i.
a/arya; 2.upadhyaya;
7.
3.
sthavira; 4. tapas8.
vin;
glana;
jaiksha;
sadharmika;
2
kula;
9.
gawa
10. sangha.
8O
UTTARADHYAYANA.
Abstaining to meditate on painful and sinful things *, one should, with a collected mind, engage
5.
in
pure meditations on the

(35)
6.
Law
this the wise call
meditation.
If a
lying down, or this is called sitting, standing upright, abandoning of the body, which is the sixth kind (of internal
austerities). (36) If a sage truly
austerities,
monk remains motionless when
he
will
performs these two kinds of soon be thoroughly released from
the Circle of Births. (37)
Thus
say.
THIRTY-FIRST LECTURE.
MODE OF LIFE
I
2
.
shall declare the

;
mode
of
life
that benefits the
soul
by
practising
it
many
souls
have crossed the
ocean of Sa^sara.
(i)
should desist from one thing, and practise another desist from neglect of self-control, and
:
One
practise self-control. (2)
Love and hatred are two

1
2
evils
which produce bad
This
is
the
This lecture
artaraudradhyana. offers many difficulties
to
the translator, as
it
contains scarcely more than a dry list of articles of the (raina faith. To fully understand or interpret it would require an accurate know ledge of the complete religious system of the (rainas, to which we
can lay no claim
at present.
The
order in which the articles are
In some cases given follows the number of their subdivisions. the number is not given in the Sutra, but is supplied by the com
mentary.
LECTURE XXXI.
l8l
will not
Karman
if
monk
always avoids them, he
stand within the circle (of transmigration). (3) monk who always avoids the thrice threefold T will not stand hurtful, conceited, and delusive acts
in the circle (of transmigration). (4)
A A
kinds
monk who
well bears calamities produced
by
gods, animals, or men, will not stand, &c. (5) monk who always avoids the (four) different
of
3
praises
,
emotions)
and
passions, expressions (of (of the four) meditations the

,
the
two
sinful ones, will not stand, &c.
(6)
A
the
monk who always exerts

vows, the
(five)
,
(five)
himself 4 with regard to objects of sense, the (five)
5 will not stand, &c. (7) Samitis, and (five) actions monk who always exerts himself with regard to
the six le^yas G the six kinds of bodies, and the six 7 will not stand, &c. (8) (regular functions as) eating
,
exerts himself with regard to 8 and the seven the (seven) rules of accepting alms will not stand, causes of clanger (to other men)
,
monk who always
&c. (9)
Hurtful acts (da</a) 3. Compare XIX, 91, and threefold, as referring to thoughts, words, and acts ; conceited acts and of pleasure or (garava), as pride of riches, of taste (rasa),
1
XXX,
are
fashion (sata);
delusive
acts
(jalya),
3
as
maya, nidana, and
mithyadar,rana. 2 Vikattha.
4
Suing %&.
to avoid, to
Yatate
exerts himself;
require.
i.
supply
2.
know, or
3.
to
do/
as the case
may
Kriya; they are:

4.
kayiki;
adhikarawiki
pradveshiki
ff.
5. prawatipatiki. paritapaniki, 6 On the le^yas see Thirty-fourth Lecture, p. 196

7
and
From the commentaries I learn two more of these I cannot say which are karawas: vedana and vaiyavrz tya.
remaining three. 8 They are enumerated in note
2
six
the
on
XXX,
25, p. 178.
82
UTTARADHYAYANA.
monk who always

,
exerts himself with regard
to the (eight) objects of pride l , to that which pro tects his chastity 2 and to the tenfold Law of the
monks
3
.
(10)
monk who
always exerts himself with regard
to the (eleven) duties of the upasakas, and the 4 will not stand, (twelve) duties of the bhikshus
,
&C. (II)
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
5
,
will
not
stand, &c. (12)
A A
monk who always

G
,
the sixteen Gathas
and
exerts himself with regard to to the (seventeen kinds of)
neglect of self-control, will not stand, &c. (13) monk who always exerts himself with regard
to the (eighteen kinds of) continence, to the (nine 7 teen) ^Vzatadhyayanas , and the (twenty) cases for
not concentrating one

1
thoughts, will not, &c. (14)

;
Viz. caste, family, beauty, &c.
see Sutrakrzt. II,
2, 17.
Brahmagupti. This is of nine kinds. 3 Bhikshudharma. It consists of Nos. 46-49, 26, 27, of Lecture XXIX, truth, purity, poverty, and chastity. 4 The details given in the commentary (Devendra) partly differ
from the description of the twelve duties of -Sravakas, and the ten duties of Bhikshus given by Bhandarkar from the Karttikeyanupreksha, see his Report, p.
5
1 1
ff.
Paramadharmika. My translation is based on the enume ration of fifteen words, among which the names of some well-known
hells occur.
6
The
sixteen lectures of the

is
first
last
of which
called Gatha, are
meant by
of the
part of the Sutrakn tanga, the the sixteen Gathas. The

in verse 16.
whole book contains twenty-three lectures as stated

7
The
first
jrutaskandha
Gâtadharmakatha, which
contains nineteen adhyayanas,
is
intended by
^Mtadhyayana.
LECTURE XXXI.
8.
exerts himself with regard to l the twenty-one forbidden actions, and the twentytwo troubles 2 will not stand, &c. (15) monk who always exerts himself with regard to
,
monk who always
the twenty-three (lectures of the) Sutrakrztanga, and 3 to the gods whose number exceeds by an unit (the
number of the
lectures of the Sutrakr/tanga), will
not stand, &c. (16)

exerts himself with regard to and (to the recitation of the the twenty-five clauses &c. 5 will not twenty-six) chapters of the Dasas,
4
, ,
monk who always
stand, &c. (17)
monk who always
the (twenty-seven)
exerts himself with regard to virtues of the laity, and the
(twenty-eight lectures of the) stand, &c. (18)
Prakalpa
6
,
will
not
exerts himself with regard to the (twenty-nine) causes of wrong knowledge, and the (thirty) causes of delusion, will not stand,
monk who always
&c. (19)
always exerts himself with regard to the (thirty-one) qualities of Siddhas, &c., the (thirty-
monk who
Cabala, because they variegate the conduct. meant are sitting on an unwiped seat, &c. 2 Parisaha, see above, p. 9 ff.
1
The
actions
Rupa.
The
five
Vyantaras,
4
Bhavana,
ff.
twenty-four gods are: ten Bhavanapatis, eight or the 24 prophets. Gyotishkas, one Vaimanika five the of the subdivisions great vows, see part i,
;
p.
189
5
The Dajimitaskandha,
Brz hat Kalpa, and Vyavahara Sutras
are meant, which together contain twenty-six uddesas. 6 now contains but twenty-four it I.e. the AHrahga Sutra; four more, see have to but is said originally contained
lectures,
part
i,
introduction, p. xlix
parinna,
These four Ar6vaa. Ugghaya, Awugghdya,

f.
lectures
were
Maha-
184
UTTARADHYAYANA.
2
,
,
T and thirty-three Aâtanas two) Yogas stand, &c. (20)
will not
clever
monk who always
exerts himself with
above-mentioned points, will soon be thoroughly released from the Circle of Births (21)
regard to the
Thus
say.
THIRTY-SECOND LECTURE.
THE CAUSES OF CARELESSNESS.
With attentive mind hear me explain for your benefit the deliverance from the beginningless time, 3 together with its causes and from all misery a truly
,
wholesome
subject, (i)
the teaching of true 4 knowledge, by the avoid ance of ignorance and delusion, and by the destruction
By
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 As far as
operations of mind, speech, and body. can make out from the enumeration in the
articles regulating the intercourse
com
mentary, they are

especially pupils
3
between monks,
causes are the
and teacher.
;
By beginningless time the Sawsara is meant its k a shay as or cardinal passions, and avirati. 4 Sa^âssa = satyasya. This is a various received text has savvassa. The commentators
lowing explanation
thing
:
reading;
the
give the fol
known
this
by the property of knowledge indicates that knowledge is
to
make
the
every cause of
moksha.
LECTURE XXXII.
8^
apply oneself earnestly to study, and to ponder zealously on the meaning of the Sutras. (3)
in austerities, who longs for should eat the proper quantity of righteousness allowed food, should select a companion of right
,5rama72a
engaged
understanding, and should live in a place suited to
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)
seclusion. (4) If he does not
produced from an egg, and the 3 egg is produced from a crane, so they call desire the origin of delusion, and delusion the origin of
the crane
is
As
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)
due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion. (9) Pleasant food 4 should not be enjoyed with pre 5 and ference, for it generally makes men over-strong
I
shall explain in
desires rush
upon the strong,

(10)
like birds
upon a
tree
with sweet
fruits.
Samadhi;
Balaka.
the Dipika explains

3
it
by
^
5
tralabha.
2
Trzshwa.
Rasa.
Dr/ptikara.
86
UTTARADHYAYANA.
in a forest, full
As
of
fuel,
fire
fanned by the
wind cannot be extinguished, so the fire (as it were) of the senses of him who eats as he lists it does not benefit any chaste man. (i i) The mind of those who always live in unfrequented lodgings, who eat low food, and who subdue their senses, will not be attacked by the foe, Love, who
;
is
vanquished as disease is by medicine. (12) As it is not safe for mice to live near the dwelling of a cat, so a chaste (monk) cannot stay in a house
inhabited by women. (13)
^ramaâ, 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
still
it
those
who
possess
the
three
Guptis,
cannot be disturbed even by well-adorned goddesses,

is
selves,
recommended to monks to live by them as this is wholesome in every way. (16)
To
man who
longs for liberation,
who
is
afraid
of the Sawsara, and nothing in the world offers so
lives according to the
Law,
l
many
difficulties
as
women who delight the mind of the ignorant. (17) To those who have overcome the attachment (to
women),
even as to those who have crossed the great ocean, no river, though big like the Ganges, (will offer any dif
all
others will offer no difficulties
ficulty).
(18)
Duttara.
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
and
the fruit of the
Kimpaka
;
is
beautiful in taste
life
colour,
when eaten
but destroys the

;
when
digested, (being) poison

pleasures. (20)
similar in their effect are
6ramaâ, engaged
2
,
in
austerities,
fix his
for righteousness
should not
longs thoughts on
who
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 3 he of Love, but the unpleasant cause of Hatred
;
who
is
indifferent to
them
(viz.
colours),
is
called
dispassionate. (22)
The
eye
;
eye perceives colour, and colour attracts the the cause of Love is pleasant, and the cause of
is
Hatred
unpleasant. (23)
passionately fond of colours, will just as an impassioned untimely ruin
is
;
He who
come to moth which

death. (24)
is
attracted
by the
light rushes
into
He who
same
passionately hates (a colour), will at the 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)
1
Trichosanthes Palmata, or Cucumis Colocynthus.
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
3
*
by the eye. The first three sentences are, in the original, dependent on verbs as vadanti, ahus. I have, here and elsewhere, dropped
them
in the translation.
88
UTTARADHYAYANA.
very fond of a lovely colour/ hates all hence a fool will suffer misery, but a dis
is
He who
others
;
passionate sage is not affected by it. (26) He who has a passion for colours 1 / 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 2 /
be happy while he
misses (those things).
gets,
keeps, uses,
loses,
and
Even when he
(28)
enjoys them,
he
is
never
satisfied.
is
colours/ and them grows stronger and stronger, he will become discontented, and unhappy by dint of his discontent; misled by greed he will take another s
When
he
not satisfied with those
his craving for
property. (29)
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
is
;
When
he
will
not get rid of his misery. (30) After and before he has lied 3 and
,
when he
is
on
the
point
of
lying,
Thus when he
(after
all)
takes
he feels another
infinitely
s
unhappy.
not satisfied by the
property, and is colours (he has
= rupa-anuga-aja-anuga.
sion of the
This
divi
literally, ruva-arcugasa-arauga = rupa-anukarsha-anuga possessed of attraction by colours. 2 Ruvawuva6a pariggahSâ. Parigraha is explained as
;
compound
looks
artificial
should prefer to divide
the desire to possess them. 3 Instead of lying/ we can also adopt the rendering stealing/ as the word in the original mosa may stand either for mr/sha,
or for
mosha.
LECTURE
obtained), he
XXXII.
189
will
becomes unhappy, and nobody
protect him
1
.
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
How,
(31) then, can a
man who
is
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 Sa^sara, he is not
l
;
affected
by that long succession of
pains, just as the
leaf of the Lotus
not moistened) by water. (34) (is [The whole set of verses 2234 is, with few alterations, five times repeated in the original in
order to apply to the other organs of sense. sound Verses 35-47 treat of sounds; substituted for colour/ ear for eye.
is
to be
of verse 37, which corresponds to runs verse 24, thus As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound.
last line
:
The
In the same
substitute
way
smell
and
verses 48-60 apply to organ of smell.
smells
Verses 61-73 apply to tastes; substitute
tastes
and
tongue.
;
Verses 74-86 apply to touches substitute touches
and body. Verses 87-99 apply ings and mind/

1
to feelings; substitute
feel
A?nssa = armra.
;
Ni^ra does not occur
in
common San
skrit
it is
rendered
avash/ambha by
the commentators.
9O
UTTARADHYAYANA.
comparison
in
The lines corresponding to the 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
bait,
fish
which
swallow the
hook. (63)
has
its
body
eager to transfixed by a
is
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 by carnal desires, is turned from his
who
way
is
inflamed
killed
by a female
in
elephant
(and
is
captured and
at
last
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 or either hating loving them, a man undergoes
;
such a change through delusion. (101)

self-control
disgust, aversion to Anger, pride, deceit, greed 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 and so do other emotions produced to pleasures
;
by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself,
and who
is
hateful.
(102, 103)
Arati and
rati.
Compare note on XXI,
21,
where
have
four
adopted another translation suited to the context.
The
the
first
numbers contain the cardinal passions; the which are called no-kashaya.
rest
emotions
LECTURE
XXXII.
IQI
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
;
A monk
a worldly reward of his austerities Such emotions of an infinite variety arise in one who is the slave of his senses. (104)
desire
l
for)
Desiring happiness and being submerged in the ocean of delusion, he forms many plans for
warding
passioned
off
misery
and
for their sake
an im
exerts himself. (105) But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor
man
an unpleasant feeling. (106) He who endeavours to recognise the vanity of

all
desires
2
,
will
arrive
at
perfect
indifference.
When
The
he ceases to desire the objects
(of the senses),
his desire for pleasures will
become
extinct.
(107)
all
dispassionate
man who
has performed
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.
Kappa/a na ikkhigga. sahayali//fc/$u pa/fc/Mutave;*a tavappabhavaw. The meaning they have made out is very unsatisfactory. There is a remarkable various
original runs thus:
The
reading in
MS. C
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
If this
:
= svabhdvalakshmfj7*.
not noticed by the scholiasts
sahayala/fr/î/ra
is
reward for his penance. Kalpa, according to the commentators, one who is able to perform his religious duties; a kalpa is contrasted with a jishya, novice.
2
Sa/kalpavikalpanasu upasthitasya.
92
is
UTTARADHYAYANA.
proficient in meditation
and he
of
thoughts, and being pure
and concentration he will arrive at
beatitude
when
;
his life
is
spent. (109)
He
will
get rid of all
mankind were, and
misery which always afflicts recovered from the long illness, as it
glorious,
he becomes
infinitely
happy, and
(final) (no) have taught the way how to become exempt from all misery which arises since time without
obtains the
aim.
We
beginning those beings who follow time become infinitely happy, (in)
;
it
will in their
Thus
say.
THIRTY-THIRD LECTURE.
THE NATURE OF KARMAN.
due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births, (i)
I
shall
now
in
The
1.
eight
:
kinds
of
Karman
are
briefly
the
following
6ânavara;dya
;
(which acts as an obstruction

(which acts as an obstruc
to right knowledge)
2.
Darsanavara/dya
;
tion to right faith)

3.
Veclaniya (which
;
leads to experiencing pain
or pleasure)
4.
5.
Mohaniya (which leads to delusion) Ayu//karman (which determines the

;
length
of
life)
LECTURE
6.
XXXIII.
193
(which determines the of the embodied soul) dividuality

;
Naman
name
;
or in
7.
8.
Gotra (which determines his Gotra) Antaraya (which prevents one s entrance on
]
the path that leads to eternal bliss

1.
).
(2, 3)
is
Obstruction of knowledge
:
fivefold (viz.
obstruction to)
a. 6Yuta, knowledge derived from the sacred books

;
b.
c.
d.
Abhinibodhika, perception Avadhlf#ana, supernatural knowledge; Mana^paryaya, .knowledge of the thoughts

;
of other people e. Kevala, the highest, unlimited knowledge. (4) 2. The nine kinds of obstruction to right faith are
;
sleep 3. very deep sleep activity 4. a high 2 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)
;
;
I.
2.
3.
are
Vedaniya is twofold, pleasure and pain; there many subdivisions of pleasure and so there are
of pain also. (7)

4.
Mohaniya
;
is
conduct
the
first is
The
are
:
twofold as referring to faith and to threefold, the second twofold. (8)
three kinds of
right
faith
;
Mohaniya
2.
referring to faith
;
i.
wrong
(9)
faith
3.
faith partly
right and partly wrong.

1
Compare Bhandarkar, Report, p. 93, note *. Nos. 1-4 are nidra, praâia, nidranidra, pra/fcalapra/Sala; I render the etymological meaning of these words. According to the Dipika, however, nidra means they have a different meaning
2
:
the state of agreeable waking;
praâla, the slumber of a standing or sitting person; nidranidra, deep sleep; pra/fcalapra/aia, Nos. 6 and 7 are here called /fcakkhu sleep of a person in motion. and a/akkhu, instead of abhinibodhika and jruta.
[45]
194
UTTARADHYAYANA.
kinds of
is
The two
are
:
Mohaniya
2.
referring to conduct
i.
what
experienced
;
in the
form of the four

in
cardinal
passions
form of feelings The first kind of
what is experienced different from them. (10)

this
the
Karman
l
.
is
sixteenfold, the
second sevenfold or ninefold

5.
(i i)
i.
Ayushka
2.
is
fourfold as referring to
;
denizens
of hell;
6.
brute creation
is
3.
men
4.
gods. (12)
twofold, good and bad; there are many subdivisions of the good variety, and so there 2 are of the bad one also (13) and low; the first is 7. Gotra is twofold, high
.
Naman
eightfold,
8.
2.
and so
is is
Antaraya
3.
3
;
the second also. (14) fivefold as preventing

4.
i.
gifts;
profit;
momentary enjoyment;
continuous
enjoyment
Thus
and 5. power. (15) the division of Karman and the subdivisions

told.
,
have been
Now
The
4 hear their number of atoms place, time, and
development. (16)
divisions of the second Karman are the feelings or emo enumerated in the iO2nd verse of the last lecture, from There are seven of them, if desire for women, disgust onward. reckoned as men, or both, is reckoned as one item, but nine, if it is Karman the of The sixteen divisions three. produced by the at are arrived cardinal by subdividing each of the four
1
tions
passions
passions with reference
to
i.
;
anantanubandha;
4.
2.
pratya-
sa/w^valana. khyana; 3. apratyakhyana 2 In the Dipika 103 subdivisions are enumerated; they corre
spond
3
to our genera.
3.
food, &c.
Bhoga, 4. upabhoga; bhoga is enjoyment of flowers, upabhoga, that of one s house, wife, &c. The Karman
;
in question brings about
an obstruction to the enjoyment, &c.,
though
4
all
other circumstances be favourable.

is
The Karman
considered to consist, like other substances, of
atoms, here called
pradSâ
point.
The word
have translated
LECTURE
XXXIII.
195
of atoms of every Karman is infinite; 1 it is (infinitely) greater than (the number) of fettered souls, but less than that of the perfected ones. (17)
The number
The Karman
all
in the six directions of
space
binds
parts
souls,
and
it
binds the whole soul in
all its
in
every possible way. (18)
longest duration (of of Krores of Sagaropamas

of a muhurta. (19)
The
Karman)
3
,
thirty Krores and the shortest a part

is
good with both Avaraîyas, with and Vedaniya Antaraya. (20)
This holds
The longest duration of Mohaniya is seventy Krores of Krores of Sagaropamas, and the shortest a part of a muhurta. (21)
longest duration of Ayushka is thirty-three Krores of Krores of Sagaropamas, and the shortest a part of a muhurta. (22)
The
longest duration of Naman and Gotra is Krores of Krores of Sagaropamas, and the twenty shortest eight muhurtas. (23) The number of perfected souls is infinite, and that
The
number
rendered
1
!
of
atoms
is
paesagga7/z
= pradejagram,
which
is
Gaw/îyasatta = granthigasattva. The six directions of space are the four cardinal points, zenith and nadir. The commentators quote scripture that ekendriyas,
or beings with one organ of sense, are
paramawuparimaa.
and more beyond

soul.
directions.
my
The
grasp. soul absorbs
bound by Karman in three meaning of this statement is The Dipika explains how Karman acts on the
The
all
true
(especially the
i.e. all
material particles of a suitable nature karmapudgalas) with which it comes into contact,
that are in the
same space with
the soul,
fire
them
3
in the
form of 7/anavaramya, &c., just as
and assimilates consumes every
thing within
I.e.
its reach, but nothing beyond it. 3,000,000,000,000,000 Sagaropamas, O 2
96
UTTARADHYAYANA.
of the subdivisions of
the
Karman
in
all
is
also (infinite)
number of atoms
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
say.
THIRTY-FOURTH LECTURE.
ON LESYA 2
I
.
shall deliver in
due order the Lecture on Lesya

six
hear the nature of the
Lesyas (produced by)
Karman.
1
(i)
Anubhaga, explained karmarasavi^sha. The le.ryas(adhyavasaya vijesha/$) are different conditions different Karman; they are produced in the soul by the influence of
2
therefore not dependent
Karman which accompanies reflection of the Karman on

verse
on the nature of the soul, but on the the soul, and are, as it were, the
the soul, as stated in the following
from the Ava/uri:

i
krzsh;zadidravyasa/ivyat
le.rya.rabda/2
pariwamo ya
atmana/^
alteration
spa/ikasyeva
is
tatrayaw
produced on the
soul, just as
on
The pravartate n a crystal by the presence
of black things, &c.,
The Le^ya, denoted by the word le^ya/ is or, according to the above explanation, what produces L^^ya, a subtile substance accompanying the soul ; to it are attributed the The word lesa is derived described in this lecture.
qualities
from kleâ; this etymology appears rather fanciful, but I think For the Le^yas seem to be the Kleâs, which it may be right.
affect the soul,
conceived as a kind of substance.

It
The
Sanskrit
term
of course a hybrid word. L^jya stated that lesa occurs also in the meaning
is
I, 6,
must, however, be colour/ e.g. Sutrakrz t.
13,
and
that the Prakrz t of
klesa
is
kilej-a.
LECTURE XXXIV.
97
Hear
5.
i.
the names,
6.
2.
colours,
7.
3.
tastes, 4. smells,
8.
touches,
degrees,
character,
life
variety,
9.
duration, 10. result,

1.
and n.
They
are
named
of the Le^yas. (2) in the following order black,

:
blue, grey, red, yellow,
and white.
(3)
2. The black Lesyd has the colour of a rain-cloud, a buffalo s horn, (the fruit of) Rish/aka 1 or the eye
,
of the wagtail. (4) The blue Le\sya has the colour of the blue
Asoka 2
the
tail
of the
A asha
3
,
or of
lapis lazuli.
(5)
The grey Lesya

Atasi
4
,
has the colour of the flower of

Kokila, or the collar
the feathers of the
of pigeons. (6) The red Lesya has the colour of vermilion, the
rising sun, or the bill of a parrot. (7)
yellow Lesya has the colour of orpiment, 6 5 turmeric, or the flowers of Sana. and Asana (8)
.
The
white Le\yya has the colour of a conchthe ahka-stone 7 Kunda-flowers 8 flowing milk, shell, silver, or a necklace of pearls. (9)
, ,
The
of the black Lesya is infinitely more 9 bitter than that of Tumbaka (the fruit of the)
3.
The taste
10
,
Nimb-tree
or of Rohki. (10)
It
Sapindus Detergens. is not the common Asoka, Jonesia Asoka, which has red
Corarias Indica, blue jay
flowers.
3
;
according to some, a kingfisher.
Linum Usitatissimum, whose flowers are blue. The word for grey is kau = kapota; in the comm., however, it is described as
4
\i\mk\\.
krz shwa, kimkil lohita, which would be rather brown. But the description given in our verse leaves no doubt that grey
is
colour
5
7
intended.
Crotolaria Juncea.
Terminalia Tomentosa.
8
Ahka, mamvuesha.
Jasminum Multiflorum.
Azadirachta Indica.
The gourd Lagenaria
10
Vulgaris.
98
UTTARADHYAYANA.
taste of the blue
T
The
pungent than TrikaAika
Le^ya is infinitely more and Hastipippali. (i i)

.
The The
that of unripe
grey Le^ya is infinitely sourer than 2 Mango and Kapittha (12) taste of red Lesya is infinitely more pleasant
taste of
than that of ripe Mango and Kapittha. (13) The taste of yellow Lesya is infinitely better than
that of excellent wine and various liquors,
honey
than
and Maireyaka 3
(14)
The
taste of white
Lesya
is
infinitely better
that of dates, grapes, milk, candied and

sugar. (15)
pounded
of the bad Lesyas (viz. the three first) is infinitely worse than that of the corpse of a cow, clog, or snake. (16)
The smell
The
more pleasant than

of perfumes
5.
smell of the three good Lesyas is infinitely that of fragrant flowers and
when they are pounded. (17) The touch of the bad Le^yas is infinitely worse
than that of a saw, the tongue of a cow, or leaf of the Teak tree. (18)
The
more pleasant than

flowers 4
6.
.
touch of the three good Le^yas is infinitely that of cotton, butter, or 6msha(19)
The degrees 5
of the Le\syas are three, or nine,
The aggregate of three spices, &c., black and long pepper and dry ginger. 2 Feronia Elephantum. 3 A kind of intoxicating drink, extracted from the blossoms of L} thrum Fructicosum, with sugar, &c. 4 Acacia Sirisa.
1
The Lejyas may
possess their qualities in a low, middle, or
high degree;
to 243.
each of these degrees is again threefold, viz. low, and In this way the subdivision is carried on up middle, high.
LECTURE XXXIV.
199
or twenty-seven, or eighty-one, or two hundred and

forty-three. (20)
7.
A man
1
,
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 2 is mischievous and does not subdue his senses a man of such habits develops
,
envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of
:
the black Le^ya. (21, 22) man of the following qualities
enjoyment
man who
pursues pleasures and does
and violent
not abstain from sinful undertakings, a man of such habits
who
is
wicked
develops the
acts,
blue Lesya. (23, 24) man who is dishonest in words and
who
,
not upright, a dissembler and deceiver 3 a heretic, a vile man, a talker of hurtful and sinful
is
base,
things, a thief,
and full of jealousy a man of such habits develops the grey Lesya. (25, 26) man who is humble, steadfast, free from deceit
and
disciplined, restrained, inquisitiveness, well 4 who loves the attentive to his study and duties
,
Law and
and
keeps
it,
who
is
afraid of forbidden things
strives after the highest
good
man
of such
habits develops the red Lesya. (27, 28)
A
1
man who
has but
is
little
greed, whose mind

I.e.
at ease,
anger, pride, deceit, and who controls himself,
commits the
five great sins.
The
following verses give the
character
2
lakshawa
is,
This
of the Le\ryas. the comm., the to according
meaning of
the
word
niddhawdhasapariwamo. 3 Paliu#aga-uvahiya = pratiku#/aka-upadhika.

4
Yogavan
upa<fMnavan.
2OO
UTTARADHYAYANA.
is
who
but
attentive to his study
little, is
and duties, who speaks a man of calm, and subdues his senses
such habits develops the yellow Lesya. (29, 30) man who abstains from constant thinking about
his misery
and about
sinful deeds,
but engages
1
,
in
meditation on the
is
Law and
truth only
whose mind
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
at ease,
who
controls himself,
who
white Lesya.
8.
(31, 32)
There are
as
many varieties
are
Samayas
in the
of Lesyas as there innumerable Avasarpims and
Utsarpims, and as there are countless worlds. (33)
Half a muhurta is the shortest, and thirty- three Sagaropamas plus one muhurta is the longest dura
9.
tion of the black Le^ya. (34)

is the shortest, and ten Sagaro one pamas plus Palyopama and a part of an Asa;^khyeya is the longest duration of the blue Le\sya. (35) Haifa muhurta is the shortest, and three Sagaro pamas plus one Palyopama and a part of an Asaw-
Haifa muhurta
khyeya is the longest duration of the grey Le^ya. (36) Half a muhurta is the shortest, and two Sagaro pamas plus one Palyopama and a part of an Asamkhyeya is the longest duration of the red Le^ya. (37) Half a muhurta is the shortest, and ten Sagaro pamas plus one muhurta is the longest duration of
the yellow Le^ya. (38)
Literally: who avoids the arta and raudra dhyanas, and These terms cannot practises the dharma and j-ukla dhyanas.
1
be adequately translated
details to
2 3
the reader
p.
may
therefore be referred for
Bhandarkar s Report, Th.nd,\m sthanani.

is
noff.
Samaya
the smallest division of time
instant,
moment.
LECTURE XXXIV.
Half a muhurta
is
2OI
the shortest, and thirty-three Sagaropamas plus one muhurta is the longest dura tion of the white Le^ya. (39)
I
have described above the duration of the Le\syas

;
.
generally I shall now detail their duration in the four walks of mundane existence 1 (40)
The
shortest
duration
is
of the grey
Le^yd (of
a denizen of hell)
ten thousand years, the longest three Sagaropamas plus one Palyopama and part of
an Asawkhyeya. (41)
The
shortest duration of the blue

hell)
is
Lesya (of a
denizen of
Palyopama and a longest ten Sagaropamas plus one Palyopama and a part of an Asa^khyeya. (42)
three Sagaropamas plus one part of an Asa^khyeya, the
shortest duration of the black Le\sya (of a denizen of hell) is ten Sagaropamas plus one Palyo
The
pama and
thirty-three
I
a part of an Asa;^khyeya, the longest
Sagaropamas. (43) have described the duration of the Le^yas of

;
denizens of hell
shall
now
describe
that
of
animals, men, and gods. (44) The duration of any of the Le^yds except the best (viz. white one) is less than a muhurta for (the lowest organisms), animals, and men 2 (45) Half a muhurta is the shortest duration of the white Le^ya (of animals and men), and the longest a Krore of former years 3 less nine years. (46)
. 1
Viz. as denizens of hell, brutes,

first
men, and gods.

hell.
Only the
three
2
Lejyas lead to being born in
The consequence
of this statement appears to be that at the
expiration of the Lejya a new one is produced. tators, however, are not explicit on this head.
3
The commen
i.
About the former years, see above,
p. 16,
note
202
I
UTTARADHYAYANA.
have described the duration of the Lesyas of animals and men, I shall now describe that of the
gods. (47) The shortest duration of the black Lesya is ten thousand years, the longest a Palyopama and (a
part of) an Asa^khyeya. (48) The shortest duration of the blue Lesya is equal to the longest of the black one plus one Samaya;
the longest
of)
is
one Palyopama plus a (greater part
an Asa;/zkhyeya. (49)
shortest duration of the grey Le^ya is equal to the longest of the blue one plus one Samaya;
The
the longest
is
one Palyopama plus
(a
still
greater
is
part of) an Asa;;zkhyeya. (50) I shall now describe the red Le^ya as
it
with
gods,
Bhavanapatis, Vyantaras, Vaimanikas. (51)
Gyotishkas,
and
shortest duration of the red Lesya is one Palyopama, the longest two Sagaropamas plus one
1 Palyopama and a part of an Asa^khyeya (52) The shortest duration of the red Le^ya is ten thousand years, the longest two Sagaropamas plus one Palyopama and a part of an Asa^khyeya. (53) The longest duration of the red Lesya plus one
.
The
Samaya
its
equal to the shortest of the yellow Le\9ya longest, however, is ten muhurtas longer. (54) The longest duration of the yellow Le\9ya plus
is
one Samaya is equal to the shortest of the white Le^ya the longest, however, is thirty-three muhurtas
;
longer.
10.
(55)
The
black, blue,
and grey Le\syas are the
This verse seems to lay down the duration of the Le\rya in the case of common gods, while the next one applies to Bhavanapatis, &c.
LECTURE XXXV.
lowest Lesyas; through them the soul into miserable courses of life. (56)
is
203
brought
The
Le\syas
ii.
red, yellow,
;
and white Lesyas are the good them the soul is brought into through
life.
happy courses of
In the
(57)
of these Lesyas when they are joined (with the soul), the latter is not born into a new existence 1 (58)
first
.
moment
In the last
moment
of
all
are joined (with the soul), the latter a new existence. (59)
these Lesyas when they is not born into
While the
of
it
last
muhurta
is
running and a part

their
is
still
to come, the souls with to a
Le^yas
developed, go (60) wise man should, therefore, know the nature of these Leryas he should avoid the bad ones and
new
birth.
obtain the good ones. (61)
Thus
say.
THIRTY-FIFTH LECTURE.
THE HOUSELESS MONK.
Learn from me, with attentive minds, the road shown by the wise ones 2 which leads a monk who follows it, to the end of all misery, (i)
,
The
question treated rather darkly in the next three verses

:
is,
according to the comm., the following the same Le\?ya in which he is born.
Every individual dies in When his Le^ya ends with
his life, then the soul must get a new L6jya. Our verses state at which time the new LeVya comes into existence or is joined with
the soul.
2
Buddhehi.
2O4
UTTARADHYAYANA.
Giving up the life in a house, and taking Pravra^ya, a sage should know and renounce those attachments which take hold of men. (2) A restrained monk should abstain from killing,
lying, stealing, carnal intercourse,
from
desire, love,
and greed.
(3)
thoughts a a pleasant painted house

in his
Even
monk
filled
should not long for with the fragrance
of garlands and frankincense, secured

l
.
by
doors,
and
decorated with a white ceiling-cloth (4) For in such a dwelling a monk will find
to prevent
his
it
difficult
senses from
increased
desire
and
passion. (5)
He
in a
should be content to live on a burial-place,
deserted house, below a tree, in solitude, or in a place which had been prepared for the sake of
somebody
else
2
.
(6)
well-controlled
place,
which
is
not too
(7)
monk should live in a pure much crowded, and where

build
no
women
live.
He
should
not
;
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)
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
The same
cook nor cause another to cook. (10) Beings which live in water, corn, or
in earth
and
= parakrz ta
explained parair atmarthaw
kn ta.
LECTURE XXXV.
wood, are destroyed
a
in
205
therefore
food and drink
monk
There
should cause nobody to cook,

is
(i i)
in all
nothing so dangerous as fire, for it spreads directions and is able to destroy many beings
light a fire. (12) in his thoughts a monk should not long for
;
one should therefore not
Even
gold and silver
indifferent alike to dirt
and gold he
sells,
abstains from buying and selling. (13) If he buys, he becomes a buyer; if he

;
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)
;
should collect his alms in small parts according a monk to the Sutras and so as to avoid faults
;
He
should contentedly go on his begging-tour, whether he get alms or not. (16) 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
dity.
his
tongue,
and being without
cupi
(17)
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
Even
get a magnificent welcome and treatment. (18) He should meditate on true things only 1
,
com
;
he no sins and having no property should walk about careless of his body till his end
mitting
arrives.
(19)
Rejecting food
1
when the time of

see note
i,
his death arrives,
ukla dhyana,
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
say.
THIRTY-SIXTH LECTURE.
ON LIVING BEINGS AND THINGS WITHOUT LIFE
2
.
Now
which a
learn from
me
with
attentive
minds the
life
3
,
division of Living Beings

self-control, (i)
1
and Things without

is
monk must know who
to exert himself in
By
the destruction of the
viryantaraya.
list
It will
perhaps not be amiss to give a systematic
of the
subjects treated in this lecture.
The numbers
refer to the verses.
A. Things without
(1) (2)
life,
3-48.
Without form, 5-9. With form, 10-48.
B. Living Beings, 48-246. (1) Perfected souls, 50-68.

(2)
a.
Mundane
a.
j8.
Beings, 69-246.
Immovable Beings, 71-106.

Earth Lives, 71-84.
Water
Plants,
Lives, 85-92.
y.
b.
93-106.
Movable Beings, 108-246.

a.
/3.
Fire Lives, 109-117.
Wind
Lives, 118-126.
y.
Beings with an organic body, 127-246.

3
See next page.
LECTURE XXXVI.
207
The Living Beings and the Things without life make up this world (Loka) but the space where
;
only Things without
life
are found
is
called the
Non-world (Aloka).
(2)
The Living
will
2.
Beings and the Things without life be described with reference to i. substance, place, 3. time, and 4. development. (3)
A. Things without
life.
life are i. possessing form, 2. the formless things are of ten kinds, those possessing form are of four kinds. (4)
Things without
;
formless
(i)
2. its
The
ten kinds of formless things

3. its
;
i.
divisions,
5.
its
divisions,
6.
its
indivisible parts 4. indivisible parts
Dharma, Adharma,
7.
space,
i.
With two organs of sense, 128-136. With three organs of sense, 137-145. iii. With four organs of sense, 146-155. iv. With five organs of sense, 156-246,
ii.
a.
b.
Denizens of hell, 157-170. Animals (vertebratae), 171-193.

1.
Aquatic, 171-178.
Terrestrial,
2.
179-186.
3.
c.
Aerial,
187-193.
Men, 194-202.
1.
d.
Gods, 203-246. Bhavanavasin, 205, 218.

Vyantara, 206, 219.
Gyotishka, 207, 220.
2.
3. 4.
Vaimanika, 208, 221-246. a. Living in Kalpas, 209, 210, 221-232. b Living above the Kalpas, 211.
.
a
/3
Graiveyakas, 212, 213, 233-241.

Anuttaras, 214-217, 242, 243.
defined in the Dipika as text, XXVIII, 10; the latter
is
Appendix, 247-267.
Giva and aîva. The former upayogavan in accordance with our

is
also called
pud gal a.
2O8
8.
its
l
.
UTTARADHYAYANA.
divisions,
(5,
9.
its
indivisible
parts,
and
10.
time
6)
Dharma and Adharma

World (Loka)
world (Aloka)
place of time
2
.
;
are co-extensive with the
the World and the Nonspace time exists in what is called the
fills
(7)
Dharma, Adharma, and Space are ever without beginning and end. (8)
And
is
time also,
(i.
called so
e.
3 regarded as a continuous flow but without beginning and end)
if
with regard to an individual thing
it
has a beginning
and an end.
(2)
I.
(9)
The
four kinds of things possessing form are

things,
2.
compound
their
4
.
divisions,
3.
their
4. atoms (10) atoms and occur as individual Compound things 5 in the things and apart (or different from others) this is their in the world and of world whole parts
indivisible parts,
and
distribution with regard to place, Subtile things occur all over
(n)
the
world, gross
things only
in a part
of
it.
It
is
here called
It
addha-samaya, which may be
translated
real-time.
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.
is only present in the two and a half continents inhabited and the oceans belonging to them; beyond this sphere by men, there is no time or, as the Dipika correctly remarks, no divisions of
2
Time
time.
3 4
Sa.mta.tim
pappa = sawtatim prapya.

to the Dipika,
According
i.
we should have but two
divisions,
viz.:
things (skandha, aggregates of atoms), and 2. not aggregated atoms; for Nos. 2 and 3 of our text are but subdivisions of No. i.
compound
Egattewa puhutteâ = 6katvena prz thaktvena.
LECTURE XXXVI.
I
209
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
shall
now give
end
1
.
(13)
duration of Things without form is an immeasurable 2 possessing period; shortest one Samaya. (14)
longest
The
life
the
The
longest
interruption
life
in
the
existence
of
possessing form is an endless the shortest time; one Samaya. (15) Their development is fivefold with regard to
:
Things without
1.
colour,
(16)
2.
smell,
3.
taste,
4.
touch,
and
5.
figure.
Those which develop with regard

of five kinds:
5.
i.
to colour are
black,
2.
blue, 3. red, 4. yellow,
white. (17)

of two
2.
to smell are
kinds
i.
sweet-smelling substances, and

to taste are
3.
of bad smell. (18)

of five kinds:
4. sour,
i.
bitter,
2.
pungent,
and 5. sweet. (19) Those which develop with regard

i.
astringent,
to
touch are
4. light,
of eight kinds:
5.
1
hard,
2.
soft,
8.
3.
heavy,
cold, 6. hot,
7.
smooth, and
rough.
The meaning of
is
this verse is that a thing, as far as its material
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
3
cause
Asawkhakalam.
A n tar am
[45]
See above, p. 42, note 2. the interval between the thing being
it
removed from
its
proper scene and reaching
again (Ava/turi and Dipikd).
o
In this
TJTTARADHYAYANA.
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
4.
:
i.
globular,
2. circular, 3.
triangular,
gard
square, and 5. long. (22) subdivided with Things of black colour are to smell, taste, touch, and figure. (23)
re
The same
yellow,
subdivision holds good with blue, red,

J
and white
things. (24-27
subdivided with regard Things of sweet smell are things of bad to colour, taste, touch, and figure
;
smell are similarly subdivided. (28, 29) with regard Things of bitter taste are subdivided
to colour, smell, touch,
and
figure. (30)
The same
subdivision holds
good with pungent,
astringent, sour,
and sweet
I things. (3 ~34)
with regard Things of hard touch are subdivided to colour, smell, taste, and figure. (35)
The same
subdivision holds good with
soft,
heavy,
light, cold, hot,
regard
smooth, rough things. ^(36-42) are subdivided with of globular figure Things to colour, smell, taste, and touch. (43)
and
The same
subdivision holds good with circular,
and long things. (44~47) triangular, square, Thus the division of Things without life has briefly
been
I
told.
B. Living Beings.
shall
now,
in
due order, deliver the division of

i.
living beings. (48)
kinds: Living beings are of two

1
those
still
Each
verse has the
same form
In the
I
as 23, only that another colour
is
substituted for black.
smells, &c., are given.
give
same way the subdivisions of the first verse of each class and
abbreviate the
rest.
LECTURE XXXVI.
I I
belonging to the Sawsara, and 2. the perfected souls The latter are of many kinds hear me (siddhas).
;
explain them. (49)

(i)
The perfected souls
are those of
women,
men, hermaphrodites, of orthodox, heterodox, and
by people of the greatest, J and middle size on high places, under smallest, on the of the surface earth, in the ocean, and ground,
,
householders. (50) Perfection is reached
in
water (of
rivers, &c.).
(51)
Ten hermaphrodites
fection,
reach, at the
same
time, per
;
four householders, ten heterodox,
twenty women, one hundred and eight men and one hundred and eight orthodox monks. (52, 53)
Two
size,
individuals
of
the
perfection
size.
(simultaneously),
greatest size reach four of the smallest
and one hundred and eight of the middle

(54) individuals reach perfection (simultaneously)
Four
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 leave their bodies, and where do they go, on they
reaching perfection ? (56) Perfected souls are debarred from the non-world
(Aloka) they reside on the top of the world they leave their bodies here (below), and go there, on
;
reaching perfection. (57)
Twelve Yqânas above the (Vimana) Sarvartha

1
is
The
greatest size
(ogahawa)
cubit.
of
men
is
500 dhanus, or 2,000
cubits, the smallest
one
P 2
UTTARADHYAYANA.
,
1 the place called tshatpragbhara which has the form of an umbrella; (there the perfected souls go). (58)
hundred thousand Yqânas long, and as many broad, and it is somewhat more than
It is forty-five
three times as
many
is
in circumference.
(59)
in eight Yqânas, it is greatest 2 toward the margin, till the middle, and decreases it is thinner than the wing of a fly. (60) This by nature pure, consisting of white
Its thickness
place,
gold, resembles
in
form an open umbrella, as has
inas. (61) been said by (Above it) is a pure blessed place (called .9ita), 3 which is white like a conch-shell, the aiika-stone and Kunda-flowers a Yo/ana thence is the end of
,
the best of
the world. (62)
The
the
4 of perfected souls penetrate the sixth part the (above-mentioned) uppermost Krosa. of
Y ofana.
(63) at the top of the world reside the blessed and arrived perfected souls, rid of all transmigration,
There
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)
perfected souls, considered singly, (as no end considered dividuals) have a beginning but
;
The
in
Similar details are given in the Aupapatika Sutra (ed.

r.).
Leumann,
it
i6 3
2
According to the
commentator,
who
quotes
scripture,
decreases an ahgula every Yog-ana.

treat Compare XXXIV. 9 and note. The commentators here a iik a as a separate substance without offering any explanation. The Dipika writes sita instead of jit a.
3
4
Or 333^ dhanus.
LECTURE XXXVI.
l
213
collectively
(as a class)
they have neither a begin

they consist of Life
ning nor an end. (66)
They have no
faith,
(visible) form,
throughout, they are developed into knowledge and
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 Sa^sara, and reached
the excellent state of perfection. (68)
Living beings which still belong to the Sa;;za. movable, and b. immovable sara, are of two kinds ones the immovable ones are of three kinds (69)
(2)
: :
:
a.
Earth Lives,
the
/3.
Water
kinds
these are
three
Lives, and 7. plants of immovable living

;
beings
a.
now learn from me their subdivision. (70) The Earth Lives are of two kinds: subtile
;
and
gross
and both of them
are
either
fully
developed or undeveloped. (71)
The
viz.
gross and fully developed are of two kinds 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)
2
,
Earth, gravel, sand, stones, rocks, rock-salt

;
iron,
copper, tin, lead, silver, gold, and diamond (74) 3 Orpiment, vermilion, realgar, Sasaka antimony,
,
The words
collectively/ are
thaktvena.
2
3
considered singly and considered translated, egatteâ and puhutte#a = 6katvena and przTheir usual meaning has been given in verse u.
the commentators only say that it is dhatuvijesha. I give the Sanskrit names of
;
Lavaas6?
Not
in
our dictionaries
a kind of mineral,
214
coral,
UTTARADHYAYANA.
Abhrapa/ala, Abhravaluka these are varieties gross (Earth-) bodies and kinds of precious
;
of
stones. (75)
Hyacinth, natron, Ahka, crystal, Lohitaksha, emerald, Bhuâmo/âka, and sap Masaragalla,
phire
;
(76)
A"andana,
;
red
chalk,
Hawsagarbha,
Pulaka
1
,
and sulphur ^fandraprabha, lapis lazuli, alakanta, and Suryakanta 2 (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

fourfold
division
world only.
I
shall
now
give their
with
regard to time. (79) With regard to the continuous flow (or develop
ment of an earth-body) it is without a begin but with regard to its existence ning and end
;
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 muhurta. (81) The longest duration of the body of Earth Lives, 3 if is an they do not leave that (kind of) body
,
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.
1
medicinal earth,
commonly
contains
called Karikush//fe.
thirty-nine, instead
The enumeration
of thirty-six
live
items, as stated in verses 73

3
and 76.
be that souls of earth-bodies
in
The meaning seems
to
LECTURE XXXVI.
215
leaving time the shortest less than one Muhurta. (83)

;
immeasurable time; the shortest is less than one muhurta. (82) The longest interval between an Earth Life s its body (till its return to it), is an endless
Their
varieties,
caused by (difference of) colour,
smell, taste, touch, figure,
and
place, are (counted)
by
thousands. (84)
/3.
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 water, dew, exudations, fog, and
:
pure
ice.
(86)
of one kind, as there is no The subtile species is distributed all over variety. the world, but the gross one (is found) in a part of the world only. (87) to the continuous flow, &c. (as in With
The
subtile water
is
regard verse 80).
the longest duration of the life of Water Lives, &c. (as in verse 81). (All verses in Lives Earth 82-84 is that has been said of
Seven thousand years
is
Lives. ) (88-92) verbally repeated here of Water subtile and gross kinds two of 7. Plants are ones and both of them are either fully developed
:
;
or undeveloped.
(93)
fully
The
kinds
:
gross and
its
developed plants are of two one body in common, or have either many
their
each has
own body. (94) Those who severally have
own body
are of
of each earth-bodies, the time stated in verse 82, while the length is determined in verse 81. existence separate
UTTARlDHYAYANA.
kinds
3
, :
many
plants
trees,
shrubby plants
4
5
,
J
,
shrubs
7
,
2
,
big
creeping plants grass (95) Palms 6 plants of knotty stems or stalks

; ,
mush
.
rooms water-plants, annual plants and herbs 10 These are called plants possessing severally their
9
,
own body. (96) Those plants of which many have one body in common are of many kinds 11 Aluya 12 Mulaya 13
: ,
ginger; (97)
Harili, Sirili, Sassirili, âvai,
garlic, plantain-tree,
;
Keyakandali
15
;
11
,
onion,
Kuûvvaya
forth
(98)
it
is
explained to denote such plants from the single
root or bulb of which
come
many
stalks,
e.g.
Vrz ntaka,
Solanum Melongena.
2
Gulma,
similar to
the preceding
class,
but bringing forth
twigs or stems, instead of stalks, e.g. Sambac, Ka/zavira, &c.

3
Navamalika, Jasminum
Lata, as Lotus, Pandanus, &c. Vail i, as gourds, Piper Betel, &c. 5 TrzVza, grass. But of the two examples given in the com mentary, gunguka is not in our dictionaries, and Arûna denotes
4
usually a tree, Terminalia Arjuna. 6 Valaya ; so called from their foliation.

7
Parvaga, as sugar-cane. Kuha;za, plants which cause mushroom (toad-stool). O shad hi, such plants as die
,
the earth to burst, as
sarpa/-
after
having brought forth seed,
as rice, &c.
10
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 Prakr/t form of their names, and note the Sanskrit equivalent when
it
Haritakaya, The plants in
as
ta#</uleya,
&c.
can be
2
identified.
13
Aluka,AmorphophallusCampanulatus. aka, radish. 4 A various reading has for the last two words (which might be The Kandali, the differently divided), apaikkeikandali.
plantain-tree, occurs in the next line again.
15
MM
various reading
is
Ku^/ambaya.
LECTURE XXXVI.
l
217
,
Lohimhuya, Thihuya, Tuhaga, Ka^ha kanda 2 Stira;zaya 3 (99) Assaka;mi 4 Sihakafttti, MusundM, turmeric, and
,
;
many others besides. The subtile plants

variety.
(100) are of one kind, as there is no Subtile plants are distributed all over the
plants (are found)
in
world, gross
a part of the
world only. (101)
With regard
verse 80). (102)
to the continuous flow, &c. (as in
the longest duration of the life of plants, &c. (All as in verses 81-84. Substitute are here which called vanaspati andpanaka, plants,
Ten thousand
years
is
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 livingbeings. (107)
b.
/3.
The movable beings are a. the Fire Lives, the Wind Lives, and 7. those with an organic
;
body these are the three kinds of movable beings. Learn from me their subdivision. (108) subtile and a. The Fire Lives are of two kinds and both of them are either fully gross ones
:
;
developed or undeveloped. (109)
The
kinds
fire;
:
gross and fully developed ones are of many flame of coal, burning chaff, fire, and
(no)
Meteors, and lightning, and

besides.
1
many
other kinds
2 3
Krz shTzakanda, Nymphaea Rubra. Va^rakanda of the Sanskrit Koshas. .Surawa, Arum Campanulatum. A^vakarwa. Ajvakanza is a tree, Vatika
Robusta.
UTTARADHYAYANA.
subtile Fire Lives are but of
The
there
is
one kind, as
The
variety, (in) subtile species, &c. (see verses 79-84.
no
Sub
i
:
stitute Fire
Lives for Earth Lives.
In verses
I4f.,
corresponding to verses 81, 89,
and 103, read
the
longest duration of the life of Fire Lives is three the rest as above). (112-117) days, &c. The Wind Lives are of two kinds, &c. (as in f3.
;
verse 109).
(i
18)
The
kinds
:
gross and fully developed ones are of five 2 thick winds 3 high squalls \ whirlwinds
, , ;
winds, low winds (119) And the Sa;^vartaka 4 wind, &c.
thus they are of
Wind Lives are but of one kind, as no there variety. (120) The subtile species, &c. (as above 79-84. Substi In verse 123, tute Wind Lives for Earth Lives.
subtile
is
many The
kinds
5
.
the longest duration corresponding to 114, read: is of the life of Wind Lives three thousand years
;
the rest as above). (121-126)
Utkalik a,
intermittent winds.
to the
Ma#<alik
the oceans According which are situated below the Ratnaprabha-hell, or which support the heavenly Vimanas, and have the density of snow. Perhaps the notion
is
comm.
these winds blow
on
similar to that of the
Hindu astronomers, who
fancied
that the heavenly bodies were set in motion called pravaha. See Surya Siddhanta II, 3.
4
by cords of wind
This seems
to
destruction of the world.
be the hurricane which causes the periodical But Devendra says: Sawvartaka is
a wind which carries grass, &c., from the outside into a particular
place/
5
Though
five
in the preceding verse it was said that there are kinds of wind, six are enumerated, and more are implied
by the
&c/
LECTURE XXXVI.
2IQ
Movable beings with animals) are of four kinds

7.
:
organic bodies (i.e. i. those possessing two
organs of sense, ii. those with three organs, iii. those with four organs, iv. those with five organs. (127)
Beings with two organs of sense are of two kinds subtile and gross ones. Both are either
i.
:
fully
developed or undeveloped.
(128)
,
Learn from
me
their subdivision \
Worms, Somangala, Alasa 2 Maivahaya 3 muha 4 shells, conches, Sankha/zaga 5 (129)

,
; .
..
Vasi-
Palloya, Aûllaya, cowries, leeches, Malaga, and -/sfandaâ 6 ( 1 30) 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
verse 80). (132)
1
to the continuous flow, &c. (as in
the Prakr/t
As many of these lower animals are not known to us, I give names of those which I cannot identify. Devendra
:
Some of them are well known, the remaining ones are to be explained according to tradition/ The explanation of this in the Ava/uri is fuller. passage
says
2
small
poisonous
animal.
According
to the
GivaviMra Vrz tti V,
Petersburg Dictionary, s. v. 16, they are earth-snakes
(bhunaga), which originate in the rainy season A-rlesha, i.e. about the beginning of July.
3
when
the sun
is
in
the larvae of
4
According to the description of the Ava/fcuri, Phryganeae seem intended. According to the Givaviara VWtti, they are called /fcuêli in Guzeratt
Matrz vahaka.
Vasimukha,
explained:
Whose mouth
is
like a chisel or
adze.
There are many
insects, e.g. the Curculionidae,
which
suit
this description.
5
6
Aândaa = Akavrz ksha

tti
Sarikhanaka,
V,
1 6,
very small, conch-like animals/

(?).
Vn
According to the GivaviHra
called
Aksha
they are animals living in water and on land, and are in the vernacular (samayabhasha).
22O
UTTARADHYAYANA.
duration of the
is
of sense
is
life of beings with two organs twelve years at the utmost the shortest less than a muhurta. (133) The longest duration of the body of beings with
;
The
two organs of sense is a Sawkhyeya (or measurable the time) if they do not leave that (kind of) body shortest is less than one muhurta. (134)
;
135, 136
= 83,
84.
Substitute
beings with
two
organs of sense for Earth Lives.
Beings with three organs of sense are of two kinds subtile and gross ones. Both are either Learn from me fully developed or undeveloped.
ii.
:
their subdivision. (137)
Kunthu ants, bugs, Ukkala, white ants, Ta;za2 hara, Kaâhara, Maluga Pattaharaga (138)
1
, ,
;
Duga
kernel
shining of the cotton-seed,
like lead,
which originate
Sadavari,
in
the
centipedes,
Indagaiya; (139)
Thus they are of many kinds. Cochineal, &c. All of them live in a part of the world only, they
do not
everywhere. (140) beings with 141-145 = 132-136. (Substitute The longest duration, &c., three organs of sense.
is
live
forty-nine days, verse 142

iii.
133.)
Beings with four organs of sense are of two kinds subtile and gross ones. Both are either
:
or animalcules are also called Amiddhari, see con them, cerning Kalpa Sutra, Rules for Yatis, 44, part i, p. 304. I give in the text the Prakr/t form of the words I cannot identify.
1
Kunthu
Maluka
is
the
of course, here denote
name of some
lice,
a plant, animal.
Ocimum The
<7ivavi/fcara
Sanctum. It must, enumerates
many
other animals,
bugs,
different
kinds of larvae living
The trzVzahara, kash/âhara, in dung, corn, &c. hara seem to denote different kinds of ants.
and patra-
LECTURE XXXVI.
developed or undeveloped.
subdivision. (146)
221
Learn from
me
their
Andhiya, Pottiya, flies, mosquitoes, bees, moths, Dhinkaâ and Kankaâ (147) Kukkuda 1 Singiriî, Nandavatta 2 scorpions, Z?61a,
;
, ,
crickets, Virali,
A/Mivehaya; (148) A^îla, Sahaya A///&ir6<âya, VLitta,

3
,
Vi/ittapat-
taya
Uhiwâliya,
alakari,
Niya, and Tantava-
gaiya. (149)
These and others are the beings with four organs

of sense.
136.
All of them, &c. (the rest as in verses 131Substitute beings with four organs of sense/
&c.,
is
The longest duration, = 152 (150-155)

iv.
:
six
months, verse
133} Beings with five organs of sense are of denizens of hell, animals 4 men, and four kinds
,
gods. (156).
a.
Denizensofhell
seven hells
;
are of seven kinds accord ing
to
the
they are
called
Ratnabha,
Sarkarabha, Valukabha; (157)
Pankabha, Dhumabha, Tama, and Tamatama. Thus the seven kinds of denizens of hell have been
enumerated. (158)
All the (denizens of hell) live in a part of the
Kukku/a
is
given in the dictionaries as the
name
of a small
lizard.
2
Nandyavarta
and of a
shell.
occurs elsewhere as the

It
name
of a particular
can be neither of these in our passage, as both animals belong to other classes than the âturindriyas.
fish,
3
Etymologically
flies
4
with many-coloured wings.
Probably butter
are intended.
intended by
Apparently only the higher animals are lower animals, from the insects down wards, being enumerated in the preceding classes of beings.
this term, the
Tirikkha = tiryak.
222
UTTARADHYAYANA.
;
world only they do not live everywhere, &c. in verses 79 and 80). (159, 160) In the first hell the longest duration of their
is
(as
life
one Sagaropama
(
1
the shortest
is
ten thousand
years.
61)
In the second hell the longest duration of their is three Sagaropamas; the shortest is one life
Sagaropama
is
1
.
(162)
In the third hell the longest duration of their life seven Sagaropamas the shortest is three Saga
;
ropamas. (163) In the fourth hell the longest duration of their the shortest is seven life is ten Sagaropamds
;
Sagaropamas. (164)
In the
is
fifth hell
seventeen
the longest duration of their life the shortest is ten Sagaropamas

;
Sagaropamas. (165)
is
In the sixth hell the longest duration of their life twenty-two Sagaropamas; the shortest is seventeen
Sagaropamas. (166) In the seventh hell the longest duration of their

life
thirty-three Sagaropamas twenty- two Sagaropamds. (167)
is
the shortest
is
The
length of the
life
of denizens of hell
is
also
that of their continuance in the
with regard both to of it. (168)
same kind of body, the longest and shortest duration

(Substitute, denizens of
Verses 169, 170 = 83, 84.

hell.)
b. The animals which possess five organs of sense are of two kinds, those which originate by gene-
It will
be seen that the longest duration of
life
in
each
hell is
always equal to the shortest in the preceding one.
LECTURE XXXVI.
,
223
ratio aequivoca 1 and those which are born from

the
womb.
(171)
i.
Either of them are again of three kinds:

2. terrestrial,
aquatic,
and
3.
aerial animals.
Learn from
Makaras,
me
and
their subdivision.
1.
(172)
crocodiles,
Fishes,
tortoises,
Gangetic porpoises are the five kinds of aquatic animals. (173)

174, 175
159, 160.
life
2
;
The
is
longest duration of the
one Krore of former years than one muhurta. (176)
of aquatic animals the shortest is less
longest duration of the aquatic animals continuance in the (same kind of body) is from two
to nine
3
The
Krores of former years. (177)

reptiles are the
178
2.
= 83.
two kinds of
are of four
:
Quadrupeds and
terrestrial animals.
The quadrupeds
kinds; listen to my description of them (179) &c. (1) Solidungular animals, as horses,
;
(2) Biungular animals, as cows, &c.; (3) Multiungular animals, as elephants, &c.;
(4)
Animals having
toes with
nails,
as
lions,
&c. (180)
The
walk which move on their breast, as snakes, &c.

are again of
1
i. those which reptiles are of two kinds on their arms, as lizards, &c., and 2. those
:
Both
many
kinds. (181)
SammurMima.
organ does not
They grow by
According
fully
assimilating the
materials
their
in their surrounding.
to a
second explanation,
internal
2 3
develop.
See page 16, note i. This is, according to the Ava/uri, the meaning of
puhuttaw
prz thaktvam.
224
182,
UTTARADHYAYANA.
183=159,
60.
of the life of terrestrial longest animals is three Palyopamas the shortest is less
The
duration
than one muhurta. (184)
The
longest duration of the terrestrial animals
continuance in the (same kind of) body is three Palyopamas plus from two to nine Krores of former
years; the shortest 186 = 83.
3.
is
less
than one muhurta. (185)

those
Winged animals
are of four kinds:

l
,
with
membranous wings
those
with
feathered
,
2 wings, those with wings in the shape of a box and those (which sit on) outspread wings 3 (187)
.
188, 189
159, 160.
life
The
is
of aerial animals
;
an Asa^khyeya-part of a Palyopama 4 est is less than one muhurta. (190)
the short
The
longest
in
duration
the
(of the
aerial
animals
body) is an Asa;^khyeya-part of a Palyopama plus from two to nine Krores of former years the shortest is less than one muhtirta. (191)
continuance
same
kind
of
192, 193
c.
Men
159, 160. are of two kinds
listen to
my
description
,
of them:
men originating by generatio aequivoca 5
and men born from the womb. (194) Those who are born from the womb are of three
1
E.g. the /fcarma/a/akas or bats.
Samudga. These interesting birds are said to live outside the Manush6ttara, or world inhabited by men.
3
The comm. do not tell us what kind of birds is The comm. do not explain this expression
;
intended.
the
it
meaning,
therefore,
5
is
doubtful.
I give
literal
translation of
in this
and
the next verse.
See page 223, note
i,
on verse 171.
LECTURE XXXVI.
kinds
:
225
\
those
living
2
.
in
the
Karmabhumi
those
living in the
Akarmabhumi, and those
living
3
,
on the
4
minor continents
They
(195) have, in the same order, fifteen
thirty
and twenty-eight subdivisions. numbers handed down. (196)
These
are
the
Men
of as
originating by generatio aequivoca are many kinds. They all live but in a part of
the world. (197)
Verses
for
d.
198-202 = 183-186.
)
;
(Substitute,
listen to
;
men
descrip
;
terrestrial animals.
Gods
are of four kinds

i.
my
tion
3.
of them:
;
Bhaumeyikas
2.
Vyantaras
6yotishkas
4.
Vaimanikas. (203)
There are ten kinds of Bhavanavasins ( = Bhau = meyikas), eight of those who live in woods ( Vyan taras), five of ^yotishkas, and two of Vaimani
kas. (204)
1.
The Bhavanavasins
Suvama-, Vidyut-, Agni-, and Ghamka-(Kumaras 5 ). (205)

2.
the Asura-, Ndga-, Dvipa-, Udadhi-, Vata-,

:
are
The
eight kinds of
Vyantaras
are:
Concerning Karmabhumi, see part
uri places the

it
Akarmabhumi
first,
i. The Avai, p. 195, note but the next verse proves that
originally stood in the second place. 2 These are seven groups of islands situated off the eastern
and
western ends of the Himalaya, which are inhabited by fabulous

races.
3
in Airavata,
4
According to the Ava/uri, there are and five in Videha.

Viz. five in each of the six
five
kinds in Bharata,
five
Akarmabhumis
Haimavata, Hariis
varsha, Hairawyavata, Devakuru, and Uttarakuru. 5 According to the commentaries the word kumara
to
be
supplied after
[45]
each of the ten names.
226
UTTARADHYAYANA.
Bhutas, Yakshas, Rakshasas,Kinnaras, Kimpurushas,
Mahoragas, and Gandharvas. (206) 3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of
the (^yotishkas. (207)
4.
a
b
f
The Vaimanika gods are of two kinds those who are born in the heavenly Kalpas, and those who are born in the regions above
:
them
a.
1
.
(208)
The former
:
are of twelve kinds
those
who
live in (the following Kalpas, after
which they are 1 named) Saudharma, âna, Sanatkumara, Mahendra, Brahmaloka, and Lantaka (209)
;
Mahaûkla,
and A/yuta.
Kalpas. (210)
f
6>
Sahasrara, Anata, Pra/zata Araâ, These are the gods who are born in
,
are born in the regions above a the Graiveyakas 3 the Kalpas are of two kinds 4 and ft the Anuttaras The Graiveyakas are of
. :
The gods who

.
nine kinds. (21 1) a The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of
.
the middle
(212) of the middle, the highest of the the lowest of the highest, the middle of middle,
;
The middle
the highest; (213) The highest of the highest.
These are the Grai-
veyaka gods.
1
They
2
are termed
Kalpopaga and Kalpatita.
am
not sure that these are the correct Sanskrit forms of the
;
two
3
last
I.e.
Kalpas
those
the original has

live
Aaya
and
Pa/zaya.
who
on
the
neck
(griva), i.e.
on
the upper part
of the universe.
4
I.e.
those above
whom
there dwell
no other gods.
LECTURE XXXVI.
.
227
P The Viâyas, the Vaiâyantas, the G-ayantas, the Aparaîtas (214) And the Sarvarthasiddhas these are the five
:
kinds of Anuttara gods. These and others besides are the
Vaimanika gods.
(2
5-2
many kinds = 59-1 60)

1
of
The
life
of the Bhau-
meyika gods is somewhat more than a Sagaropama, the smallest ten thousand years. (218) The longest duration of the life of the Vyantaras
is
one
Palyopama, the shortest

life
is
ten
thousand
years. (219)
The
is
of the Gyotishkas
the shortest
one Palyopama plus one hundred thousand years, is the eighth part of a Palyopama. (220)
The
longest duration of
is
life
in the
two Sagaropamas, the kalpa Palyopama. (221)
Saudharmashortest is one
(In the same way (a) the longest, and (6) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give
in the sequel the
In
lâna Kalpa
substance only of each verse.) (a) is somewhat more than a
Sagaropama, (b) somewhat more than a Palyo pama. (222) In Sanatkumara Kalpa (a) is seven, two ($) Sagaropamas. (223)
In Mahendra Kalpa
(a) is
($)
seven
Sagaropamas,
somewhat more than somewhat more than

is
two. (224) In Brahmaloka

(S)
Kalpa
(a)
(a)
ten
Sagaropamas,
seven. (225)
In Lantaka Kalpa
(S) ten.
is
fourteen Sagaropamas,
(226)
228
UTTARADHYAYANA.
is
In Mahasukla Kalpa (#) 1 (227) (6) fourteen

.
seventeen Sagaropamas,
eighteen Sagaropamas,
nineteen
In Sahasrara Kalpa (6) seventeen. (228) In Anata Kalpa

(6)
(a) is
(a)
is
Sagaropamas,
eighteen. (229)
In Praâta Kalpa
(8)
(a)
is
twenty Sagaropamas,
nineteen. (230)
In Araâ Kalpa
(5)
(a)
is
twenty-one Sagaropamas,
twenty- two Sagaropamas,
is
twenty. (231)
In A/yuta Kalpa
(6)
(a) is
twenty-one. (232) In the first (Graiveyika region) (a) Sagaropamas, (6) twenty- two. (233)
twenty-three
In the second (Graiveyika region) (a) is twentyfour Sagaropamas, (6) twenty-three. (234)
In the third (Graiveyika region)
(a) is
twenty-five
Sagaropamas,
(S)
twenty-four. (235)
is
In the fourth (Graiveyika region) (a)
twenty-six
Sagaropamas,
In the
fifth
(S)
twenty-five. (236)
(a) is
(Graiveyika region)
(S)
twenty-seven
is
Sagaropamas,
twenty-six. (237)
(a)
In the sixth (Graiveyika region)

(S)
twenty-
eight Sagaropamas, In the seventh (Graiveyika region) (a) nine Sagaropamas, (6) twenty-eight. (239)
twenty-seven. (238)
is
twentythirty
In the eighth (Graiveyika region)
(a)
is
Sagaropamas,
(<$)
twenty-nine. (240)
(a) is
In the ninth (Graiveyika region)

(S) thirty.
thirty-one
(241) Sagaropamas, In the four heavens (of the Anuttara gods), be-
From
this verse to verse
241 the length of
life
increases
by
one Sagaropama
in each following class of gods.
LECTURE XXXVI.
1 ginning with Viâya
22Q
Sagarothere
is
(a)
is
thirty-three
pamas,
(<5)
thirty-one. (242)
In the great
Vimana Sarvartha(siddha)
no difference between the longest and shortest duration of life, but it is always thirty-three Sagaropamas. (243) The longest and shortest duration of the gods
(continuance in the same kind of) body
that which has been given for their
life.
is
equal to
2
,
(244, 245
246=159,
60)
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
3 principles of reasoning
,
We
and believing
in
it,
a sage
years,
should delight in self-control. (248) After having lived as a .Sramawa

a sage should
religious exercises. (249)
many
4 mortify himself by the following
The longest
years
;
duration of the mortification

;
is
twelve
the middle, one year
and the
shortest, six
months. (250)
1
Viz. Vi^-aya, Vaiâyanta, (rayanta, and Apara^-ita. Two MSS. (A and D) insert after verses 245 the following two
:
The longest interval between a GraivSyika s leaving his rank in Anata, &c., and being again born to it, is an endless time, In the case of Anuttara the shortest is from two to nine years.
verses
gods the longest interval is a Sagaropama plus one Sawkhyeya, the shortest is from two to nine years.
3
Naya.
The
i,
last
is
self-mortification,
with death,
in part
p.
intended here.
ff.
sawlekhana, which is to end Some details about it will be found
74
UTTARADHYAYANA.
In the
first
,
four
in
dressed food 1
years he should abstain from the second four years he should
keep various fasts. (251) 2 During two years he should eat AMmla 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 During the whole year he should eat long fasts.
;
but small portions of A/amla 2
(253)
During the (last) year a sage should make the ends of two consecutive fasts meet 3 and should
,
break his fast after half a month or a whole month, he dies). (254) (till
The
following (Bhavanas), Kandarpa-, Abhiyo3
gika-, Kilvisha-, M6hawill lead to evil ways
and Asuratva-(Bhavanas 4), e. bad (i. they are births)

;
obnoxious at the time of death. (255)
Those
souls
who
cherish heretical opinions,
commit
sins, and kill living beings, will not reach Bodhi at the time of death. (256) Those souls who cherish orthodox opinions, do
not commit
will
sins,
and are enveloped
in
white Le\sya,
reach Bodhi at the time of death. (257)
fasts
Vigai-niûhawa. The meaning is that at a monk should eat aMmla, nirvikrz tika, &c.
is
the end of his
In the AvaX uri
a verse from the Nmtha/urni

for the
2
quoted, which gives the same rule
= aMmaka
3
Ayama = aMmla.
Koîsahiyam
second four years.

Is this the
same thing
as the
ayamaga
2.
mentioned XV, 13?
See above,
ayamam = ko/isahitam
p. 72,
note
aâmlam.
:
The
commentators give two explanations of this phrase (i) Having fasted one day, one should take a/amla on the next day (2) one should on the second day continue to abstain from aMmla.
;
The
ff.
definition of these technical terms is given below, verses
262
LECTURE XXXVI.
231
Those
mit
sins,
souls
who
cherish heretical opinions,
com
and are enveloped in black Le\$ya, will not reach Bodhi at the time of death. (258) Those who love the creed of the and will be and free from the pure piously practise it, soil (of passions), and will (in due time) get out of
<9inas
the Circle of Births. (259) The miserable men who do not of the
know
the creed
G mas,
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 this very reason worthy to
good
qualities, are for
hear the doctrine of
salvation
1
.
(261)
He who by ribaldry and buffoonery,

habits
and appearance, by jests other people, realises the Kandarpa-Bhavana. (262)

practise spells and besmear their body with ashes for the sake of pleasure, amusement,
by his comical and words amuses
Those who
or power, realise the Abhiyogika-Bhavana 2 (263) The deceitful man who reviles the sacred lore, the Kevalins, the teacher of the Law, the Sarigha, and
.
the monks, realises the Kilvishika-Bhavana. (264)
He who
faith
in
continuously angry, and who puts his prognostics, realises the Asuratva-Bhais
vana. (265)
Those who use weapons,

1
eat poison, throw themAvaûri renders the
A16kana = jramawaphalam. The

They
original,
last
phrase:
are able to bring about the
salvation of others.
The
2
however, has
to being
soum,
genii
to hear/
The Abhiyogidevas
are
who
serve
the
;
Bhavana leads
born as an Abhiyogideva Bhavanas, as a Kilvishadeva and an Asura.
This gods. the next two
UTTARADHYAYANA.
selves into
scribed
by
or water, and use things not pre the rules of good conduct, are liable to
fire
be born and to die again and again. (Such persons realise the Moha-Bhavana.) (266) The enlightened and liberated 6âtrz (putra) has
thus delivered Thirty-six Lectures of the Uttara1 2 dhyayana which the pious approve of. (267)
,
in the original.
here the meaning pradhana/best, prominent/

tion
is
The commentators give uttara The same explana
given by the scholiast on the Nandi (Weber, Sacred Litera
ture of the Jains, p. 124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six
apu/Ma-vagaraaiw,
dhyayana
2
;
which are
identified
by one commentator
147) with the Uttara
of the Kalpa Sutra (Lives of the (rinas,

for
uttara
also
means
last/
Bhavasiddhiya
bhavasiddhika, explained by bhavya.
SUTRAK7?/TANGA.
SUTRAK^/TANCzA.
FIRST BOOK
CALLED
1
.
FIRST LECTURE,
THE DOCTRINE
2
.
FIRST CHAPTER.
know what causes the bondage of and knowing (it) one should remove 3 it. (âmbusvamin asked Sudharman): What causes the bondage (of Soul) according to Mahavira ? and what must one know in order to remove it ? (i)
should
Soul,
One
(Sudharman answered) He who owns even a small property

:
in living or
it,
or consents to others things holding not be delivered from misery. (2)

lifeless
,
will
Srutaskandha.
Its
i.e.
Sanskrit
the
Gathashoâjaka,
called Gatha.
It
is
title mentioned by Silanka book whose Sixteenth Lecture
is
is
the Uttaradhyayana XXXI, 13 of the sixteen Gathas; see above, p. 182. 2 Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti
mentioned in
by the
name
(verse 29).
subject of this lecture is more fully treated in First Lecture of the Second Book.
!
The
15-33 of the
Tiu//i--a.
The commentators
is
translate this
is
word tro/aye t,
evident from the
but the true Sanskrit original
ativarteta, as
form atiu//anti
4
in
I,
2,
22.
Living and
lifeless
things as
we understand
these words, not
236
If a
SUTRAKK/TANGA.
man
kills living beings,
or causes other
men
to kill them, or consents to their killing them, his
iniquity will go on increasing. (3) sinner who makes the interests of his
kinsmen
and companions
his
own,
will suffer
much;
for the
to heart
number of those whose

constantly increases. (4) All this, his wealth
interest
he takes
and
his
nearest relations,
;
cannot protect him (from future misery) knowing (this) and (the value of) life, he will get rid of
Karman.
(5)
2
,
Sra.ma.nas and Brahmaâs, who ignore and deny these true words 3 adhere (to their own tenets), and are given to pleasures. (6)
,
Some men
Some 4
These
5
;
profess (the exclusive belief in) the five

:
gross elements
five
earth, water,
fire,
wind, and
air.
(7)
gross elements (are the original causes of things), from them arises another (thing, viz.
atman)
for
on the dissolution of the

(8)
(five
elements)
living beings cease to exist.

as the (rainas do.
The
original has:
beings possessed of
latter are,
intellect,
/fcittamantaw aîttaw va, and things without intellect. The
according to (âina notions, living beings îva as well

those
in
as inanimate matter.
author of
whose family he is born. -Stlanka, the Tika on the Sutrakrnahga, names the Rash/raku/as or Razors in order to illustrate what is meant by
Literally,
the
oldest
family.
2
According to
-Sllarika the
Bauddhas, Barhaspatyas, and others

intended.
are intended.
Grantha, passage in a book. The verses 2-5 are They are the Nastikas or .ATarvakas. 5 In other words the Atman is produced by the But there is, it would seem, but one Atman, for in verses
4
:
elements.
1 1,
12,
we
have another heretical philosophy which acknowledged a plurality

of transient
atmans.
BOOK
*
I,
LECTURE
I,
CHAPTER
I.
237
it is but one pile, pre the so many forms, intelligent (principle, viz. the at man) appears under various forms as the
And
as the Earth, though
sents
universe 1
(9)
fools.
Thus say some

on
takings,
their theory that)

2
(But how can they explain the man engaging in under

a
sin, will
who has committed

?
himself suffer
severe pain
Everybody,
These
(10) fool or sage, has an individual soul. souls exist (as long as the body), but after
;
death they are no more
there are no souls which
are born again, (u) There is neither virtue nor vice, there is no world beyond on the dissolution of the body the individual
;
ceases to be.
When
man
(12) acts or causes another to act,
it
is
3
.
not his soul (atman) which acts or causes to act 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 4 say that there are five elements and that
1
This
is
the doctrine of the Vedantins.
If there
were but one
of works done by one
atman common to all men, the fruit man might accrue to another. For the
this passage,
atman
3
is
the substratum of merit

there
is
Though
the
and demerit. no doubt about the meaning of

is
still
construction
so
elliptic
that
may have
failed
to
understand the connection of the parts of the sentence. * This is the opinion expressed by .Saraka and in the early law-books, see Professor Jolly s paper in the Transactions of the
Ninth International Congress of Orientalists,

ascribes
it
vol.
i,
p.
456.
-Silahka
to the
Sankhyas and -Saivadhikarins.
238
the soul a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are
is
eternal.
(15)
(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
These
very nature
V
2
(16)
Some
soul)
is
fools
momentary
existence.
say that there are five skandhas of They do not admit that (the
from,
different
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
a/zayas
fire,
say that there are four elements
earth, water,
and wind, which combined form

:
the body (or soul?). (18) (All these heretics say)

houses, in woods, or on
all
1
Those who dwell

(19)
in
hills, will
be delivered from
misery
if
they adopt our creed.
Niyatibhavam agaya. Niyati is explained by nityabhava. Viz. the Bauddhas. The five skandhas are explained in the
i. rupaskandha, or substances and vedanaskandha, feelings, as pleasure and pain; vi^-Mnaskandha, perceptions of the qualities of things;
commentary
3.
as
follows:
their qualities;
2.
sawg-/zaskandha, perception and knowledge of things; skaraskandha, merit and demerit.

4.
3
5.
saw-
Identical,
i.e.
a product of the elements as the
jârvakas
maintain.
(7aâya, which is explained in the Dipika by ^wanaka = pawîtawmanya, denotes the Bauddhas. I think that the word may be derived from yana vehicle/ which the Buddhist used
4
two sections of the church, viz. the Hinayana and Mahayana schools. The commentator quotes a various reading: avare forâwaya, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. -Silarika comments on the reading aware first, and then on
to designate the
BOOK
I,
LECTURE
I,
CHAPTER
2.
239
Life,
But they do not cross the Flood of
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 Sa^sara, who,

ignoring, &c. (21)
They
who, &c.
clo
not reach the
end of transmigration,
(22)
They do not put They do not put They do not put They will again
an end to birth, who, &c. (23) an end to misery, who, &c. (24) an end to death, who, &c. (25) and again experience manifold
is full
1 pains in this ring of the earth, which disease, and old age. (26)
of death,
The
said that they will
highest 67ina, Mahavira the Gnatriputra, has undergo births without number,
in all sorts of existences.
being placed
(27)
Thus
say.
SECOND CHAPTER.
2 Again some say:
individual souls
proved that there are they experience pleasure and pain;

It
is
and (on dying) they lose their But misery (and pleasure)
;
state of
is
life,
(i)
how could it souls) themselves as Pleasure time, &c.) ? (agents,

beatitude
3
not caused by (the be caused by other
and misery, final and temporal (pleasure and pain) are not
Aâkravala.
They
are
the
3.
fatalists
whose peculiar opinions are
stated
in verses 2
*
and
Sehiya^z = saiddhikam, i.e. mokshe bhavaw 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
caused by (the souls) themselves, nor by others but the individual souls experience them it is the This is what they lot assigned them by destiny.
;
(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
l
.
(4)
Thus (say) men if they

;
some
act
heretics
2
;
they are very bold
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)
;
but do not dread (As) they dread safe places, and fear, traps they are bewildered by ignorance
;
and run hither and thither

If they did
(7)
jump over the noose or pass under it, the stupid they would escape from the snare but 3 animal does not notice it (8)
;
;
The unhappy
animal, being of a
is
weak
intellect,
runs into the dangerous (place), snare, &c., and is killed there; (9)
doctrines are afraid of
caught
in
the
So some unworthy Sramanas who hold wrong

what
is
free
from danger,
and are not
afraid of real dangers. (10)
The
fools
dread the preaching of the Law, but
To
render niyataniyata/w.
usually translated
par.rvastha<
P a s a 1 1 h a,
outsider, those
who
do not acknowledge true arguments; another rendering ispaâstha

held in bondage.
5
Dehati
pasyati.
The form dekkhati
occurs
in
the
Prak/Yt of plays.
BOOK
I,
LECTURE
I,
CHAPTER
2.
241
they do not dread works, being without discernment
and knowledge, (n) 2 deceit 3 and wrath 4 Shaking off greed \ pride one becomes free from Karman. This is a subject (which an ignorant man, like) a brute animal, does
,
not attend
to.
(12)
The unworthy
this, will incur
heretics
who do
not acknowledge
death an endless -number of times,
deer caught in a snare. (13) All Brahma/zas and .5rama;/as contend that they possess the knowledge (of the truth), but the creatures
like
in the
As
a Mle///za
whole world do not know anything. (14) 5 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 Mle//va.
(15, 16)
The
to
speculations
;
knowledge
of the Agnostics cannot lead they cannot reach the truth by

it
themselves,
still
less teach
to other
men. (17)
As when
follows a
man in a wood who does not know it, guide who also does not know it, both
a
place),
being unacquainted (with the

trouble
;
come
to great
(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
Savvappaga = sarvatmaka, lobha. Viukkassa = vyutkarsha, mana.
8
5
Numa =
It
is
maya.
Appattiya
krodha.
worthy of note that the Mle/Wâs here are represented
as not understanding the language of the Aryas.
[45]
242
SfjTRAKtf/TANGA.
to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz.
self-control).
(20)
philosophers) do not apply to others for arguments, but they continue to err because 1 they believe their own arguments to be right (21)
.
Thus some (wrong
Thus arguing according

about what
is
to their light,
and ignorant
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 2 (23)
.
There is the doctrine of the Kriyavadins 3 which has been previously explained it augments the of misery worldly existence of those who do not
,
;
well consider the nature of acts.
He who
not do
it
(24) intends (to kill) a living being but does 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
4
.
(25)
The last part of the verse might also be translated because these fools believe the subject to be cleared up (ma/zg-u) by their
:
own arguments/
There is a play on the words viussanti and viussiya, in the last line of this verse viussanti is a denominative verb from
;
viusa = vidvan, and

3
is
translated
vidvan iva /arati. Viussiya
men who
is
See above, p. 83. -Silarika defines the Kriyavadins here as contend that the principal means of reaching Moksha
/
4
take If one of the place in order to induce the Karman on the soul. essential conditions which constitute the guilt of slaughter (hiwsa),
aityakarma, the construction of sanctuaries. An intentional killing of a living being must actually
BOOK
*
I,
LECTURE
I,
CHAPTER
3.
243
:
one s own
1
There are three ways of committing sins by 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 Nirvana. (27) *A layman may kill his son (during a famine) and
will
a wise (monk) who partakes of the meat, 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
eat
him
carefully
(29)
pleasure, who think that the above-mentioned doctrines will save them, commit
Men
attached to
sins.
(30)
getting into a leaky boat, wants to reach the shore, but is drowned during the
As
a blind-born
3
man
passage
to
some unworthy, heretical 6rama;2as wish get beyond the Circle of Births, but they are
,
so
whirled round in
it.
(31, 32)
Thus
say.
THIRD CHAPTER.
should eat forbidden food which a pious has prepared for some guest, and which food (layman) has been mixed up with even thousand (times more
If a
monk
is
wanting the Karman
is still
produced
a firm hold of the soul, but merely the opinion of the Kriyavadins.
1
however, it does not take This is of course touches it.

;
this interpretation is against

2
According to *Silanka the father too would not be guilty but good sense and grammar. This is the answer of the Siddhantin to the foregoing pro
;
positions.
3
The same
verse recurs below,
I,
n,
30.
244
1
sfiTRAKtf/TANGA.
pure food)
he would be neither monk nor lay
man,
(i)
not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless
,Srama#as
who do
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 ânkas
and herons. (2-4)
We
(or
is
sophers)
hear also of another error of some (philo some say that the world has been created
:
(5) governed) by the gods, others, by 4 the created Lvara, been has it Some say that by others that it was produced from chaos, &c., this world with living beings and lifeless things, with its
Brahman.
variety of pleasure and pain. (6) The great &shi 5 said, that the world has been created by Svayambhu; Mara originated Maya, therefore the world (appears to be) uneternal. (7) Some Brihmawas and .Sramatfas say that the
This might also be translated: though the food passes through the hands of a thousand men before he accepts it. 2 The commentators offer three vaiâlika. Vesaliya
1
viâla^ samudras tatraexplanations of this word, (i) marine, the to genus called vi.rala; (3) big, belonging bhava/^;
(2)
vijala.
3
Devautte.
This
is
either
devair upta, sown,
i.e.
produced
the gods. by the gods, or devair gupta/^, governed by 4 and the of The adherents Sahkhya philosophy, or the Yoga
theistical
and
atheistical
followers of the
latter,
are
apparently
the
meant by
5
some and
others/
of
The commentators unfortunately have not preserved Vishnu the great &shi they identify Svayambhu with
;
name
or
one
else.
This Svayambhu,
afraid that the earth should

alias
some become
overcrowded, called to help Yama,
Mara, who with the help of
Maya 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

truth.
of their
that the world has been created,
own maintain do not know the

l
.
Nor will (the world) ever perish. (9) K now that 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
r
tude), but that in that state it will again defiled through pleasant excitement or hate,
become
(n)
free
(According
to
them 2 ) he who has

monk,
will
lived on earth
as a restrained
afterwards
become
from Karman.
which was free from defilement becomes again defiled, so (will be the
clear water
soul).
As
(12)
wise
man
do not lead a
should consider that these (heretics) life of chastity, and that all these
disputants proclaim their (to the others). (13)
own
creed in opposition
3 (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
It is
not given us by any of the above-mentioned agents
whom
the opponents believe to have created the world. 2 According to Silahka the followers of Gosala
ra-rikas
are meant.
The
Vai-yeshika philosophy. .Oaluka Rohagupta, see part i, p. 290. The name Traira-sika is said to have been given to these philosophers because they admit a third state besides those of the bound and of the liberated.
3
and the TraiGaina followers of the The Trairaîka .Sakha was founded by
latter
are
the
According to -Stlanka the Saivas and Ekada/zîns are meant.
246
their senses
SUTRAKK/TANGA.
under control and possess everything to

1
.
be wished
for
(14)
Some
On
say that they will be perfected and sound. the head of Perfection some men are infatuated
with their
own
doctrines. (15)
will whirl
;
But these uncontrolled (men)

they
will rise
2
.
round
in
the beginningless (Circle of Births)
Kalpa from their sphere to become the lowest
after a
of Asuras
(16)
Thus
say.
FOURTH CHAPTER.
These
their
(philosophers)
3
who
passions) cannot help you
are vanquished (by in cases where a
sinner
perishes
though having given up their

will
former occupations they

matters, (i)
give advice in worldly
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)
possessions and reach but engage undertakings (may perfection) a monk should take his refuge to those who neither
Some
say that those
who own
in
own
A
1
possessions nor engage in undertakings. (3) wise man should beg food which has been
They
acquire the eight siddhis or magical powers.
I translate the
explanation of the commentary. the sphere of Asuras and sinners.

3
words /M/za asurakivvisiya according to the But they may also mean from
:
various
reading
first
balapa72</itama/n6, being ignorant
commented upon by Silanka is: men who fancy themselves
learned.
BOOK
prepared
(for
I,
LECTURE
I,
CHAPTER
4.
247
and he should accept what is freely given him, without greed and passions he should abstain from overbearing behaviour 1 (4)
somebody
else),
the talk of people some say things which are the outcome of a wrong understand ing and are but opinions of others repeated. (5)
He
should
know
The world is boundless and eternal, it exists from eternity and does not perish 2 (another) bold 3 says that the world is limited, but philosopher
;
eternal.
(6)
say that the knowledge (of the highest authority) is unlimited but the same bold philo
;
Some
sopher says that
limited in every way 4 (7) Some beings have motion, others not it depends on certain conditions whether they are in the one
it is
.
;
state or in the other. (8)
(E.g. big creatures) have one form of bodily exist ence and then another 5 But all are subject to pain hence they should not be killed. (9)
.
This
is
anything.
the quintessence of wisdom not to kill Know this to be the legitimate conclusion
:
Oma#a = apamana.
According
e. g.
to Silafika the eternity of things
means, with these
philosophers, that one
gti,
3
that he
who
thing always retains the same genus or was a man in this life will again be a man intended.
in the next.
According to the commentators Vyasa

is
is
The
doctrine referred to in the text

4
that of the Purawas.
The commentators
opinions
is
interpret this verse
as
if
not two philo
sophical
in
but
only
one
was
knowledge
of
according to
them
Unlimited spoken of. different from omniscience

;
the second part of the sentence

5
limited
refers to the
sleep
Brahman during which he is unconscious. Men are some time embryos, then young men, then
old men.
248
StjTRAKK/TANGA.
from the principle of the reciprocity with regard to

1
non-killing
(10)
Living (according to the rules of conduct), and without greed, one should take care of the highest
good
2
.
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 3 wrath 4 deceit 5
, ,
and greed 6
five
(IT, 12)
Possessing the Samitis and being protected by the Sa^varas, 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
1
say.
Ahiwsasamaya^ = ahi;^sasamataw,
killed, so
:
viz.
as
you do not
wish to be
others do not wish to be killed.
The
last
part of the sentence

real
might also be translated know this to be the meaning of the Law (s a may a) of ahiwsa. The same verse
I,
recurs
2 3
1 1,
10.
A dan a,
Ukkasa
right knowledge, right faith,
and
4
6
Mag-g-/$attha =
I,
utkarsha, mana. Cralaa =^valana, krodha.
right conduct.
5
Numa =
I,
maya.
2, 2,
madhyastha, lobha.
Compare
the similar
29,
expressions in
i,
2, 12,
above, p. 241, notes 1-4, and
below, p. 257.
BOOK
I,
LECTURE
2,
CHAPTER
I.
249
SECOND LECTURE
CALLED
1
,
THE DESTRUCTION OF KARMAN.

FIRST CHAPTER.
(^zshabha 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
is
it
(that are
gone by)
will
never return, nor
easy a second time to

in the
obtain
See,
human
s
birth, (i)
young and old men, even children
mother
womb
die.
its
As
hawk
is
catches a quail, so
2
.
(life) will
end when
of this
time
spent
(2)
The name
lecture,
which occurs
in
its
last
line,
is
veyaliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre. For either word, vaidarika (or rather
vaidalika,
Prakrz t,
cf.
karmavidalana) and vaitaliya may,

or vetaliya.
in
(raina
become vyaliya
apparently intended ; it had not become identical in sound.

that the
play of words was would have been impossible, if both words
We
may, therefore, conclude
language of the author obeyed the same phonetic laws as the aina Prakm exhibited in our MSS., or in other words, that the text has been written down in about the same language in
which
it was The name of the Fifteenth originally composed. Lecture leads to the same inference; for it is called âmaiya (yamakiya) because each of its verses contains the verbal
ornament
2
called
yamaka, and because
it
opens with the words

life
gam aiyaw
beings.
(yad atitam).
here inserts giv&na.
One MS.
giviyam, the
of living
250
suffer for the sake of his parents not easily obtain happiness after this life. pious man should consider these causes of danger and cease to act. (3)
(A man) may
will
he
For
selves,
in this
for their
deeds
world living beings suffer individually for the deed they have done them
;
over
it
they obtain (punishment), and will not get before they have felt it. (4)
gods, Gandharvas, Rakshasas, and Asuras
;
Even
animals
earth, and snakes kings, common people, merchants, and Brahmaâs they all must leave their rank and suffer. (5) and their relations, all pleasures Notwithstanding 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
live
who
on
spent. (6)
Even
a very learned or virtuous man, or a Brah-
ma/za or an ascetic, will be severely punished for his deed when he is given to actions of deceit 1 (7)
.
See, those (heretics)
of truth, but who only about the highest
search for the knowledge do not cross the Sa^sara, talk
who
How
what
is
good (without reaching it). you understand what is near you and 2 beyond ? In the meanwhile you suffer for
will
(8)
your deeds.
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)
He who
Abhintima.
life
According to *Silahka, this world and the next, or domestic and monachism, or the Sarasara and Moksha are meant by the expression what is near you and what is beyond/
BOOK
I,
LECTURE
!
2,
CHAPTER
I.
251
For the life of men will Man, cease from sins 1 come to an end Men who are drowned (in lust, as it were), and addicted to pleasure will, for want
.
not easy to walk on ways where there are minutely small animals. Follow the commandments which the Arhats have
!
of control, be deluded 2 (10) Exert and control yourself

.
For
it is
well proclaimed
3
,
(n)
Heroes
(of faith)
themselves aright, never kill living beings
who desist (from sins) and exert who subdue wrath, fear, &c., will
;
they desist from sins and
are entirely happy. (12) It is not myself alone the world suffer
;
who
suffers, all creatures in
this a wise
man 4
should consider,
and he should patiently bear (such calamities) as

befall him,
As
dung)
without giving way to his passions. (13) a wall covered with a plastering (of dried cowis
make
his
by a shock made thin, so (a monk) should body lean by fasting, &c. He should
Paliyantam. Another explanation of this word, preferred by the commentators, is palyopamasya antar: within, i.e. some
thing shorter than a Palyopama.
2
Or, acquire
3
Karman which
to the
e.
is
to result in delusion.
According
to the sasana
commentators
;
(i.
sutras)
this
practise (control) according has been well declared by the

:
Arhats.
4
Sahie.
This word
is
explained
intent
on
his spiritual welfare,
sometimes by svahita, sometimes byhitena ^Mnadina

I translate
it
sahita^, possessed of knowledge, &c.

derive the
5
wise/ and
for
word from
is
Sanskrit
sahrz daya, the correct Prakrz t
which would be sahiyae.
Cow-dung
to
stuck, in the
a wall to dry there.

is
When
form of flat round cakes, against the cakes are dried a little shake
the
wall
will
sufficient
make them come down, whereby

original
be restored to
its
shape and dimensions.
252
S6TRAK#/TANGA.
abstain from slaughter of living beings. Law proclaimed by the Sage. (14)
This
is
the
a bird covered with dust removes the grey powder by shaking itself, so a worthy and austere
As
who Brahmaâ Karman. (15)

1
,
does
penance,
annihilates
his
old people claim a houseless .Sramatfa as their own, though he begs according to the Law, observes the rules of conduct, and performs austeri
Young and
ties.
People
will
will
even cry themselves hoarse, but

will
they
not captivate him. (16)
Whatever they
they
do
to
move
his pity,
will
however
will cry about their son, they a worthy and virtuous monk or make
not captivate him return to
domestic
life.
(17)
and him home, if though they should bind him and carry
Though they tempt him with

for a (worldly)
pleasures,
he does not care

captivate
life.
life,
they
to
will
not
him or make him
return
domestic
(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

(19)
support
us.
Some
and are thereby deluded
people are (foolishly) attached to others, the unrighteous make

;
them adopt unrighteousness, and they

wickedness. (20) Therefore a worthy and wise
exult in their
man
should be
Mahawa brahman a. The commentator derives the word The word is a synonym of muni, with from ma and root han which it frequently occurs in the same verse and has then been
1
!
left
out in the translation.
BOOK
careful, ceasing
I,
LECTURE
sin
2,
CHAPTER
2.
253
from
and being
entirely happy.
virtuous heroes of faith (have chosen) the great road, the right and certain path to perfection. (21)
The
has entered the road leading to the who controls his mind, destruction (of Karman) who has and body, given up his possessions speech, and relations and all undertakings, should walk about
1
,
He who
subduing his senses.
(22)
SECOND CHAPTER.
sage thinks that he should leave off sins just as and he is not proud of (a snake) leaves its slough or is there any use his Gotra and other advantages
;
;
in
blaming others? (i) 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
of a servant,
if
independent, and he who is the servant 2 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 he who control, a .Sramaâ should walk about 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
;
Veyaliya-maggam.
Maunapada.
254
S&TRAKfl/TANGA.
Law he
;
is
never neglects even the smallest (duty) he neither angry nor proud. (6) 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)
sage has completely mastered the Law, and but the selfish grieve, they to do actions ceased has will not (thereby) recover their (lost) property (9)
;
Know
that
it
world, and very lead a domestic
entails pains in this (viz. property) 2 will great pains in the next.
Who
life
when he knows
that everything
must perish
(10)
One
ment
earth
;
should
(to
know (and renounce)
the great attach
the world), and respect and honours on is a very thin thorn difficult to (for conceit)
pull out.
A
3
.
wise man, therefore, should abandon
worldliness
(n)
should perform postures (as Kayotsarga, on his couch he &c.) alone on his seat, and alone should meditate; excelling in the performance of in austerities, guarded in words, and restrained
thoughts. (12)
1
monk
-Silahka quotes a verse

i,
which the Nagargnniyas

2.
insert here
compare part
2
3
p.
32, note
I take
duhawduha
is
for a
kind of intensive form of duha.

Silarika,
after
This
a rather dark
verse.
explaining
it,
the Nagarûniyas, which may quotes the verse as it was read by are a great obstacle, this honours and thus rendered be Respect difficult to pull out, a wise he should know be the thorn small
:
(or)
man
should remove
it
by the (means we are about
to describe).
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)
;
at sunset, there he calmly (performs is) 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
Where
(he
;
his duties)
men, and gods. great sage will not be seized with a shivering, &C. 1 when he stays in a deserted house. (15)
beasts,
,
He
desire
should not fear for his

to
life,
nor should he
Fearful
in
be praised
(for
his
courage).
things will frighten the
mind of a monk who stays

is
a deserted house. (16) They say that he who
who
protects others,
from other people,
not frightened by dangers, &c. conduct, possesses right (17) monk who uses warm or hot water 2 who follows
who who is
very well disciplined, lives in a place removed
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.

a
(18)
When
guage, he
monk
quarrels
and uses very bad

;
lan
will suffer
great spiritual loss

2
,
therefore
a wise
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
man should not quarrel. (19) He who abstains from cold water
who
Literally, horripilation. of horror are indicated.

It should be kept in use cold water, because it
2
By
the
&c/ the other outward signs

aina
mind
is
that
monks
are forbidden to
life.
considered to possess
256
SUTRAKtf/TANGA.
Though
still
cannot be prolonged, as the saying is 1 foolish people sin recklessly; a foolish man is
life
,
filled to
this
a sage
the brim (as it were) with sins. is not conceited. (21)
Considering
By
ness 2
,
self-invented rites
common
people seek holi
were)
they are full of deceit and shrouded (as it in delusion. But a monk is holy 2 through
he allows no troubles 3 to influence his words, (thoughts, and acts). (22) As a clever gambler, playing at dice, is not van quished, since he casts the Krz ta, but not Kali, nor
his innocence,
Treta, nor
Dvapara (23) So adopt for your welfare the best and highest Law which has been proclaimed in this world by the
;
Saviour, as the clever (gambler casts) the Krzta, and avoids the other casts. (24)
I have heard that sensual pleasures are said to but those who have the strongest hold on men abstain from them follow the Law of Kasyapa. (25) Those who follow the Law that has been pro
;
claimed by 6âtrzka, the great seer 4 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 5 (27)
.
Compare Uttaradhyayana IV,

I,
i,
above
3
p. 18.
The same words

and
heat.
recur below,
2
2, 3,
Paleti
= praliyate.
literally,
10, p. 259.
Literally, cold
4
5
Mahavira.
A hi tarn,
the
has been declared.

a -hi tarn,
in the soul.
explain
word
as
thoroughly good,
The commentators or atmani
vyavasthitam, placed
BOOK
I,
LECTURE
2,
CHAPTER
3.
257
nor ask idle ques nor gossip But, knowing the highest Law, he should perform his religious duties, and regard
tell stories,
monk
should not
1
.
tions,
nothing his own. (28) monk should not indulge deceit 2 greed 3 pride 4 and wrath 5 Those are virtuous who have arrived at
the right understanding of these passions, and have well practised control 6 (29)
.
who
from attachment, wise, the Law, earnest in the controlling himself, seeking performance of austerities, and subduing his senses.
free
It is difficult to
(A monk) should be
obtain the soul
s benefit.
(30)
Right conduct, &c., which has been taught by the Gnbtrtka, 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
say.
THIRD CHAPTER.
If a
monk who
abstains from actions, suffers pain
(for acts done) through ignorance, that
Karman
will
3 4 5 6
.Oanna = maya. Samprasaraka Pasawsa = praâwsa, lobha. Ukkasa = utkarsha, mana. Pagasa = prakaja, krodha. Dhuya = dhuta. The word preceding this is sug6siyam =
2 ?
gushtam, sSvitaw. means who have well

[45]
various reading
is
su^ôsiyaw, which
(dhuta).
annihilated their
Karman
258
be annihilated through
control.
The
wise reach
(perfection) getting rid of death, (i) Those who resist the seductions 1 are placed
on
a line with those
who have
(at
crossed the Sawsara.
Therefore look up
Those
beatitude as the end in view). (virtuous men) regard pleasures as equal to

(2)
diseases.
Men of princely rank wear precious things imported

by merchants
the
likened (to these precious things) are 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 2 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 3 drag him down ). He who is still surrounded by
4 should not love pleasures, whether pleasant things 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),

yourself!
and
discipline
The wicked will much and

(7)
strongly grieve,
groan, and wail.

1
Vinnavawa
Instead of
deer.
= vig-âpana,
and
driver
explained striya^. bullock we might translate
hunter
and
3
He
down beneath
4
should not be engrossed by them as the bullock sinks its burden.
To
render kami.
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
;
that (your) years swiftly pass. Nevertheless greedy men are attached to pleasures. (8)
mind
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

there). (9)
for
a long time
(to
dwell
Though
is
l
,
life
cannot be prolonged, as the saying

:
still
foolish people sin recklessly (thinking)

;
We
are only concerned with the present time seen the next world and returned thence ?
who has
(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 (i i) 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
in
who
still
lives in the house, should,

2
,
accordance with his creed

;
be merciful
to living
all
;
beings
we
are bidden to be fair
and equal with
(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
i.
Anupurvya.
S 2
26O
of seeking the Law, earnest in the performance 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 draws near, he must go and come alone life
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),
;
and death. (18) subject to birth, old age, the that He should know present time
is
the best
that an awakening is opportunity to mend, and should be aware of man wise difficult to obtain.
this
l
.
The
(first)
ina
has said
it.
this,
and so the
(19) remaining ones (will) say virtuous the (inas) that have been ye monks,
and
they
will be, the followers of the

all
Law
of
Kasyapa
3
,
have commended these

kill
virtues. (20)
Do
from
1
not
living beings in the threefold
way
4
,
being intent
sins.
on your
and abstaining spiritual welfare
In this
way numberless men have reached

commentary
is
various reading mentioned in the

(all
ahiyasae,
he should bear
2
troubles).
is
The whole
The
I. e.
lecture
in the mouth put by the commentators
of 7?/shabha.
3
first
and
last
Tirthakaras belonged to the Ka^yapa Gotra.

;
and by assent by your own acts, by order, and acts. thoughts, words,
4
or by
BOOK
perfection,
I,
LECTURE
3,
CHAPTER
I.
26 1
and
others,
it).
who
live
now, and who are to
come,
(will
reach
(21)
the Arhat Gna.tr iputra, the reverend, Vaisall 1 who possessed the highest of native famous
Thus spoke
knowledge and the highest
faith,
who possessed
and faith. (simultaneously) the highest knowledge
Thus
say.
THIRD LECTURE,
CALLED
THE KNOWLEDGE OF TROUBLES

FIRST CHAPTER.
2
.
believes himself a hero as long as he does not behold the foe, as did -Smipala (before he beheld) 3 the valorously-fighting, great warrior (i)
man
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)
is
as yet has not suffered pains and to a mendicant s life, believes himself used not yet
So a
novice,
who
a hero
1
till
he practises
remarks in part
austerities
4
.
(3)
This passage xi. i, Introduction, p. the contradict to seems text metrical in prose appended to the whole lecture was pro that the of the commentators supposition
See
my
nounced by J?zshabha.
2 3
Compare Uttaradhyayana
Viz.
II,
above, p. 9
ff.
Krz shwa.
Kr/sha s
victory over -Smipala
is
told in the
It
Mahabharata, Sabhaparvan, Sijupalavadha (eighth parvan). forms the subject of Magha s famous poem Sijupalavadha.
4
Luha/ft
ruksham,
i.e.
sa/wyamam,
control.
262
SfjTRAICR/TANGA.
during the winter they suffer from cold and draughts, the weak become disheartened like Kshattriyas
When
who have
they
lost their
When
and
in
suffer
kingdom. (4) from the heat of summer, sad

like fish
thirsty, the
weak become disheartened
shallow water. (5)

It is painful
never to take anything but what is and freely given, begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6)
Weak men who

in
are unable (to bear) these insults
villages
or
towns,
become
(7)
disheartened
like
cowards
in the battle.
Perchance a snarling dog

in that case the
will bite a
hungry monk
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
filthy,
naked,
lowest of
beggars, baldhead, scabby,
nasty/ (10)
Those who behave

better,
in this
way and do not know

,
go from darkness to utter darkness, being and fools shrouded in delusion 1 (u) When bitten by flies and gnats, and unable (to
bear) the pricking of grass, (they will begin to doubt), I have not seen the next world, all may end with
death
2
!
(12)
Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their
chastity, will
become disheartened
(13)
2
like fish transfixed
by a spear
1
3
.
Compare I, i, i, 14. Ketana, perhaps caught
Compare
hook/
I,
3, 3, 6.
with the
BOOK
1,
LECTURE
3,
CHAPTER
life
2.
263
of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk. (14)
Some low
people
who
lead a
fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with
Some
angry words. (15)
A
or a
weak monk being hurt with a stick fruit, remembers his (kind) relations,
in
or a
fist
just as a
woman who
house). (16) All these
a passion has
left
(her husband and

to bear;
hardships are
to
difficult
the
weak
return
their
bear them), like

(break down). (17)
house (when they cannot elephants covered with arrows
Thus
say.
SECOND CHAPTER.
There are some tender
cannot easily overcome.
control, (i) His relations
affections
which monks
On
their account
some
become disheartened, and are unable
to practise
cry us
*
on seeing him will surround him and Child, we have brought you up, (now) support
dear
!
you leave us ? (2) your sister Child, your father is an old man O is still very young; dear, are your (and here), own brothers from the same mother why will you
!
why
will
leave us
(3)
Support your mother and win this world it is a duty in

;
father, thus
this
you
will
world to protect
one
mother.
(4)
;
The
old people are kind-spoken

;
your sons,
;
child,
are very young you have married your wife man. (5) care) that she will not go to another
(take
264
SUTRAKtf/TANGA.
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
Come,
child,
let
with work) house. (6)
child,
let
us
meanwhile go
to
our
Afterwards you
will
yours) you hinder you to practise control with worldly desires 1 ? (7) All
may go again; by this (visit of not cease to be a Sra.ma.na. who will

;
when you have done
between
your outstanding debts we have divided 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
house.
for
(9)
his
relations,
he quickly returns to his
a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave
off control.
As
(10)
held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant,
is
He
and a cow which has just calved never goes

the
calf),
far (from
(n)
.
(easily) get over this attachment, as 2 do not For its sake the (they get over) the ocean weak suffer pains, being engrossed by their attach
Men
do not
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
There are these whirlpools which

Ak am again. Another explanation do domestic work). (to 2 Patala, explained by samudra.
1
Law. (13) have been

willing
is,
if
you are not
BOOK
I,
LECTURE
:
3,
CHAPTER
3.
265
pointed out by Kasyapa them, but the ignorant go
the wise keep clear of

in
down
them. (14)
Kings and ministers of kings, Brahmaâs and
monk who
(They
chariots,
Kshattriyas try with pleasant things to seduce a leads a holy life. (15)
try to seduce him) with elephants, horses, 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
In this long (enough)/ 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
you have wandered about way they try to tempt him,
weak
(20)
(bullocks
carrying
heavy burden)
(i.e.
uphill.
Unable
like old
to practise the
rough
control),
and
harassed by the austerities, weak
men break down,
oxen
in
going
uphill. (21)
When men who

and who
are greedy, attached to women, love pleasures, are tempted in the way
described above, they return to their houses. (22)
Thus
say.
THIRD CHAPTER.
As
at the time of the battle the
coward looks
,
behind him for a
1 ditch, thicket, or other hiding-place
(thinking that) nobody

1
knows who
will
win
(i)
Nfima
pra/U yannam, giriguhadikam.
266
StjTRAK^/TANGA.
moment s moment when we lose, we shall

coward.
(2)
will
fly.
1 bring the decision Thus thinks the

;
So some
.Srama/zas,
knowing themselves
2
to
be
weak, have recourse to worldly sciences

see that they will suffer want. (3)
when they
(They say)
of sanctity,
tioned,
Who
knows what
?
will
cause
my loss
women
or water
When we
are ques
We
we shall speak out (i.e. show our knowledge). 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 what if all end with death ? (6)
(they think)
A
about
monk who
should
slip off the ties that
exerts himself in a similar way, bind him to his house.
Putting aside all undertakings, he should wander for the welfare of his soul. (7)
Some
revile a
monk who
*
leads a holy
.
life.
But
these revilers are far off from perfection 3 (8) (The revilers say), You live just as the laymen do, being attached to one another, for (e.g.) you beg
alms for a sick man and give it him. (9) Therefore you still have an attachment, being obedient to the will of one another you have not the purity produced by the right path, and have not
;
got beyond the Circle of Births. (10) Now a monk who knows (the truth about) Moksha
1
Literally, a moment of a moment of moments will be such. As grammar, astrology, medicine, &c. Samahi, explained moksha, compare first note in the Tenth
Lecture.
BOOK
I,
LECTURE
:
3,
CHAPTER
3.
267
should answer them 1
You
life (viz.
between two ways of and monks), (i i)
speak thus, wavering that of householders

2
You
eat out of the vessels
(of householders,
;
and make them) bring food for a sick brother you eat seeds and drink cold water 3 and what has been
,
especially prepared (for you when sick). (12) You are infected by great faults, you are void of It is discrimination, and your resolutions are bad.
*
not good to scratch a
wound
too much, for
it
will
grow worse
(13)
They
knows
should be instructed in the truth by one
who
from passions 5 Yours is not the right way, you speak and act without con
it
and
is
free
sideration. (14) This your talk

:
(when you say brought by a householder, but not that brought by

a
weak, like the top of a bamboo, a sick brother) may eat the food
is
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)
and
fall
by any arguments they give up the discussion, back on their bold (assertion). (17)
to
According
intended.
2
Silahka the Aîvikas or the Digambaras are
For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls.
4
The meaning
Apa^/inna =
is
that the overdoing of the principle of poverty
is
just as harmful as the scratching of a
wound.
aprati^wa, explained by ragadvesharahita.
268
passions and infected by untruth, (these men) have recourse to bad language, as the (savage) 7"ankana l (when beaten) have re
their
Overcome by
course to their
rest
2
hills.
(18)
The argumentation
should possess should proceed in such
his
of a
monk whose mind is at many good qualities. He a way as not to exasperate
opponent. (19)
Following
by the
Law which has been proclaimed Kajyapa, a sound monk should carefully
this
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
say.
FOURTH CHAPTER.
say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). are led Ignorant men (who hear such assertions)
astray (by them), (i) Nami, the king of Videha, ate nothing, Ramaand so did gupta did eat, Bahuka drank (cold) water,
Some
Taragaâ
the seer. (2) and Asila, Devala, the great sage Dvipayana,
,
This
hill tribe lived
somewhere
s. v.
in the north-east of
Madhya-
deâ, see Petersburg Dictionary,

2 3
Attasamahie
= atmasamadhika.
p. 35,
Concerning Nami, see above,

of
note
2.
Ramagupta may
be another name
Narayawa.
Rama.
Instead of Taragawa .Silanka writes
BOOK
I,
LECTURE
3,
CHAPTER
4.
269
Parasara did drink (cold) water, and did eat seeds
and sprouts \ (3) 1 have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection. (4)
1
(monks hear such assertions) they become disheartened, as donkeys break down under in case of danger they retreat (and their burden 2 (5) perish) like men who walk on crutches Some 3 say: Pleasant things are produced from
;
When weak
4 (They are those who disdain) the pleasant things 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

it
this
(wrong
law),
you will repent of

(a
as the
man
did
who
carried iron
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
(8)
enjoy sexual pleasures,
and who own property.

1
Asila
is
not known from other sources;
perhaps Asita
is
Concerning meant, and Asila Devila stands for Asita Devala. Oriental Dvipayana, the Para-rara, compare Journal of the German Sutra in the But vol. Leumann, (ed. Aupapatika 42, 495. p. Society, distinct persons. 76) Parajara and Dvipayana are two 2 Piâsappi = piMasarpin. Silahka comments on the out no reading pi/Masappi, i.e. prz sh/asarpin; but he makes
good meaning.
3
According to the commentators the Buddhists are intended.

verses in illustration of the
is
They quote some

thus
:
push/imarga
I believe.
It
of
the Buddhists, one of which
not yet
known
it
runs
I
ma.nunna.rn sayawasawaw m&nunnam bhoyawaw bhu/ manunnamsi agarawsi ma.nunna.rn ^Myae mum Having enjoyed a pleasant dinner, and a pleasant seat and bed, a mum in a pleasant house meditates on pleasant things.
4
Viz.
life,
Moksha, a pleasant
thing,
is
arrived at through a comfort
able
another pleasant thing.
270
s)TRAK#/TANGA.
heretics
x
,
Some unworthy ignorant men who

:
slaves
of
women,
of the
are averse to the
Law
inas, speak thus (9) As the squeezing of a blister or boil (causes
no dangerous con sequences), so it is with (the enjoyment of) charming women. How could there be any sin in it ? (10) As a ram drinks the quiet water 2 so, &c. (the rest
relief)
for
some
time, (and has
as in verse 10). (i i) As the bird Pinga 3 drinks the quiet water (flying), &c. (the rest as in verse 10). (12)
So say some unworthy

false doctrines,
heretics
who
entertain
and who long
for pleasures, as the

future, but only
ewe 4 for her kid. (13) Those who do not think of the
enjoy the present, will repent of
their
life
it
afterwards
when
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)
Vaitara/d, the river (of hell), is difficult to pass, so in this world women are to the unwise (a tempta
tion) difficult to
As
Those who
1
overcome. (16) have given up intercourse with
women
Pasattha = par^vastha. The meaning seems to be that by
the
ram s drinking
the water
is
not disturbed.
8
Explained by kapiwâla, the francoline partridge. Puyawa (putana, who is ever desirous of young), explained either by j-akini hog or gaârika ewe/ The commentators relate the following anecdote. In order to find out which animal
4
loved
bottom of a
best, their young ones were placed at the 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.
its
young ones
well.
BOOK
and have
left
I,
LECTURE
4,
CHAPTER
I.
271
off
adorning
themselves, are well
established in control, because they have renounced
everything. (17)
A monk who knows this, will man guarded by the Samitis he

;
over the sea, so they will cross the flood (of Sa^sara), where living beings despond and suffer pains because of their own deeds. (18)
live as
As merchants go
a virtuous
will abstain
is
from
untrue speech, and not take what him. (19)
not freely given
they move
in
should cease to injure living beings whether or not, on high, below, and on earth. For this has been called the Nirvana, which consists
He
peace 21, 22
1
.
(20)
1,
=
I
3, 3,
20 and 21.
Thus
say.
FOURTH LECTURE
CALLED
2
,
KNOWLEDGE OF WOMEN.
FIRST CHAPTER.
mother and father and worldly (determines) to walk about alone and wise, to abstain from sexual pleasures, and to
left his
all
ties,
monk who
has
ask for a secluded place (where to lodge),

1
(i)
See below,
I,
n, n.
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 The same Society, p. 594. metre occurs also in the Suttanipata of the Buddhists (ed. Fausboll, 26 f., lyoff.), a fact which I was not aware of when I wrote
the
paper just referred
to.
272
With
clever pretences
;
contrive however foolish they be that some monks will become intimate with them. (2)
women make up they know how to

at his side
will
;
to him,
They
put on
will often sit

fine clothes
;
down
they always
show him the lower they part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman l will tempt him to But he should know a comfortable couch or bed.
these things
disguises.
(4)
to
be as many traps under various
should not look at them, nor should he consent to anything inconsiderate, nor walk together with them thus he will well guard himself. (5)
;
He
Inviting a
offer
monk and winning
his confidence, they
But he should know, and themselves to him. 2 in their various forms. (6) from these temptations fly 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)
single
lion
get him
into
with a piece of flesh a fearless a trap, so women may
capture an ascetic though he be careful. (8) And then they make him do what they like, even
as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get
out of
it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed with poison considering the
;
The
original has the
plural itthio, but the
metre requires
itthi in the singular.

2
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), (n)
Those who are attached
to this sinful (intercourse)
must be reckoned among the wicked.
Even
monk
who
practises severe austerities should avoid the

(12)
company of women.
monk
should have no intercourse with his

or
daughters and daughters-in-law, with nurses female slaves, or with grown-up girls. (13)
When
of a
the relations and friends see (the intimacy monk with a girl), they become angry (saying)
: ;
All creatures love pleasures and support her/ (14)
you are a man, protect
But some become angry even when they see an innocent 6rama;za, and suspect the fidelity of their
wives because of the dishes they serve up (15) Those who have intercourse with (women) have
1
.
Sramanas, already ceased to practise meditation 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 but the wise know him to secretly he commits sins
;
be a deceiver and great rogue.

1
(18)
There
Brei,
is
den
a saying in German Eine verliebte Kochin versalzt a cook in love spoils the soup/ The commentators
:
put different constructions on the

[45]
last part
of the sentence.
74
SCTRAKK/TANGA.
sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is ad
The
monished not to act as most men weak again and again. (19)
do,
he becomes
though veda 1 (20)

.
of great intelligence who perform their duties as supporters of women, get into their power, they be well acquainted with the Stri-
Some men
(The adulterers ) hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and
acid
poured into their wounds. (21) Their ears and nose are cut off, and their throats
is
;
but though suffering 2 here for their sins they will not promise not to do
cut
(all this)
they
will suffer,
the
same
again. (22)
All this
some have
learned,
and
it
has been well
in the Striveda. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in
demonstrated
their
words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24)
young woman, putting on fine ornaments and I shall give up (my clothes, will say to a ^ramaâ former way of life) and practise the rough (viz. Reverend sir, teach me the Law! (25) control). Or by professing herself a lay-disciple and co
:
religionist of the
^ramaâs, (she
will try to
(will
make
melt)
a friend of him).
1
As
a pot
filled
with lac
Kamajastra, or rather the part of it treating on courtezans, had been composed by Dattaka. He is mentioned Vamka, in an anecdote they relate ad v. 24. the commentators by 2 The original has kahinti they will do; it must be kahaw ti
I. e.
that
1 shall
do/
BOOK
near the
fire,
I,
LECTURE
4,
CHAPTER
2.
275
so even a wise (monk) will
fall
through
melts
intercourse with
women.
;
(26)
fire
pot
filled
is
with lac thrown into the

so
quickly and
destroyed
monks
are lost through
intercourse with
women.
Some commit
tioned about
it,
(27) sins (with a girl), but

:
when ques
sin
;
they say
have done no
she
daughter)/ (28) of the sinner that he folly He commits obstinately denies what he has done. a twofold sin, since, for the sake of his reputation,
only slept in
my
lap (like
my
This
is
second
he
a
falls
again
(Some
by way of good-looking, self-knowing monk:

!
(29) women) will say,

.
invitation, to
*
Holy man,
accept a robe, an almsbowl, food or drink (at our house) (30) He should regard their words like wild rice 2 and
,
should not desire to
call at (their)
house
for a fool
who
is
bound
I
in
the fetters of sensuality will be
subject to delusion again
and again. (31)
Thus
say.
SECOND CHAPTER.
A
if
monk,
living single
should not
fall
in love
he loves pleasures, he should again become
in
different. Now hear the pleasures of 6rama;/as, which some monks enjoy, (i) When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards
Visaw6si.
Vishaw/za is explained asawyama. Wherewith pigs are decoyed, see above, p. 265, verse Oe = explained free from love and hate.
6ka>$,
:
19.
76
SUTRAKK7TANGA.
scolds
him
(2)
lifts
her foot, and tramples on his

will
I
head.
O monk, if you
who has
still
not live with

shall tear
it
me
out
as a
;
woman
her hair,
but do not
from me/ (3) But when they have captured him, they send him 2 Look (for the bodkin to) on all sorts of errands
live separated
*
:
carve the bottle-gourd

*
3
,
fetch
(Bring)
wood
to
cook
night
!
nice fruit. (4) the vegetables, or that we
some
may
light a
fire at
paint
my
feet
4
,
come and
meanwhile rub
food and drink, get Look after me some perfume, a broom, a barber 5 (to shave my
head)!
(6)
my back (5) my clothes, bring
the collyrium-box, my ornaments, the 6 a Lodhra-flower, the Veûlute, Lodhra-powder 7 a pill (7) palasika-lute 9 8 -powder, and aloe
Give
me
Utpalakush/a
Tagara
10
,
pounded together with Usira
oil for
anointing the
of
Paribhindiyawa = paribhidya. The following verses are interesting as they afford us We a Hindu household some 2,000 years ago.
list
find
a glimpse here
a curious
of domestic
furniture
and other things of com
mon
3
use.
Alabu/fc/êâ
= alabu/fcêdam
pippalakadi jastram.
4
5
The word is explained napita. to kash root from the According to scrape/ probably derived nuns. and monks used to refer verses Silahka by things 5-6 6 is used in dyeing. which of bark the Symplocos Racemosa, 7 This is a thin piece of bamboo or bark held between the teeth
and with the
a
left
Or, scour my pots. Kasavaga = ka^yapa,
like hand, and played by the right hand just

9
VM.
8
(Silahka.)
10
Probably Costus Speciosus. Andropogon Muricatus.
Tabernaemontana Coronaria.
BOOK
face,
I,
LECTURE
4,
CHAPTER
2.
277
put
baskets of
!
bamboo wickerwork
lip-salve, fetch the
to
my
things in
*
(8)
Reach me 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 to apply paint the mark upon the forehead, the pin
collyrium (to the eyelids), or hot! (10)
*
the fan
when
it
is
the pincers 2 the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me (i i) Fetch me areca-nut and betel, needle and thread,
Fetch
me
the chamber-pot, the winnowing basket, the mortar, 3 the pot for liquefying natron (12) Give me the vessel (used in worshipping the
!
gods
the
4
),
the water-pot.
bow
Fetch Friend, dig a privy. .Sramathe for for our son, the bullock
ra! (13)
small pot, the drum, and the ball of cloth for the boy (to play with). 6Yama;za, the rainy season is at hand, look after the house and the
The
stores! (14)
(Fetch) the chair with wooden shoes 6 to walk on

!
woven twine
Pregnant
seat
5
,
the
women
order
They
are used in bathing.

in India instead of
To
tear out the hair
3
4
Used
growing soap
in the nose.
for cleaning linen.
^Tandalaka, a copper vessel used in worship. The name was current in Mathura at the time when Silahka wrote or the author from whose work he copied this remark.
5
6
See Grierson, Bihar Peasant Life,
Paulla;
grass.
either
the
wooden
sandals
632. or
slippers
made
of
278
their
husbands about
like
slaves
to
fulfil
their
craving. (15)
a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, Thus some supporters of their or to give it her.
When
sons have to carry burdens like camels. (16) 1 Getting up in the night they lull the baby asleep like nurses and though they are ashamed of them
;
wash the clothes like washermen 2 (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
selves, they
.
;
called causes of blamable actions. (19)
Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit,
should abstain from women, and commit no unnatural crime 3 (20)

a
.
monk
A
all
wise and learned
monk whose
soul
is
in a
pure
condition (Lesya), will abstain from doing work for others in thoughts, words, and actions he will bear
;
troubles. (21)
hero (of faith) who has vanquished sin and delusion, has said all this. monk, therefore, whose
The
is
soul
till
he
pure (and free from sins) should reaches final liberation. (22)
I
wander about
Thus
1
say.
-STlahka gives a
specimen of a lullaby without meaning and metre.

rnllggeggsi.
2 3
Hawsa,
explained ra^-aka.
No
itthiw
no pasuw bhikkhu no sayapawiwa
BOOK
I,
LECTURE
5,
CHAPTER
I.
279
FIFTH LECTURE,
CALLED
DESCRIPTION OF THE HELLS.
FIRST CHAPTER.
I
once
is
What
1 Kevalin, the great sage the punishment in the hells ? Knowing it,
asked
the
do sage, tell it me who do not know it sinners go to hell ? (i) When I thus questioned the illustrious KÛyapa, the omniscient one 2 spoke as follows I shall
!
How
describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2)
Those cruel sinners who, from a life, commit bad deeds, will sink
hell
desire of (worldly) into the dreadful
which
is
full
of dense
darkness
and great
suffering.
(3)
He who
beings for the
always kills movable and immovable 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
without relenting
his life
sinner,
3
,
who
go
will
injures many beings to hell at the end of

;
he
will sink to the (place of)
darkness
head
downwards he comes
to the place of torture. (5)

:
They hear
1
the cries of the punishers

Sudharman speaks
r
<
Beat, cut,
I. e.
Mahavira.
to
G^mbusvamin.
Asupanna = a.?upra #a
this
render
3
word
Anivvue
= anirvr/ta^.
quickly comprehending/ I usually when it is used of common monks. intelligent/
280
split,
!
SUTRAKtf/TANGA.
burn him The prisoners in hell lose their senses from fright, and do not know in what di
rection to run.
(6)
Going to a place like a burning heap of coals on fire, and being burnt they cry horribly; they remain
there long, shrieking aloud. (7) Have you heard of the horrible (river) Vaitara/d, whose cutting waves are like sharp razors l ? They
cross
the
horrible Vaitaraî, being
urged on by
(8)
arrows, and
wounded with spears. The punishers pierce them with

memory;
darts
they go
in the boat, losing their
others pierce
them
with long pikes and tridents, and throw them on the
ground.
(9)
Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavaluka (river) 2 or in burning chaff, and
are roasted in
it.
(10)
they come to the great impassable hell, full of agony, called Asurya (i.e. where the sun does not shine), where there is great darkness, where fires,
placed above, below, and all around, are blazing, (i i) There, as in a cave, being roasted on the fire, he
And
burned, having lost the reminiscence (of his sins) and consciousness of everything else always suf fering (he comes) to that miserable hot place that 3 is ever ready (for the punishment of evildoers) (12)
is
; .
-Silarika
;
says that the water of this
river
is
alkali
and hot
blood
2
J
compare Uttaradhyayana XIX, 59, above p. 95. See the note on Uttaradhyayana XIX, 50, above p. 94, note i. The last two lines recur in verse 21 with the only difference
stands for kalurcaw in this place; yet the a different explanation in the second place. translation I follow their interpretation both times.
offer
that there
kasiâw
commentators
In
my
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
called
prisoners in hell
1
come
Santakshaâ (i.e. 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
;
to the dreadful place cutting), where the cruel
punishment
2
,
the
miserable
men
suffer
for
their
misdeeds. (16) And there in the place, where there is constant but shivering, they resort to a large burning fire
;
they find
no
is
relief in
that place of torture

still
3
.
the
tormentors torture them
(17)
heard everywhere the noise of painfully uttered cries even as in the street of a town. Those
There
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 The wicked (punishers) tell you how this is done.
;
remind by (similar) punishment (their victims) of all 4 sins they had committed in a former life (19) hell which is a into killed are thrown Being they
.
Here and in similar places the commentators do not take word as a proper name, but as an epithet.
2
3
the
Anubhaga.
Or, with burning fire they roast them. See Uttaradhyayana XIX, 69 ff., above
p. 96.
282
full
S6TR AKK7TANGA.
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 1 (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 with sharp pikes. (22)
it)
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
of blood and matter, which is extremely heated by a fresh fire, in which blood and matter are boiling ? (24)
size,
full
more than man s
The
sinners are thrown into
it
and boiled
;
there,
while they utter horrid cries of agony made to drink molten lead and copper
they are
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

1
crimes will
Compare note on
chapter, verse 13.
verse 12. The same lines recur in the next The commentator gives the same explanation
there as here.
BOOK
I,
LECTURE
5,
CHAPTER
2.
283
atone for them, deprived of

objects,
all
pleasant and lovely

hell,
by dwelling in the stinking crowded a scene of pain, which is full of flesh (&c.). (27)
Thus
say.
SECOND CHAPTER.
now truly tell you another kind of perpetual suffering, how the sinners who have committed crimes
I
shall
suffer for the

lives,
(i)
deeds they have done
in their
former
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
his
mouth wide open and
scald
it
they force they yoke the

;
sinner to a car and drive him, and growing angry they pierce his back with a goad. (3)
The
glowing
(sinners) walk over ground like red-hot iron scorched

;
burning and
they shriek
2
horribly, being urged on with arrows
and put
to
a red-hot yoke.
(4)
The
which
ful
sinners
is
are
driven
over
slippery
;
ground
dread
like a
road of red-hot iron

ministers
in this
place
(the
of hell)
make them go
sticks.
(5)
(hell)
forward like slaves (beating them) with
Proceeding crushed by rocks tumbling down.

1
in
this
intolerable
they are There is the
Arussa
= arushya,
here and in a similar passage (verse 15)

it,
the commentators explain
making him angry, exasperating

line,
him/
2
They have misunderstood rah a #2 si in the second rathe. rendering it rahasi ; it is of course
Usu
ishu, explained by aravijesha
a kind of awl/
284
SUTRAKR7TANGA.
1
,
(caldron) Santapani long time. (6)
where evildoers
suffer for a
They throw
them
;
the sinners into caldrons and boil

;
crows claws devour them. (7) There is a place of smokeless fire in the form of a pile 3 where (the sinners) greatly distressed shriek
devilish they rise thence again feed on them and (so do) other beasts having
scalded
head downwards they are lacerated and horribly cut into pieces with iron knives. (8) Tied up and skinned they are devoured by steel;
nebbed birds
life
is
the hell called Saîvani, where long, and where men of an evil mind are
;
it is
tortured. (9)
them with sharp pikes as people do with a captured pig. Transfixed by a pike
(punishers) pierce
The
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
the
fire
large
piles,
they thrust
;
into
them
(a sinner)
who
fire
will cry
horribly
as butter
thrown
in
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.
1
There
(the punishers) tie (the sinner s)
Or, it is (the hell) called Santapani. text agrees with .Silahka s interpretation.
2 3
My
translation in the
Compare Uttaradhyayana XIX, 58, p. 95. Samusiya/tt nama. This might also be rendered,
called
for
Samu/^rita.
a proper name.
But the commentators do not take samusiya
BOOK
hands and
feet,
I,
LECTURE
5,
CHAPTER
2.
285
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 1 urged on with arrows, and put
t
to
work (by the

of elephants
;
way
punishers), carry burdens in the two or three (punishers) get on

2
one (victim) and growing angry

parts. (15)
hurt his vital
The
lose
sinners are driven over the large, slippery,

;
and thorny ground

their
tightly
bound with
straps
they
senses
the
,
them
into pieces
and throw them about
revenging (punishers) cut like a
bali-sacrifice. (16)
There
in the air,
is
a dreadful mountain towering high up called Vaitalika 5 where the evildoers are
,
tortured for more than a thousand hours. (17) Tortured, the sinners shriek, suffering day and in this horrid, great hell, which is full of night
;
implements of
torture,
they are
put to a cruel
life,
death. (18) Full of wrath, like their enemies in a former

1
Ruddaasahukammi
= raudra-asadhu-karmarca^.
;
Si-
lahka thinks that the ministers of hell are meant

verse will not construe.
2
3
but then the
See note on verse
3.
Vivaddhatappehiw,
in
a
it
baddhva ârmabandhanai^. But under increased tortures/

pai>
marginal gloss, explained: might also be vivrz ddhata-
Ko//a ku/ayitva. Vetaliya. The commentators render it vaikriya produced as by magic, and moreover explain the word as an epithet, not a proper name.
5
286
them with hammers and clubs. bodies, and vomiting blood, they fall to the ground, head foremost. (19) There are the ever hungry 1 savage, always
(the punishers) crush
With mangled
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 2 (21) These pains are suffered without interruption by the sinner who stays there for a long time. There
; .
is
no escape from the torture

(22)
he must, himself and
alone, suffer the pains.
Whatever cruelty he has clone in a former birth, the same will be inflicted on him in the Circle
of Births.
Having been born

life,
in
an extremely
miserable state of
finite pain.
the sufferer experiences in
(23)
hearing of these hells should not kill any living being in the whole world believing in true doctrines and renouncing all property he should
;
wise
man
know
the world, but not become a slave to it. (24) 3 Knowing the endless Circle of Births with regard
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)
to animals,
;
Thus
1
say.
A;zasiya, anajita^.
This might also be taken as the name

kakina/$.
of the jackals.
2
3
Egayata, explained
^Tauranta.
BOOK
I,
LECTURE
6.
287
SIXTH LECTURE,
CALLED
PRAISE OF MAHAVIRA.
tics,
this
and Brahmaâs, householders and here have asked (me): Who is he that proclaimed unrivalled truly wholesome Law, which was (put
?
1 forward) with true knowledge
(i)
the knowledge, what the faith, and what the conduct of the GV7atrzputra ? If you know
it
What was
truly,
monk,
!
tell
us as you have heard
it,
as
it
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 2 (3) This wise man had explored all beings, whether they move or not, on high, below, and on earth, as
1
was
told
well as the eternal
and transient
in a true light.
things.
(4)
Like a
lamp he put the Law
He
yond he is virtuous, of a fixed mind, the highest, the

;
sees everything; his knowledge has got be 3 he has no impurity (the four lower stages)
The
question
is
supposed to be addressed by Gambusvamin
to
Sudharman.
2
7ifakkhupah
/îyassa
akshu/$pathe
sthitasya,
literally,
stood (or stands) in the path of the eyes/ We are scarcely entitled to infer from this phrase that the author had actually seen Mahavira as tradition would make us believe.
who
Abhibhuya-nawi.
knowledge, see above,
p. 152.
Concerning the five stages or kinds of The Kevala knowledge is intended.
288
SUTRAKK/TANGA.
wisest in the whole world

ties
;
he
is
he has broken from all above danger and the necessity to

;
continue
life
l
.
(5)
Omniscient, wandering about without a home, and of crossing the flood (of the Sa^sara), wise, he shines an without unlimited an equal, perception,
forth
(or
he does penance)
2
like
the sun, and he

fire,
illumines the darkness like a brilliant
(6)
sage, Kasyapa, has proclaimed the Gmas he, the illustrious Law of this highest one, is prominent (among men) like the thousandeyed Indra among the gods of heaven. (7)
The
omniscient
His knowledge is inexhaustible like the (water of the) sea he has no limits and is pure like the and great ocean he is free from passion, unfettered,
; ;
brilliant like .Sakra, the lord of the gods. (8)
By
his
vigour
he
is
the
most
vigorous
as
Sudarsana (Meru), the best of all mountains, or as heaven, a very mine of delight, he shines forth
endowed with many

,
virtues. (9)
(Meru) a hundred thousand yqânas high, with three tiers 3 with the Pa/âga (-wood) as its flag, above the rising ninety-nine thousand yqânas
ground, and reaching one thousand below it; (10) It touches the sky and is immersed in the earth 4 it has the colour of round it revolve the suns
;
;
gold, and contains many Nandana (parks) the Mahendras enjoy themselves, (i i)
1
5
;
on
it
To render anayu//. Asupanna = a supragn a, literally,
quickly \\itted;
the
word
is
usually explained by kevalin. 3 Kanaka, one of stone, one of gold, and one of turquoise. 4 As is well known the Gainas assume a plurality of suns.
5
The names
of these four parks are, according to the
com-
BOOK
This mountain
I,
LECTURE
6.
289
;
is distinguished by (many) names 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 of the
it
;
;
part
(12) The king of mountains, standing in the centre of l the earth, is seen in a pure light like that of the sun.
earth on
fire.
With such beauty
shines
forth
is
coloured, lovely (mountain), which radiance. (13)
manycrowned with
this
Thus
is
the great mountain
described the glory of mount Sudan-ana, similar to it is the 6rama;za

;
6âtrzputra,
who
is
noble, glorious, full of faith,
knowledge, and virtue. (14) As Nishadha 2 is the best of long-stretched mountains, and Ru/aka of circular ones, so is he
(Mahavira)
among
sages the wisest in the world, ac
cording to the declaration of the wise ones. (15)
After having taught the highest Law he practised the highest contemplation 3 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
(or
Pa</uka)
vana.
The
it,
first
is
at the foot of
the third 62,000 above the second, fourth 36,000 above the last, i. e. at the very top.
1
500 yo-anas above
Meru, the second and the

is
Suddha-lesse
= juddhalejya.
Here le.rya
equal to
Nishadha and Ruâka are two fabulous chains of mountains
situated
5
beyond Gambudvipa. This is the jukla dhyana.
As jukla, which
translate
pure/ originally means

is
while/ the comparison with the
moon
natural in the original.
[45]
2QO
S$TRAK#7TANGA.
the insurpassable, highest perfection, a state which has a beginning but no end. (17) 1 As the ,5almali, in which the Suparâ gods
take their
as
delight,
is
is
most famous among

parks, so his
is
trees,
Nandana
among
the
Omni
and
scient most famous through

virtue. (18)
knowledge
the loudest of sounds, as the moon is is the most glorious of heavenly bodies, as sandal the best of perfumes, so of monks is he who
As thunder
is
had renounced
all
wishes or plans. (19)
As (the ocean on which sleeps) Svayambhu is the best of seas, as Dharaêndra is the best of Nagas,
as the juice of sugarcane is, as it were, the flag of juices, so is he (Mahavira) the flag of monks
by
his austerities. (20)
the best of elephants, the lion of beasts, Gaiiga of rivers, as GarWa, Veûdeva \ best of is the best of birds, so is 6^/atrz putra the
As Airavaâ
is
those
who have taught

3
As Vishvaksena
as the lotus
is
is
the Nirvana. (21) the most famous of warriors,
the best of flowers, as Dantavakra is the is the best of Kshattriyas, so Vardhamana best of sages. (22) As giving safety is the best of gifts, as the best of true speeches is that which causes no dis1
They belong
to the Bhavanapatis, see above, p. 225.
The commentator
says that
Ve/mdeva
is
another
name
of
Garik/a.
Venu
stands perhaps for
ve/zhu = vishwu;
a
but I do
not
5
know
that Garu^/a ever
was
with Vishnu. directly identified

is
Visasena.
Vishvaksena
name
of
Krishna.
The
it
commentators make Vuvasena of Visasewa, and seem to take Dantavakra of /akravartin or universal monarch. as a
synonym
is
mentioned in
my
Ausgewahlte Erzahlungen/
line 36. p. 35,
BOOK
tress, as chastity is
I,
LECTURE
6.
29 1
is
the highest of austerities, so

(23)
l
the
6ramaâ Gn&riputra. the highest of men.

the Lavasaptamas
are the highest of those who live as the palace Saudharman gods very long, is the best of heavenly abodes, as Nirvana is the chief object of the Law, so there is no wiser man
As
than Gna.tr tputr a.. (24)
he annihi from greed he, the Omniscient, does not keep store (of anything) he has crossed the ocean of life like the sea he, the
;
He
(bears everything) like the earth
lates (his
Karman)
he
is
free
Hero, who grants protection to

ception
soul:
is infinite.
all,
and whose per

defile the
(25)
Having conquered the passions which
wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26)
understood the doctrines of the Kriyavadins, of the Akriyavadins, of the Vainayikas, and of the 2 he had mastered all philosophical Aânavadins systems, and he practised control as long as he
;
He
lived.
(27)
from women, and from eating at he austerities for the removal of night, practised the lord pain, he knew this world and that beyond renounced 3 everything at every time.
abstained
;
He
(28)
Having heard and believing

The commentator
identifies
in the
Law, which
fifth
them with
the
class
of
Anuttara gods (see Uttaradhyayana
and explains the name by saying they would reach perfection.

2
if
215, above p. 227), they lived seven lavas longer,
XXXVI,
Concerning these four principal heresies see note on Uttara dhyayana XVIII, 23, above p. 83.
3
Variya,
literally
forbade.
U 2
2 Q2
SUTRAKK7TANGA.
has
been proclaimed and taught by the Arhat, and has been demonstrated with arguments, people exist will either make an end of their mundane the king of ence, or they will become like Indra,
gods. (29)
Thus
say.
SEVENTH LECTURE,
CALLED
DESCRIPTION OF THE WICKED.

corn; Earth, water, fire, wind; grass, trees, the oviparous, vivi and the movable beings, (viz.) from dirt, and those gene parous, those generated 1 rated in fluids (i) These classes (of living beings) have been declared know and understand that they inas) (by the by (hurting) these beings (all desire) happiness; own souls, and will again (men) do harm to their
;
and
and again be born as one of them. (2) low in the scale of Every being born high or the living creation, among movable and immovable
Whatever sins the its death. beings, will meet with evildoer commits in every birth, for them he must
die
1
2
.
(3)
last
The
two classes
are,
according
like
to the
commentators,
(i) lice, bugs, &c.; (2) beings
cotton threads in thick milk,
sour barley gruel, &c.

2
Miâti
he
will
meant. Apparently vibrios are offered by Silahka Another rendering miyate.

(by Karman).
is
be
filled
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
other punishment. Living ever in the Sawsara they acquire new Karman, and suffer for their misdeeds. (4)
(suffer)
Some
leave their mother and father to live as

fire;
kill
,5rama;zas, but they use
People are
of their
wicked who
(the prophet) says: beings for the sake
own pleasure/ (5) He who lights a fire, kills
living beings;
he who
Therefore a wise extinguishes it, kills the fire. man who well considers the Law, should light no
fire.
(6)
Earth
contains
life,
and water
contains
;
life
jumping (or flying) born vermin l (and beings) living in wood beings are burned by lighting a fire. (7)
,
insects fall
in (the fire)
:
dirt-
all
these
Sprouts are beings possessed of natural develop ment 2 their bodies (require) nourishment, and all have their individual life. Reckless men who cut
them down out of regard

destroy
for their
own
pleasure,
many
living beings. (8)
destroying seeds, when young or grown up, a careless man does harm to his own soul. (The seeds who wicked are destroy People prophet) says for the sake of their own pleasure. (9)
By
Viz. insects originated in dung, &c. used as fuel. Vilambaga; the commentators in explanation of this
word
say that plants, like
men, go through
I think
all
states of
is
development,
derived from
youth, ripe age, old age, &c.

vi</ambaka,
vilambaga
they imitate (the development of animals). I understand Silahka aright, a plant contains a great many
For
if
bhutas
or beings, each localised in a certain part of the plant, as roots, &c. This is, according to him, the meaning of puôsiyawi, rendered
in the text
have their individual
life.
294
Men
talk, or
die as embryos, or as babies who do not yet who do so already other men, as boys
;
or as youths, or in middle wearing at the of their life all leave the expiration age
, :
five tufts of hair
body and
die.
(10)
Wake
(to
up,
men
is
If
we look
birth
;
which he
exposed)
at the dangers a fool has not much
chance to obtain
human
always suffering like
men in fever, people will go to utter misery, (i i) Some say that perfection is reached by abstaining
from the seasoner of food (viz. salt) 2 others by the use of cold water (i.e. by ablutions) 3 others again
,
4 by (tending) a fire (12) Perfection is not reached

.
by bathing in the morn nor abstention from acids and salt but by by ing,
;
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 wâter, many beings living in water must have reached perfection (14)
:
Fishes,
1
tortoises,
aquatic
snakes,
cormorants,
Pa#/a.nkha.
it
It usually
denotes certain ascetics: but -Silanka
here renders
2
kumara
two
boy.
different readings:
-Silanka notices
(i)
aharasappa#/avi</a,
gavaâêwa^, by
of the
five
;
abstaining
salt (viz.
from food seasoned with one

rauma,
kinds
kinds of
(2)
saindhava, sauvarâla,
,
samudra)
of food
3
:
aharao pa^âga
the
by abstaining from
five
garlic, onion,
young camels
Silahka mentions
milk, beef, liquor. Varibhadrakas, a subdivision
of the
He states elsewhere Bhagavatas, as belonging to this category. that they eat jaivala (Vallisneria Octandra) and frequently bathe, wash themselves, and drink water.
4
Viz.
Tapasas and Brahma/zas.
BOOK
otters
1
,
I,
LECTURE
7.
295
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 But
this (assertion of the
take off merit too.

tics)
here
man
has no foundation but their wish. As a blind follows a guide (and misses his goal), so a fool
kills living
(who makes ablutions, &c. as a means of reaching
Moksha)
beings. (16)
wash off the sins of him who committed them, some would have obtained perfection who killed who maintains water-beings. Therefore he is wrong
If water did
the attainment of perfection through water. (17) Those who, lighting fire in the morning and
evening, contend that perfection
fire
is
obtained through
(are easily refuted).

liberated. (18)
For
if
could be obtained, mechanics
also,
thereby perfection who use fire,
would be
assertions
Perfection cannot be established

;
by such gratuitous
the truth, beings desire
sins
wail,
those
who have
not learned the truth will
come
to
harm.
wise man,
who knows
that
all
should
know and understand
happiness. (19) All creatures
who have committed
monk Considering suffer, and tremble. who has ceased to sin, and guards his own self, should abstain from violence with regard to mov
this a wise
able and (immovable) beings. (20) He who keeps a store of rightly-obtained food and
eats
it
;
he who makes ablutions with pure water,

a kind of aquatic animal ; the apparently udra, but the commentators
as
U//a or u/Ma, explained

prototype
is
it
Sanskrit
render
ush/ra!
296
SUTRAKtf/TANGA.
contracting his limbs

his clothes,
is
far
wise man, seeing that it is sinful (to use) water, should live of pure water, till he is liberated from the Sa?;zsara x not eating seeds and bulbs, he
;
he who washes and adorns from being a naked monk. (21)

;
abstains from bathing, &c., and from
women.
(22)
He
who, after having

is
left father,
mother, house,
and wealth, visits houses where he gets nice food, far from being a Sr3.ma.na. (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 2 (25)
sons, cattle,
.
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
by
himself by
should beg where he is unknown, and maintain it he should not seek fame and respect
;
he should not desire (pleasant) sounds and colours, but conquer his longing for all
his austerities;
kinds of pleasures. (27) monk should avoid every attachment and bear every pain, be full (of wisdom), not greedy, wander
about homeless, give assurance of safety beings), and be free from passions. (28)
3 (In order to be able) to practise control a should eat he should desire to get rid of sin
;
(to
all
monk
;
if
he
Ai
adi.
Bharassa âya
Cf. p. 265, verse 19.
bharasya (=sawyamasya) yatra.
BOOK
suffers
I,
LECTURE
8.
297
he should have recourse to control, and subdue the foe at the head of the battle, as it
pain,
were. (29)
Though beaten he should be

hilated his
like a plank
;
1
;
he
should wait for the advent of death
Karman he
having anni should not again mix with

is
the world, but be rather like a car whose axle broken. (30)
Thus
say.
EIGHTH LECTURE,
CALLED
ON EXERTION
2
.
It
is
;
said that
given
but
in
two definitions of exertion are what does the exertion of the virtuous
is it
consist,
and how
defined
(i)
Some
(say
say that it consists in works, that it consists) in abstention
Men
appear divided into two classes

is
and the pious from works. from this point
of view. (2) Carelessness
cause of) Karman, carefulness that of the contrary (viz. absence of

called
(the
Karman)
J
when
the one or the other
is
predicated
Phalagavata/Mi
the
gives
sides
following
*Silanka phalagavad avatash/a^. both on As a plank planed explanation

:
becomes
thin, so a sadhu,
by reducing
his
body by
exterior
and
2
interior tapas,
Virya
it is
grows thin, of weak body. the power or virtue of a thing.
298
(of
SUTRAKtf/TANGA.
a man, he
(3)
is
called)
J
either a
fool
or a wise
man.
Some
learn sciences
which teach the destruction

all
of living beings, others study spells for killing sorts of creatures. (4)
Deceivers practise deceit in order to procure themselves pleasures and amusement they kill, cut,
;
and dismember (beings)

comfort. (5)
for the sake of their
own
The
and
careless (commit sins) acts, with regard to this
both (by doing the act

others do
it).
2
by thoughts, words, and the next world, themselves and by making

thereby but sinful undertakings
is
(6)
cruel
man
does cruel acts and

;
involved in other cruelties

will in the
end bring about misery. (7) Sinners, subject to love and hate and doing wrong, 3 acquire Karman arising from passions and commit
of the leading to works sinners has been described now learn from me the
exertion
;
many sins. (8) Thus the
wise
men s
exertion not leading to works.

is
(9)
pious monk, who

all fetters,
severed
from bonds and has annihilates his bad Karman, and

free
removes
definitely the thorn (of sin). (10)
Following the right doctrine he exerts himself; as one becomes more and more the receptacle
= jastra or jastra. On the latter alternative we must translate (practice of) arms/ 2 Veri = vairin, îvopamardakarin. 3 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 samparayika, arising from the
passions.
BOOK
of
misery,
so
his
I,
LECTURE
8.
299
(or
bad
thoughts
sinfulness)
increase,
(i i)
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)
this, a wise man should conquer his and enter upon the noble (path), which con greed, tains all virtues and is not blamed 1 (13) Whether he know the pith of the Law by intuition
Considering
or through instruction, a houseless (monk) should exert himself and abstain from sins. (14)
When
know
a wise man, in whatever way, comes to
that the apportioned space of his life draws towards its end, he should in the meantime quickly
(15) dying a religious death) As a tortoise draws its limbs into its own body, so a wise man should cover, as it were, his sins with
(of
.
learn the
method
his
own
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
it
He
meditation. (16) should draw in, as
the distant end

1
(viz.
Liberation
).
One
should live
Savvadhammamagoviyaw.
this
meaning of be wrong by all

the
2 3
phrase
is
According to the commentator which is not blamed or shown to
(heretical)
Laws.
See Uttaradhyayana, Fifth Lecture.

Silarika quotes
first line
and comments upon four different readings which is rendered above as from even it is the textus receptus of the Dipika. (i) Abstaining even for Great small pride and from deceit, one, &c. (2) is the valour of men This some I have heard from small. (3)
of the
of
this verse, the last of
the
virtuous
man,
that,
&c.
is
After
this
verse
another which, he says,
not found in
MSS.
of the
Silahka quotes text, but
one s own happiness, calm, and without attachment. any (18) Do not kill living beings, do not take what is not freely given, do not talk false, treacherous
indifferent to
speech
This
is
the
Law
of
him who
is
rich
in
control. (19)
Do
all
not desire
by words or thoughts what

;
is
a transgression (of the Law)
guarding
yourself in
practise
ways,
and
subduing
guards his
all
(the
senses),
control. (20)
man who
abhors
self
senses,
sins,
past,
and subdues his 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

exert themselves in a
(evil)
are renowned heroes,

will
good way which
have no
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 Do not spread your own thing (is meritorious). fame 1 (24)
; !
A
little
pious
;
man
should eat
little,
drink
little,
talk
he should always exert himself, being calm, indifferent, a subduer (of his senses), and free from
Meditating and performing
found in the
greed. (25)
religious
practices,
is
7 ika.
It
is,
however, the identical verse

I,
I, 3, 4,
20,
see above, p. 271, which occurs again 1 Compare Matthew vi. 1-6.
n, n.
BOOK
I,
LECTURE
9.
abandoning his body, regarding forbearance as the paramount duty, a monk should wander about till he obtains liberation. (26)
Thus
say.
NINTH LECTURE,
CALLED
THE LAW.
What
is
the
Law
l
that has been preached

e.
wise Brahmaâ
the noble
(i.
Mahavira)
inas as
by the Learn from me

(i)
Law
of the
it is.
Brahmaâs, Kshattriyas, Vaisyas, ^Taâlas, Vuk2 merchants 3 .Sudras, and others who kasas, hunters are accustomed to do acts (2)
,
The
iniquity
of
all
these
;
property goes on increasing themselves pleasures by sinful acts will not get rid
of misery. (3) After a man has done acts which cause the death
men who cling to for those who procure
of living beings, his pleasure-seeking relations take the doer of the acts possession of his wealth, whilst 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
1
deeds
5
.
(5)
is
The word brahmawa (mahawa)

title
3
here, as in
4
many
other pas
ascetic.
sages, a mere honorific

2
5
which could be rendered by
Esiya. This verse recurs
Vesiya.
Vera
;
= vaira.
in
Uttaradhyayana VI, 3
above, p. 25.
302
stiTRAKfl/TANGA.
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 G mas. (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 the kinds of vivipa two oviparous animals, 1 rous animals; beings engendered in fluids and in dirt, and plants (8)
;
These
should
six classes
know and
;
of living beings a wise man treat tenderly, in thoughts, words,
and
he should neither do actions nor desire property whereby he might do them any harm. (9) Untrue speech, sexual intercourse, personal
acts
property, taking things that are not freely given all these causes of injury to living beings a wise
:
man
should abstain from. (10) Deceit 2 greed 3 anger 4 and

, , ,
pride
combat
these causes
of sin
a wise
man
should abstain
from them, (n) Washing, dyeing, making
urine, evacuation of the
bowels, vomiting, anointing of the eyes, and what ever is contrary to the rules of conduct Q from all
:
this a wise
1
man
should abstain. (12)

i.e.
Poyag-arau
= potaârayu, =
born
alive
(as
elephants,
&c.) and born together with the chorion

2
3
(as cows, &c.)
Paliuw^ aTza
Bhayaâ
parikuzz^ ana, i. e. maya. bhag-ana, i.e. lobha.

7
u>C
Tha</illa, i.e. kr6dha. mana. These four passions are Ussaya;za = >^raya, i.e. named here from the way in which they are supposed to act upon the soul. Similar names occurred above, p. 248, notes 3-6. 6 Palimantha.
5
BOOK
I,
LECTURE
9.
303
Perfumes, wreaths, bathing, cleansing of the teeth,

property, actions referring to
a wise
women from all this 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),
should abstain. (14) food, Invigorating anointing of the eyes, greed,

all
from
these a wise
man
damaging others, washing (one s limbs), (rubbing them with) Lodhra-powder, &c. 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)
should not learn to play chess J he should not speak anything forbidden by the Law a wise man should abstain from fights and quarrels. (17)
,
;
He
Shoes, an umbrella, dice, chowries, working for from all this a wise another, helping each other man should abstain. (18)
:
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)
should never eat or drink out of a house holder s vessel nor wear his clothes, especially if he
;
He
Ash/a pada.
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
Ratnakara
Haraviâya XII,
9,
a mahakavya written in the
half of the ninth century A.D. in Kashmir. Another explanation of a/M&vaya/u is arthapadam artha-rastram means of acquiring property.
first
304
is
a naked
monk
from
all
this a
wise
man
should
abstain. (20) stool or
bed or a seat
in
a house, asking of
:
news and
a wise
man
;
recollection (of past sports) should abstain. (21)
from
all this
Fame,
all this
glory,
all
and renown
treatment
pleasures in the
honours and respectful whole world from

:
should abstain. (22) (should be content) with such food and drink as will sustain his life he should give a portion
a wise
man
monk
of
it
to others
1
[from
the
all
this
a wise
the
man
should
abstain
.]
(23)
Thus spoke
;
Nirgrantha,
great
sage
Mahavira he who possesses infinite knowledge and faith has taught the Law and the sacred
texts
2
.
(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 3 and should answer

,
after ripe reflection. (25) One will repent of having
speech
is
4
;
used the third kind of a secret should not be made known. This
s
the Nirgrantha
1
commandment.
is
(26)
The
;
last
part of this verse
here repeated from the preceding

the following
ones
2
but
it is
Here
quite out of place here. apparently ended the original treatise

it.
verses are not directly connected with

8
is
M&i//M/za#z, always rendered matrz sthanam. I think it The second syllable a regular corruption for mayasthanam. of the word becomes short before two consonants, and then the
4
ya was changed
into i with which it is almost interchangeable. four kinds of speech are (i) true speech, (2) untrue speech, (3) speech partly true and partly untrue, (4) speech which is neither true nor untrue, see Inaccurate state part i, p. 150.
The
ments are intended
here.
BOOK
I,
LECTURE
9.
305
,
(A monk) should not call one names 1 nor nor by his Gotra is thou, thou vulgar address one by thou (27)
;
!
friend/
;
never
virtuous
monk
should never keep company
(with the wicked);

(for his
for thereby
he incurs dangers
man
conduct) disguised as pleasures. should be aware of them. (28)
wise
(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
2 of the children of the village (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

a passion
;
if
abused, he
should not
noise. (31)
fly into
with a placid mind
he should bear everything and not make a great

should not enjoy pleasures though they offer themselves for thus he is said (to reach) discern ment. He should always practise what is to
;
He
right
do
in the
He
who
presence of the enlightened ones. (32) should obey and serve a wise and pious
teacher,
(such teachers) as are heroes (of faith), search for the benefit of their souls, are firm
(33)
light (as
it
in control,
and subdue their senses. These men, who do not see the
life,
were)
are the beloved of the people these heroes, free from bondage, do not desire life. (34)
;
in
domestic
Ho la,
which
is
said to be a
D&i word
of abuse.
i,
The same
where
word occurs
I translated
2
also in the
it
AHrahga
:
Sutra, see part
p. 151,
by
loon/
(he should not join) the sports of the
long.
According
to Silarika
children of a village, nor
amuse himself too
[45]
306
sftTRAKR/TANGA.
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)
They do
Excessive pride and deceit, all worldly vanities all this a wise man knows and renounces, and thus
:
brings about his final Liberation. (36)
Thus
say.
TENTH LECTURE,
CALLED
CAREFULNESS 1
The
fulness.
wise (Arhat) having pondered on the

it
;
Law
proclaimed
learn from
monk who
correctly what is care forms no resolutions and is
me
possessed of carefulness, should no offence to any creature (i)

;
wander about, giving
no living beings, whether they move or not, whether above or below or on earth, by putting 2 Nor a strain upon them by his hands or feet
To
should he take from householders anything that is not freely given. (2) Having mastered the Law and got rid of care 3 lessness, he should live on allowed food and treat
,
Samahi
= samadhi.
less technical
This word has not only the meaning
Here it is explained as meditation, but also a much wider one. chosen carefulness/ I have Moksha/ the means of obtaining
because
2
it
is
than
control/ which I have used in
other places.
The
first
with the last part part of verse 2 to be construed
of the preceding verse.
BOOK
all
I,
LECTURE
IO.
307
;
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
sage
ties.
any
store.
(3)
Restraining his senses from should wander about free from
women, a
all
worldly
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. have enjoined thorough care
Therefore (the
fulness.
inas)
One
should
know
the truth, delight in
and sound judgment, cease from injuring and be of a settled mind. (6) beings, at all Looking people with an impartial mind, one should not do anything to please or to harm them.
control
and
After a virtuous beginning some become miserable lose heart, (since) they desire honour and fame. (7) 1 unallowed food and accepting such, the Desiring
is
sinner, careless in his conduct, and tries to acquire property.
attached to women,
(8)
;
(Karman) he (meets with) really distressing Therefore a wise man considers well the misery. Law a sage wanders about free from all worldly
on
his decease
;
Given
to violent deeds he accumulates
ties.
(9)
should not expose himself to guilt by his but he should wander about without life, any attachment. Speaking after due consideration,
desire for
1
He
Ahaga</a=yathakrz ta;
cf.
p. 131,
note
7,
i.
308
stiTRAKK/TANGA.
his worldly desires,
and combating
he should say
living beings. (10) nothing that involves slaughter He should not desire unallowed food, and he should not mix with people who desire such he
;
of
should mortify his flesh, thinking (of his duty), and without regard (to worldly giving up his sorrows
interests),
(n)
realise
Try
to
that
you are
single
;
thereby you will obtain Liberation This Liberation false assertion

!
and alone mind, this is no

;
is
not anything
is
unreal, but the best thing.
An
ascetic
free
from
in the truth. (12) anger, and delights Abstain from sexual intercourse with
;
women, do
not acquire property a man possessed of carefulness saviour (to others) in all will, beyond doubt, be a
circumstances. (13)
monk having conquered

in
aversion to
1
,
control
all
and delight
insects
;
sensual
objects
should bear
troubles caused
by
(pricking) grass, cold, heat,
and
he should endure pleasant and unpleasant

his speech
smells. (14)
and possessed of carefulness, he should wander about he acquiring (pure) Lesya should not thatch a house for himself or for others, nor behave towards other people like a house
Guarding
2
;
holder. (15)
the un Questioned by somebody who maintains 3 soul he should expound changeable character of the those who engage in works and the true
,
(doctrine)
This
araiw raiw v,
2
3
according to Sflahka, the meaning see, however, above, p. in, note i. See Uttaradhyayana, Lecture XXXIV.
is,
of the
words
Akiriyaaya
akriyatman.
BOOK
I,
LECTURE
IO.
309
are held in worldly bondage, do not which leads to Liberation. (16)
know
the
Law
here have various opinions (they adhere) to the doctrine of the Kriyavadins and Akriyavadins.
;
Men
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
The
iniquity of an
and and
foolish
man
is
full
of selfishness
if
night,
greedy of wealth, as
he toils day he never should

;
grow old or die. (18) Leave wealth and

friends
!
cattle, all relations
and dear
(A man)
is
always talks (about these things),
and he
infatuated with
his wealth.
them
(19)
but other people
will take
away
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)
As
A
turn
wise
man who
sin,
has become awakened should
away from
arising by his cruel disposition. (21) sage setting out for the real
when he considers the evils and the great dangers entailed from slaughter
good
1
(viz.
Libera
should not speak untruth this (rule, they say,) comprises Nirvana and the whole of carefulness.
tion),
;
should not do works, nor cause others to do them, nor assent to others doing them. (22)
He
When
he gets pure
(food),
he should not be
affected (by love or hate), and he should not be too
Attagami
in
aptagamin.
it
Apta
:
is
either
Moksha
as
assumed
in
my
translation, or
denotes the
the
latter
case
we
can
translate
who
highest authority ; proceeds on the
right path.
310
fond (of such food) nor long for it. free from bonds, should wander
pious monk,
desiring
free
about
is
neither honours nor fame. (23) monk who has left the house and
from
desires should
sins
;
abandon his body, annihilating his he should not desire life nor death, and walk
about, having got
beyond the Circle
(of Births)
(24)
Thus
say.
ELEVENTH LECTURE,
CALLED
THE PATH.
What
wise
is
the Path that has been preached by the

(i.
Mahavira), having correctly entered upon which path a man crosses the flood
(of
Brahmaâ 2
e.
Sa^sara) which is difficult to pass O monk and great sage, tell us

all
it
!
(i)
this best
path
which leads to liberation from
misery, as
you
know
(2)
should describe that path, if somebody, a god or a man, should ask us about
us
it!
Tell
how we
(3)
If
tell
them the
(4)
somebody, a god or a man, ask you about it, truth about the path. Listen to
very
difficult
me!
The
(path)
explained
by
the
Kasyapa, following which some

1
men from
2
this earth
Or, the fetter of
sin.
See note on IX,
i.
BOOK
I,
LECTURE
II.
311
like traders
have formerly passed over (the Sa;^sara)

over the ocean
pass over
learned,
I
it
1
,
pass over
;
it
(even now), and will
path which) I have shall explain in due order men, listen to

in future
(this
;
me
(5, 6)
Earth-lives are individual beings, so are waterlives, fire-lives, and wind-lives grass, trees, corn (7)
;
And the remaining, (viz.) the movable beings

are enumerated the
thus
;
six classes of living beings
these are
all
the living beings, there are no
more
besides. (8)
A wise man
This
is
philosophical therefore one should not
research.
should study them with all means of All beings hate pains
;
kill
them.
(9)
:
not to kill the quintessence of wisdom anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to
2
non-killing
(10)
should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirvana, which consists
in
He
peace
3
,
(n)
Master (of his senses) and avoiding wrong, he should do no harm to anybody, neither by thoughts,
nor words, nor acts. (12) wise man who restrains his senses and possesses as are great knowledge, should accept such things with freely given him, being always circumspect
regard to the accepting of alms, and abstaining from what he is forbidden to accept. (13)
2
3
The same The same
simile occurs also in
I, 3, 4,
18,
above
p.
271
verse occurred above,
I,
i, 4,
10, p. 247.
We
have had the same verse above,
I, 3, 4,
20, p. 271.
312
true monk should not accept such food and drink as has been especially prepared for him along with slaughter of living beings.
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
:
He
(14)
(food
a monk) suspects
eat.
(to
be
his
impure),
soul
to
he
may
not
his
(15)
man who guards
and subdues
senses, should never assent In towns and beings.
anybody
.
killing
villages
cases (will occur,
2 which place) the faithful (in a dilemma) (16) Hearing the talk of people, one should not this is a say, 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 to
prepared,
their due. (19)
get
3 praise the gift, are accessory to the of killing beings; those who forbid it, deprive of the means of subsistence. (20) (others)
Those who
Those, however,
who
give neither answer,
viz.
meaning of the phrase pfitikarma na seveta. well-meaning people sink a well, offer a sacrifice, or feed persons, &c.
is
2
This
the
When
Literally, wish.
BOOK
that
it
I,
LECTURE
is
II.
313
is
meritorious, or
guilt,
not
so,
do not expose
1
.
themselves to
and
will
reach Beatitude
(21)
Knowing moon is among

and
subduing
tude. (22)
that Beatitude
the best thing as the the stars, a sage always restrained his senses brings about Beati
is
2
pious man which are carried
and suffer for been proclaimed (by the Tirthakaras).
shows an island to the beings away (by the flood of the Sa^sara) their deeds. This place of safety has
(23)
soul,
subdues his senses, puts a stop to the current (of the Sawsara), and is free from Asravas 3 is (entitled to) expound the pure,
guards his
,
He who
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
Silanka quotes the following Sanskrit verse to show the application of the maxim to the digging of a well satyaw vapreshu sftam Jaîkaradhavalaw vari pitva prakama/% vyuMMnnase:
shatrzshfla/^
g-alaughe dinakarakiraair yanty ananta

vraâti
pramuditamanasa/^ pramsartha bhavanti sosham nite vind.sa.rn teno^dasinabhavaw

I
muniga?za/$ kupavapradikarye Forsooth, when living beings drink to their hearts content the cool water of ditches,
II
which
moon, their thirst is completely allayed gladdened but when all the water is dried up by the rays of the sun, numberless creatures must die therefore the
and
their heart is
; ;
is
white like the
sages
2
decline
every
interest
in
the
construction
of wells
and
ditches/
The commentators connect sahu as and supply Tirthakara, &c. as subject.

8
5
adjective with
divam,
See above,
Viodaga = Môdaka.
p. 55,
note
i.
Samadhi.
S<JTRAKK7TANGA.
has been especially prepared for them, they enter 1 upon meditation but are ignorant of the truth, and
,
do not possess carefulness.
(26)
As
flânkas,
herons,
ospreys,
cormorants,
and
pheasants meditate upon capturing fish, (which is) a sinful and very low meditation, so some heretical, unworthy .Sramaâs contemplate the pursuit of
pleasures; (they herons. (27, 28)
are)
sinful
and very low

persons,
like
Here some weak-minded

will
abusing the
pure path, enter upon a wrong path.
They thereby
go to misery and destruction.

a blind-born
2
As
man
(29) a leaky boat into getting

is
wants to reach the shore, but

passage
;
drowned during the

heretical ^ramaâs,
so
some unworthy,
full
having got into the
current (of the 6a^sara),
will incur great danger.
(30, 31)
But knowing
this
Law which
(a
has been proclaimed

the dreadful
by the Kasyapa,
monk)
crosses
current (of the Sa?;zsara), and wanders about intent on the benefit of his soul. (32)
Indifferent
to
worldly
objects,
man should
world so
wander about treating all creatures as he himself would be treated. (33)
in the
wise
man knowing
pride and deceit, (in
(and renouncing) excessive short) giving up all (causes of

.
3 (34) worldly existence), brings about his Liberation He acquires good qualities, and leaves off bad
qualities;
terities,
The
1
a monk, who vigorously practises aus avoids anger and pride. (35) Buddhas 4 that were, and the Buddhas that
2
Verses 30, 310=!, Comp. I, 3, 3, 12. The first line of this verse occurred in I, 9, 36. Here Buddha is a synonym for Tirthakara.
i, 2,
31, 320.
BOOK
will be,
I,
LECTURE
12.
315
they (as
it
dation,
even as
all
were) have Peace as their foun 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 1
.
very learned, and wise (monk) should accept such alms as are freely given him, being free from passions and waiting for his end. This is the doctrine of the Kevalin. (38)
restrained,
(37)
Thus
say.
TWELFTH LECTURE,
CALLED
THE CREED
2
.
There are four
(heretical)
:
creeds
which
the
the Kriyavada, 2. the disputants severally uphold Akriyavada, 3. the Vinayavada, and 4. the Aânavada. (i)
i.
The
1
agnostics
4
,
though they (pretend
to)
be
increased,
Silanka says that by exercise the power of resistance will be 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. 2 Samosarawa = samavasararca. This word and the verb samosarai are commonly used when Mahavira preaches to
a meeting
3 4
(melapaka) gathered round him. Compare Uttaradhyayana XVIII, 23, above
Annawiya
= aânikas,
p. 83, note 2. the followers of the fourth sect.
316
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) bad Believing truth to be untruth, and calling a man good, the various upholders of Vinaya, asked
(3) explain their tenet truth the Without perceiving they speak thus this object Moksha) is realised by us thus (viz.
about
it,
(viz.
by Vinaya). The Akriyavadins who deny Karman do not admit that the action (of the soul is trans mitted to) the future moments 3 (4) They become involved in contradiction in their
2
,
own
assertions
they
falter in their
speech and are

.
This (their unable to repeat what is said to them 4 a valiant counter-opinion, this (our opinion) has
opinion) has no valiant counter-opinion; and has six sources 5 (5)
.
Karman
The Akriyavadins who do

truth, bring
not understand the

;
forward various opinions
many men
Moksha is arrived at through Vinaya, discipline. Lavavasanki. Lava is explained by karman, and avasahki by apasartuw silam yeshaw te. 3 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
1
Viz. that
But the Sarikhyas are also reckoned among the Akriyavadins, because, according to them, the atman does not act.
Bauddhas.
4
passage has to say a good perhaps of interest that he mentions their 500 Gatakas, and not thirty-four which is the recognised number of (zatakas according to the Northern Buddhist.
-Silahka in
commenting upon
Bauddhas.
It
this
deal
about
the
is
How
5
.Silanka
came
to a
knowledge of the numbers of Gatakas

tell.
accepted by
the Southern Buddhists, I cannot
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
(7)
As a blind man, though he have a light, does not see colours, &c v because he is deprived of his eye(sight),
so the Akriyavadin, having a perverted intellect, does not recognise the action (of the soul) though it
does
exist.
(8)
Many men
in
this
world
who have
studied
astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of
divination from omens),
know
the future
2
.
(9)
(The opponents say that) 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 3 (10) The (Kriyavadins) 6"ramaâs and Brahma/zas un
;
some
forecasts are true,
derstanding the world (according to their lights), speak thus misery is produced by one s own works, not by
:
those of somebody else

right knowledge and
But creator, &c.) conduct lead to liberation, (i i)

(viz. fate,
.
This
is
the opinion of the -Sunyavadins,
who
are considered
actions, even
to belong to the Akriyavadins, because they
deny
all
such as are perceived by everybody (Silahka). 2 This would be impossible if the whole world was unreal.
8
A
up
various reading,
science.
commented upon by
6 va,
the scholiasts, runs
thus:
give
4
ahawsu viâpalimokkham
they say that one must
The
Kriyavadins contend, according to Silahka, that works

to
alone,
by themselves, without knowledge, lead
Moksha.
SUTRAKtf/TANGA.
The
(Tirthakaras), being (as

its
;
it
were) the eyes of
the world and
leaders, teach the path
which
is
salutary to men they have declared that the world is eternal inasmuch as creatures are (for ever) living
ye men (12) The Rakshasas and the dwellers in Yama s world, the troops of Asuras and Gandharvas, and the 2 spirits that walk the air, and individual beings they will all be born again and again. (13) (The Sa^sara) 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 3 Men therein, seduced by their senses and by women, are born again and again both (as movable and
in
it,
!
immovable
beings). (14)
by new works the pious annihilate their works by abstention from works the wise and happy men who got rid
;
;
The
sinners cannot annihilate their works
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-
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
2
troops/
Pud/io siya prz thak jrita^; according to -Sflahka, pr/thivyd^rita/^. This expression is generally used to denote the lower order of beings.
3
To
render
bhavagahana.
BOOK
selves, those pious
I,
LECTURE
12.
319
men
become heroes through
practise control, and their knowledge. (17)
some
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)

(the truth)
Those who have learned
by themselves
or from others, are able (to save) themselves and One should always honour a man, who others.
is
like a light
and makes manifest the Law

it.
after
having well considered
(19)
;
He who knows himself and the world who knows

where
and whence they will not return who knows what is eternal, and what is transient birth and death, and the future existences
(the creatures) go,
; ;
of
men (20) He who knows the tortures of beings below e. in hell); who knows the influx of sin and its stop who knows misery and its annihilation, page
;
(i.
2 expound the Kriyavada (21) Being not attached to sounds and colours, indif ferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the
he
is
entitled to
Circle (of Births). (22)
Thus
1
say.
Asrava and sawvara.

It is
had overlooked
evident that the âinas considered themselves Kriyavadins. this passage when penning the note on p. 83.
32O
SCTRAK.R/TANGA.
THIRTEENTH LECTURE,
CALLED
THE REAL TRUTH.

I shall now expound, in accordance with truth, the various qualities of men I shall explain the virtue and peace of the good, the vices and the
;
unrest of the wicked, (i) Having learned the Law from
men who
exert
t
themselves day and night, from the Tathagatas 1 they neglect the conduct in which they had been
to their teacher. (2) Those who explain the pure doctrine according to their individual opinion, falsify it in
instructed,
after
and speak rudely
their
teachers)
those
who speak
repeating (it 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
quarrel, will, like a
name 2 who renews a composed blind man groping his way with
,
According to the commentators, Gaina teachers, inclusive of
the schismatical
ones, are intended. Tathagata 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.
Gaga///$abhasi =âgadarthabhashin. Silanka proposes also^-ayarthabhashin, who speaks dogmatically.
do harm to himself, being still subject to and passion possessing evil Karman. (5) He who is quarrelsome and talks improperly,
a
stick,
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
is
l
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)
believes himself rich in control, or incon siderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as
He who
shadows.
(8)
always turned round by delusion, and has no place in the Gotra where the Vow of Silence is practised (viz. in the 6aina church), who not
is
He
being awakened puts himself forward in order to gain honours through something different from
control. (9)
Brahmaâ or Kshattriya by birth, a scion of the Ugra 2 race or a Li///zavi 3 who enters the order eating alms given him by others, is not stuck up on
,
account of his renowned Gotra. (10)
His pedigree on
his
mother s and on
his father s
Ghziighz. (tempest) maya. Concerning the Ugras, see above, p. 71, note 2. 3 LeM/âi. According to the Gainas the Li/^âvi and Mallakis were the chiefs of Kaî and Koâla. They seem to have succeeded
2
who ruled there in the times The Li/âvis became a powerful race, who power in Eastern India during many centuries
the Aikshvakas,
of the
held the
after the
Ramayawa. supreme
beginning
of our era.
[45]
322
side will be of
SUTRAKfl/TANGA.
no use to him, nothing will but right when after becoming knowledge and conduct he acts a a monk like householder, he will not
:
succeed in obtaining final Liberation, (n) If a poor monk subsisting on the meanest food
attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of sub
is
sistence,
he
will suffer
again and again
(in
the Circle
of Births). (12)
monk, who
is
eloquent, speaks very well, has
bright ideas,
possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13)
is .clever,
Thus an
intelligent
monk who
puts himself for

;
or rather ward, has not yet realised carefulness he is a weak-minded man who elated by his success
blames other men. (14) A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth such a man is wise and of the right stuff, (i 5)
;
wise leave off these kinds of pride, the pious do not cultivate them the great sages are above
;
The
all
such things as Gotra

is
(&c.),
the place where there
and they ascend to no Gotra at all (viz. to
Moksha). (16)
looks upon his body as on a corpse the Law, will on entering understands fully a village or a town distinguish between what may
monk who
and
be accepted and what may

of food or drink. (17)
not,
and
will not
be greedy
A
with
monk having conquered

many
aversion to control
in
and delight
in sensual objects, living
company
should
brethren or leading a single
life,
BOOK
I,
LECTURE
13.
323
silently repeat to himself:
man must come and

(i.
go
(according to his
Karman) alone
e.
without
deriving any help from others). (18) Knowing it by intuition or having learned
others,
it
from
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
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
disposition
(may teach) others the truth. (20) A wise man by suppressing his Karman and
will
his
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
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
beings (a
.
monk
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
1
say.
:
The commentators make out the following meaning 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. wise man knowing (the disposition of his hearers should preach the Law which is wholesome) to all living beings whether they move
or not.
324
sfiTRAKJUTANGA.
FOURTEENTH LECTURE,
CALLED
THE NIRGRANTHA.
has given up all worldly ties and is instructed in our creed, should practise chastity,
He who
obeying the commands (of his teacher) he should make himself well acquainted a clever (monk) should avoid with the conduct
exerting himself;
;
carelessness, (i)
of prey), e. g. ZYzankas, carry off a fluttering young bird whose wings are not yet grown, when it attempts to fly from the nest, but is not
(birds
As
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
l (3) they have made him leave (the Ga^/cvta) good man should long to live with his teacher
.
order to perform his duties 2 knowing that he who does not live with his teacher will not put an end to his mundane existence. Making manifest
in
,
Nissariyaw
of the
ni//saritam.
follow in the text the inter

I
pretation
commentators.
But
think
that
instead
of
mannamawa we must read, as in the mawaw; and translate: believing

(vasima;w) though he be
2
preceding verse, himself rich in
mannacontrol
still
wanting
in strength
(nissariyaw).
Samahi;/2.
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
ones, he
(pleasant) sounds or dreadful should not allow himself to be influenced

in
by them, and persevere
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 for one who
him 2 being
,
is
(as
it
perfectly free from passion were) carried away (by the

;
stream of the Sa^sara),

shore. (7)
will
not get to
its
opposite
(He should not become angry) if (doing anything him by wrong) his own creed is quoted against
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)
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
;
He
As
others
1
better than to do wrong. (9) to one who has lost his way in the wood,
for this
is
who have
not,
(show
it,
thus some) teach the
Susadhuyukta.
Sammaw tayaw
thirato
according to the commentators, as the words in the text.
nsUbhigaH ê. I am unable to
translate
understand
326
stiTRAKR/TANGA.
Therefore path which is salutary to men. should think) this is for my good that those
:
(he
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 one should it. practise right (n) 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
the Law, not being awakened but after he wards knows it well through the words of the 6anas, as with his eye (the wanderer sees the
not
know
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)
the right time he may put a question about living beings to a well-conducted (monk), who will and what he explain the conduct of the virtuous
;
At
hears he should follow and treasure up in his heart, thinking that it is the doctrine of the Kevalins. (15)
(company of the teacher) and pro tecting (himself or other beings) in the three ways in thoughts, words, and acts), he (viz. (gets) peace and the annihilation (of sins) as they say. Thus
Living
in this
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
he
will
I,
LECTURE
Liberation
14.
327
on)
obtain
(17)
final
(living
pure
(food).
Those who having investigated the Law expound are awakened and put an end to mundane existence; it,
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 1 disgrace his calling by the use of spells a good
;
not desire anything from other people, and he does not give utterance to heretical doc
trines.
man does
(20)
living single should not ridicule heretical
monk
;
be true
and should avoid hard words though they he should not be vain, nor brag, but he should without embarrassment and passion (preach
doctrines,
the Law). (21) monk should be
though he be of he should expound the Syadvada 3 he should use the two (permitted) kinds of speech 4 living among virtuous men, impartial and wise. (22)
modest
a fearless mind
He who
follows
;
(the
instruction)
may
believe
something untrue It is thus or thus.

1 2 3
(one should)
One
kindly (tell him) should never hurt him by
Gotra, explained by mauna.
Sankiîya
= jarikyeta.
by
Vibha^-yavada.
The saptabhahginaya
the expression in
p. 95.
or seven the
text.
modes
See
of assertion are intended
Bhandarkar, Report, 1883-84, 4 See above, p. 304, note 4.

are here intended.
The
first
and fourth kinds of speech
328
SOTRAKK/TANGA.
outrageous language, nor give long-winded explana

tions of difficult passages. (23)
understand his short expla he should nation), explain at greater length. When the pupil has heard it, he will correctly understand the Truth. A monk should utter pure speech, which
accordance with the creed (of the should declare the distinction of sin. (24)
is
(If the pupil does not
in
inas),
and
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.
faithful
1
creed
He
truth)
;
able to explain the entire will not corrupt the faith. (25) should not pervert nor render obscure (the
is
man who
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
of
practises austerities,
who understands
all details
the Law, who is an authentic interpreter, clever, and learned such a man is competent to explain the
entire creed. (27)
Thus
say.
Samahi
samadhi.
BOOK
I,
LECTURE
15.
329
FIFTEENTH LECTURE,
CALLED
THE YAMAKAS
l
.
What
known
is past, present, and to come, all this is to the Leader, the Saviour, who annihilates
the hindrances to right faith, (i) The annihilator of doubt knows the incompara ble (Law) he, the expounder of the incomparable
;
(Law),
is
not inclined towards this or that (heretical
doctrine). (2). this or that (article of the creed he has) the correct opinion hence he is rightly called a true
On
(man) towards his fellow-creatures.

;
he who always possesses the

(3)
truth, is
kind
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 2 (4)
fellow-creatures
: ; .
Towards your
has been named from its opening words g-amaiyam, which also means, consisting of yamakas (compare For Journal of the German Oriental Society, vol. xl, p. 101). in this lecture each verse or line opens with a word repeated
This lecture
from the end of the preceding one.
This artifice is technically called .srznkhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by
viz.
the author of the Niryukti (verse 28),
adaniya-sankaliya.
For sarikaliya is the Prakrz t for jrz rikhala (e.g. in our text I, 5, 2, 20), though .Silahka here renders it wrongly sahkalita; and adaniya by itself is used as a name of our lecture. 2 These are the twelve bhavanas or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c.
33O
S<JTRAK/27TANGA.
He
whose
is
reflections
purified by meditating on those compared to a ship in water like a ship
soul
is
reaching the shore he gets beyond misery. (5) 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) Great Hero, who has no Karman, does not
die.
As
down) the lovely

;
the wind extinguishes a light, (so he puts women in this world. (8)
Those men whom women do not seduce, value Moksha most those men are free from bondage and
do not desire life. (9) Turning from worldly
pious acts
;
life,
they reach the goal by
(towards
their pious acts they are directed Liberation), and they show the way to
by
others. (TO)
The
on
preaching of the
different creatures; is rich in control, is treated with honour 2 but does not care for it he
,
Law he who
(has different effect)
exerts
himself,
subdues his
senses,
is
firm,
and
abstains from sexual intercourse,
(n)
(He should not yield to temptations as a pig which)

decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always
is
Mahavira.
Puyawasae, explained by puâna-asvadaka. I should puâ-naâka, who abolished the worship of gods, in which case the following word awasa6 = an-ajaya might be
prefer
rendered
he makes no plans.
BOOK
I,
LECTURE
15.
331
subdues his senses, and has reached the incompar

able cession of
Karman
1
.
(12)
should Knowing 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 2 of desire on its end (i. e. edge) glides
;
the incomparable (control), he
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
3
makers of an end
are
here.
Here
Law.
in the
world of
men we
men
to fulfil the
(15)
In this creed which surpasses the world, (men) become perfected saints or gods, as I have heard
;
and
is
have heard that outside the rank of men

3
.
this
not so
(16)
(heretics) have said that they (viz. the gods) an end to misery 4 but others (âinas) have put said that this repeatedly (human) body is not easily
;
Some
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 5 priate for adopting the Law (18)
.
How
1
can
it
even be imagined that he should

Sandhi
is
Sandhipatte.
explained
Karmavivaralaksha-
wam bhavasandhim.
There is a play on the word end in this and the next verse which to a modern mind savours more of the absurd than
the profound. 3 Perfection cannot be obtained by other creatures than 4 I. e. reach final beatitude.
5
2
men.
The words
as
meaning,
however,
they are preserved do not construe ; the must have been about what I have given
in the translation.
332
stiTR AKtf/TANGA.
be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the un
paralleled
Law
(19)
could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the
How
supreme, the eyes of the world ? (20) And there has been declared by the Kajyapa the supreme condition by realising which some happy
x
,
and wise men reach excellence.
(21)
(in control)
wise
man who
has gained strength
which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22) The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Moksha), abstaining from works which are
entailed
by
birth
2
.
(23)
That which
destroys
the
all saints
value highly
(viz.
control),
it
thorn
(viz.
Karman)
practising
some have been

gods. (24)
liberated,
and others have become
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
1
say.
Viz. control.
Gamma.ya.rn.
but I think
it
The commentators
is
explain
it
yan matam;
BOOK
I,
LECTURE
6.
333
SIXTEENTH LECTURE,
CALLED
THE SONG 1
Now
the Venerable
One
said
He who thus
sub
dues his senses, who is well qualified (for his task) 2 and abandons his body, is to be called a Brahma;za,
a .Sramaâ, a Bhikshu, a Nirgrantha. (The pupil) is he who thus subdues his senses, replied Why
:
who
well qualified (for his task) and abandons his body, to be called a Brahmaâ, a vSramaâ, a
is
Bhikshu, a Nirgrantha? Tell this, O great sage! (i) He is a Brahmaâ for this reason that he has
ceased from
hate, quarrel, of aversion to others, calumny, backbiting, reviling of and love control, pleasures, deceit, untruth, and the
belief that he possesses the Sarnitis, exerts himself, is not angry, nor proud. (2) always He is a .5rama;za for this reason that he is not
sin of
all sinful actions, viz. love,
wrong
hampered by any
desires,
lies,
obstacles, that
he
is
free
from
(abstaining from) property, killing, telling

;
and sexual intercourse (and from) wrath, pride, thus giving up every deceit, greed, love, and hate
:
passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a
Sr3.m3.na.,
who subdues (moreover)
his senses,
is
well
(3)
qualified (for his task),

1
and abandons
his
body.
Gaha gatha. In this lecture, which is in prose as regards form and contents, there is nothing that could justify the title
given
2
it.
Davie
dravya.
334
S<JTRAKtf/TANGA.
He
is
a Bhikshu for this reason that he
is
not
conceited, but modest,
and obedient
is
that he subdues his senses,

task),
(to his Guru), well qualified (for his
and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, 1 is steadfast, and eats but a moderate quantity of food which is given him by others. (Such a man)
deserves the
He
is
of a Bhikshu. (4) a Nirgrantha for this reason that he
name
is
single
knowing the absolute (atman), awakened, proof against

that he possesses the Samitis and equanimity, know^s the true nature of the Self, is wise, has renounced the causes of sin both (objec
sins, well disciplined
;
and subjectively 3 ), does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain Liberation, and lives
tively
restrained.
(Such a man) deserves the name of a Nirgrantha, who subdues his senses, is well qualified
(for his task),
Know this am the Saviour.

Thus
1
and abandons his body. (5) to be thus as I have told you, because
(6)
say.
S a #2 k hay a. The commentator takes this word as a gerund and explains it knowing (the vanity of the world). 2 Eka, i.e. free from love and hate.
:
Dravyato bhavataj
a.
SECOND BOOK
FIRST LECTURE
CALLED
2
,
THE LOTUS.
I long-lived (Gambusvamin) (Sudharman) have heard the following Discourse from the Vene rable (Mahavira). now come to the Lecture
!
We
called
the
:
Lotus/
The
contents of
it
are
as
follows
There is a lotus-pool containing much water and mud, very full and complete, answering to
the idea (one has of a lotus-pool),
lotuses,
full
of white
delightful,
conspicuous,
all
magnificent,
and
splendid. (2)
And
as
everywhere
over the lotus-pool there
grew many white
lotuses, the best of

tall,
Nymphaeas,
brilliant,
we
are told, in beautiful array,
of
to)
fine colour, smell, taste,
and touch,
(&c., all
down
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

is
fifth
and
I
sixth lectures, the
whole
Book (mitaskandha)
prose. division of the lectures exhibited in the
in
have adhered to the sub
Bombay
edition, which,
on the whole, agrees with

2
that of
most MSS.
are called, according to the Nir-
The
lectures of this
Book
yukti, Great (maha) Lectures.
336
as
S&TRAK.R7TANGA.
(&c., all
we are told, in an excellent down to) splendid. (4)
position,
tall,
[$ 3 and 4 are to be repeated with the word all or whole added to lotus-pool *.] (5) Now there came a man from th Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus, (&c., as above). Now
a knowing, clever, wellinformed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted
this
man spoke
thus
am
I shall with the direction and bent of the way. fetch that white lotus, the best of all Nymphaeas.
Having
And
entered the lotus-pool. the more he proceeded, the more the water
said this the
man
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
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) There came a man from the the second man.
this
Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus There he saw one man who (&c., all as above). had left the shore, but had not come up to the white
the best of Nymphaeas, who could not get back to his bank, nor to the opposite one, but stuck
lotus,
mud in the middle of the lotus-pool. Now This the second man spoke of the first man thus man is not knowing, not clever, (&c., see above, all
in the
:
down
1
to)
not acquainted with the direction and bent
In the text the words savvavanti /a

3
text of
and
4.
I give the
n&m are prefixed to the explanation of -Silahka:
BOOK
of the way.
(&c., all
2,
LECTURE
said
:
I.
337
For that man

I
am
a knowing,
down
best of
shall fetch that white lotus, the to) But this white lotus, the Nymphaeas.
best of Nymphaeas, cannot be got in the
man
1
way
this
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)
monk living on low food and desiring to to the shore (of the Sa^sara), get knowing, clever, all down to) acquainted with the direction and (&c.,
a
Now
bent of the way, came to that lotus-pool from some one of the four quarters or from one of the inter
bank of the
lotus,
(&c.,
mediate points (of the compass). Standing on the lotus-pool he saw the one big white
as
above).
And he saw
left
four
1
men who having
above) stuck
in the mud. These men are not knowing,
there those the shore, (&c., all as Then the monk said
:
(&c., all
down
to)
not
;
acquainted with the direction and bent of the way for these men shall fetch that white thought lotus, the best of Nymphaeas. But this white
:
We
lotus, the best of
Nymphaeas, cannot be got

I
in the
way
these
acquainted with the direction and bent of the way. I shall fetch that white
food, (&c.,
lotus, the best of
men tried. all down to)
am
monk
living
on low
Nymphaeas.
Having
;
:
said this
the
did not enter the lotus-pool but standing on the bank of it he raised his voice Fly up,
[45]
monk
338
And the white lotus, best of Nymphaeas flew of best the white lotus, up. (10) Nymphaeas, 1 I have told you, O long-lived ^ramaâs, a simile
you
must comprehend the meaning of
it
2
.
The
and praised Nirgrantha monks and nuns worshipped then and Ascetic the Venerable Mahavira, spoke
thus
:
You have
but
told,
O
!
long-lived 5rama;â, the

its
simile,
meaning, Ascetic Venerable The 6Yama7/a long-lived of Mahavira addressed the crowd Nirgrantha monks
:
we do
not comprehend
and nuns, and spoke thus Ah, you long-lived I shall tell, declare, explain, expound, Sramawas and demonstrate it with its meaning, reasons, and
!
arguments.
1 I
Thus
long-lived
I say: (n) .Srama/zas 3 meaning

,
the
world
spoke of the lotus-pool. Meaning pleasures and spoke of the water. amusements I spoke of the mud. Meaning people
white lotuses, the general I spoke of those many best of Nymphaeas. Meaning the king I spoke of the one big white lotus, the best of Nymphaeas.
in
Meaning Karman
men.
Meaning heretical teachers I spoke of those four Meaning the Law I spoke of the monk. 5 Meaning the church I spoke of the bank. Meaning
the preaching of the

voice.
flying
Law
Meaning Nirvana I Meaning these up.

I
spoke of (the monk s) spoke of (the lotus )

things,
long-lived
6ramaâs,
1
told this (simile). (12)

literally, that
Na6
-#atam,
which
is
known.
In the text the sentence closes with bhante, a word frequently
used in addressing members of the order.

3
These words
I
ing sentences.
4
5
are in the original repeated in each of the follow drop them in the translation.
literally,
Appaha//u=atmany ahrz tya,

Dharmatirtha.
having in
my
mind.
BOOK
2,
LECTURE
I.
339
Here
in the East,
West, North, and South many

according to their merit, as
men have been born
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

all
is
king,
who
is
strong like the
great Himavat, Malaya, Mandara, and Mahendra
down to) who governs his kingdom and mutinies have been suppressed And this king had an assembly of Ugras 2 and sons of Ugras, Bhogas 2 and sons of Bhogas, Aikshvakas and sons of Aikshvakas, Gtibtrts and sons of Giiatris, Kauravas and sons of Kauravas, warriors and sons of warriors, Brahma;âs and sons of Brahmaâs, Li/X?/avis and sons of Li//(vavis, com manders and sons of commanders, generals and sons
mountains, (&c.,
in
which
all riots
of generals. (13) And of these
men some one 3
is
full
of faith.
Forsooth, the .5rama?2as or Brahmaâs made up their mind to go to him. Being professors of some shall teach him our religion (they thought)
We
:
Know this, dear sir, religion/ (And they said) that we explain and teach this religion well. (14) Upwards from the soles of the feet, downwards
*
1
This
is
one of the var/zaka or typical descriptions which are
so frequent in the canonical books.
The
full
text
is
given in the
n, p. 26 f. Of the many Aupapatika Sutra, ed. Leumann, the word var/zaka meanings may have, masterpiece seems the one in which it must be taken here. Many varwakas are, partly
at least,
2
composed
in a curious
metre which
have named Hyperff.
metron, see Indische Studien,

3
vol. xvii,
pp. 389
Concerning the Ugras and Bhogas compare note Apparently the king is meant. Z 2
on
p. 71.
340
from the
SUTRAKK7TANGA.
tips of the hair
on the head, within the skin s surface is (what is called) Soul 1 or what is the The whole soul lives when this same, the Atman.
,
;
It lasts as long as (body) is dead, it does not live. the body lasts, it does not outlast the destruction
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 dovecoloured bones remain, and the four bearers return
(of the body).
with the hearse to their village.
Therefore there
is
no (soul different from the body). Those who believe that there is and exists no (such soul),
and
exists
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
Those, therefore, who believe that there is and exists no soul, speak the truth. Those who maintain that the soul is something different from
rough.
the body, do not see the following (objections) (15) As a man draws a sword from the scabbard and
:
shows
that
is
"
it
(you, saying)
scabbard,"
Friend, this
the
so nobody
the sword, and can draw (the soul

is
"
from the body) and show it (you, saying): Friend, this As a man draws is the soul, and that is the body." a fibre from a stalk of Mu%"a grass and shows it Friend, this is the stalk, and that is (you, saying)
"
"
the fibre
or takes a bone out of the flesh, or the

1
Giva.
BOOK
seed of Amalaka
1
2,
LECTURE
I.
341
his hand, or
from the palm of
a particle of fresh butter out of coagulated milk, and shows you both things separately 2 or as he presses
;
from the seed of Atast 3 and shows the oil and oil cake separately, or as he presses the juice from the 4 sugar-cane, and shows the juice and the molasses separately, so nobody can show you the soul and the
oil
,
body
separately.
The same
applies also
when
fire is
churned from Aram-wood. Those who believe that Those there is and exists no soul, speak the truth. 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 5 you on the following points whether an action is good or bad,
!
meritorious or not, well done or not well done, whether one reaches perfection or not, whether one goes to hell or not. Thus undertaking various works they engage in various pleasures and amusements
for their
own enjoyment. (17) Thus some shameless men becoming monks pro
pagate a
it,
Law
of their own.
it,
And
(or)
others
:)
believe
put their faith in
adopt
it,
(saying
Well, you
!
speak the truth,

shall
Brahmaâ,
O Sramana.
We
and
present you with food, drink, spices, sweetmeats, with a robe, a bowl, or a broom.
1
2
3
Emblica Myrobalanos. I have somewhat condensed
this passage.
Ayau//asi
in Prakrzt;
it
is
Linum
Usitatissimum.
p.
Khoyz.
See Grierson, Peasant Life of Bihar,
236.
The
word is apparently derived from root kshud. 5 Paîv6denti = prativ6dayanti. The commentators, how
ever, explain
it
as
understand.
34 2
SUTRAKtf/TANGA.
Some have been induced to honour them, some have made (their proselytes) to honour them. (18) Before (entering an order) they were determined
become 6rama?2as, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no
to
sins.
After having entered their order they do not cease (from sins), they themselves commit sins, they
sins,
cause others to commit
and they assent

;
to
another
to pleasures,
Thus they are given committing sins. and sensual lust they are amusements,
greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves
from
(from the Circle of Births), nor free anybody else it, nor free any other of the four kinds of living
beings from it. They have left their former occupa but have not entered the noble path. tions, They
cannot return
(to
it
worldly
life),
they
stick (as
I
were)
in pleasures
nor get beyond it and amusements.
have treated of the first man (as one who believes that) soul and body are one and the same
thing. (19) I shall treat of the
Thus
Now
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 2 through which
1
we explain
According to the commentators the Lokayatikas or the Sankhyas are intended. The latter explain the whole world as developed from the Prakrzti or chaos, and contend that the atman
does not act. The Lokayatikas deny the separate existence of the atman, and maintain that the elements are called atman when they
manifest intellect (/aitanya).
2
Mahabbhtiya=mahabhuta.
BOOK
whether an action
is
2,
LECTURE
I.
343
18, all
good or bad,
(&c., see
down
to) hell or not.
Everything down to a blade

l
of grass (consists of them). (21) And one should know the intermixture
of the
is the elements by an enumeration of them. first element, water the second, fire the third, wind These five elements the fourth, and air the fifth. are not created, directly or indirectly, nor made; they
Earth
are not effects nor products

;
they are without begin
are in ning and end they always produce effects, dependent of a directing cause or everything else; they are eternal. Some, however, say that there is a Self What is, does not perish besides the five elements.
;
from nothing nothing comes.
(22)
All living beings, all things, the whole world con sists of nothing but these (five elements). They are a blade to cause of the world, even down the
primary
of grass. (23)
buys and causes to buy, kills and causes to he may even sell and kill, cooks and causes to cook, kill a man. Know, that even in this case he does
not do wrong/
A man
These (Nastikas) cannot inform you, 15-18, all down to) they stick (as it were)
(&c., see
in pleasures
and amusements. Thus I have treated of the second man (who

believes
that)
everything
consists
of
the
five
elements. (24)
Now
shall treat of the third

is
man (who
believes
2 that) the Self
the cause of everything.
Samavaya. The word used

a
in the text
is
pur is
= purushaisusedinitsplace.
isara = ijvara, but afterwards Both words are synonymous
344
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
(
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.
their object, they are
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).
on
As, for instance, a tree springs up on earth, grows earth, is not separate from earth, but is bound up
so all things, (&c., all as above). for As, instance, a lotus springs up in earth,
:
in earth
on
earth,
:
is
not separate from earth, but

all
is
grows bound up
in earth
so
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
1
as above).
As, for instance, a water-bubble is produced in water, grows in water, is not separate from water,
with a tin an, the
first
may
denote the highest
3,
tin an as in the
Yoga
philosophy, or the
par a mat man
as in the Vedanta.
BOOK
but
is
2,
LECTURE
:
I.
345
bound up
in
water
so
all
things, (&c., all as
above). (26) And the twelve Aiigas, the
Canon of
the Gawins
x
,
which has been taught, produced, and declared by

the 6Vama;zas, the Nirgranthas, viz. the A/arariga (all down to) the Drzsh/ivada, is wrong, not true, not
a representation of the truth but this (our doctrine) is correct, is true, is a representation of the truth/
;
(heretics in question) make this assertion, they uphold this assertion, they (try to) establish this assertion.
The
Therefore
produced by
out of
its
this (error),
they cannot get out of the misery even as a bird cannot get
cage. (27)
(heretics)
to)
These
19, all
cannot inform you, (&c., see

stick, as
it
16-
down
they
were, in pleasures
and amusements. Thus I have treated of the third man (who believes
that) the Self
Now
Here
c
the cause of everything. (28) shall treat of the fourth man who believes
is is
that Fate
the cause of everything. in the East, (&c., see $ 12, 13,
all
down
to)
teach this religion well. (29) There are two (kinds of) men. One man admits Both action, another man does not admit action.
men, he who admits action, and he who does not admit action, are alike, their case is the same, because
2 they are actuated by the same force
.
(30)
Gawipiâga.
Viz. Fate.
For it is their destiny to entertain one belief or the and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karawam apanna they give here a meaning different from that in the following paragraphs.
other,
I
therefore propose the following translation of the end of the
346
*
An
:
ignorant
"
man
thinks about the cause as

myself,
pain,
I
fol
lows
feeble
T
,
When I suffer, grieve, blame am afflicted, or undergo great

;
grow have
caused
caused
it
or
it."
when another man suffers, &c., he has Thus an ignorant man thinks himself or
to
another
man
be the cause of what he or the other
man
experiences. (31) wise man thinks about the cause as follows

&c.,
I
"When I suffer,
did not cause
it;
and when
2
."
man suffers, &c., he did not cause it A wise man thinks thus 3 about the cause of what he himself or another man experiences. I say this
another
:
Movable or immovable beings in all the four quar ters thus (i.e. by the will of Fate) come to have a body,
"
to
undergo the vicissitudes of
life,
to lose their body,
to arrive at
some
4
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
paragraph
1
:
to)
amusements.
are equally (wrong), (err) alike as regards the cause
(of actions)/
Tippami, explained lose strength of cannot be trz pyami, because it means I
body/
am
satisfied/
The word The
word is probably derived from the root tik to kill/ Tippami would be an irregular passive, just as sippami from si, see
Zeitschrift
fiir
vergleichende Sprachforschung,
vol.
xxvii, p.
250.
Leumann, Aupapatika Sutra, glossary s.v. tippa;zaya, explains this word by crying on the authority of Abhayadeva. Either mean
ing suits the passages where 2 But Fate is the cause.
8 it
occurs in our
text.
is to say, that Fate distributes pleasure and pain. render the rather ambiguous expressions in the original according to the interpretation of the commentators.
4
That
BOOK
I
2,
LECTURE
I.
347
have treated of the fourth man who believes that Fate is the cause of everything. (33)
These four men,

ter,
differing in intellect, will, charac
opinions, taste, undertakings,
and
plans,
have
former occupations, but have not entered the noble path. They cannot return (to worldly nor life) get beyond it they stick (as it were) in
left their
;
pleasures and amusements.

I
(34)
say
here in the East, West, North, and South
there are
in $ 13, all
some men, viz. Aryas, non-Aryas, (&c., as down to) ugly men. They own small or
and
fields,
large houses
vants and peasants.
they own few or many ser Being born in such-like families,
they renounce (their possessions) and lead a mendi cant s life. Some leave their kinsmen and their
others, who property to lead a mendicant s life kinsmen a mendicant s have no nor property, lead
;
life.
not,
life.
Whether they have kinsmen and property or they renounce them and lead a mendicant s
(35)
:
Here, Previously, however, they thought thus is the of a on who monk, indeed, man, point turning makes the following reflections with regard to dif
ferent things
houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches,
:
possess
fields,
stones, corals,
smells, tastes,
rubies
1
.
enjoy sounds, colours,
and feelings of touch. These plea and sures amusements belong to me, and I belong
(36)
to them.
A
1
wise
man, previously, should thus think to

of valuable things occurs elsewhere,
90.
The same enumeration

Kalpa
e. g.
Sutra, Lives of the 6rinas,
34-8
StjTRAKtf/TANGA.
himself:
Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant,
disagreeable, nasty
1
,
painful
and not
at all
plea
sant.
ye dear pleasures, take upon you this
painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all plea
may not suffer, grieve, blame myself, 2 be afflicted, and undergo great pain grow feeble, 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 Pleasures and amusements they first forsake him. 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
sant, that
I
.
consideration,
we
amusements.
himself. (38)
give up pleasures and wise man thinks them alien to

shall
There are things more intimately connected with

me,
viz.
my
mother, father, brother,
sister,
wife,
children, grandchildren,
friends,
daughters-in-law,
servants,
kinsmen, companions,
These
them.
my
relations belong to
and acquaintances. me, and I belong to
himself:
wise man, previously, should think thus to 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)
The
original has six
synonyms
for disagreeable,
which
it
is
impossible to render adequately in English. 2 The same words occurred in 31.
BOOK
2,
LECTURE
I.
349
Or some
for,
painful
illness
or disease,
unwished
(&c., all
down
to)
not at
I
befall
my
dear relations.
will
all pleasant might take upon me this
painful illness
suffer,
(all
or disease, &c., that they
may
I
not
will
down
deliver
them from
to) undergo great pain. 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 l (40) Individually a man is born, individually he dies,
;
.
individually he falls (from this state of existence),

individually he rises (to another)
consciousness, intellect,
His passions 3 perceptions, and impressions

2
. ,
Here, indeed, belong to the individual exclusively. the bonds of relationship are not able to help nor save one. (All as in I 38 down to the end substi
;
bonds of relationship amusements. ) (41)

tute
for
pleasures
and
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,
they are part and parcel But I grow old with regard to life, strength, of me. down to) touch. The strong joints become (all the black loose, the body is furrowed with wrinkles,
nose, tongue,
and touch
hair turns
even this dear body which has in due time. grown with food, must be relinquished
white,
I.e. his
Karman.
to the
According
is
be translated:
dividually he
commentators the last two passages should in individually he leaves (his possessions, &c.),
joined (to them)/
,50
SUTRAKR7TANGA.
reflections, a
Making such
cant
s life
monk
all
should lead a mendi
and know that 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 Srama/zas and Brahma;âs. They themselves kill movable and immovable living beings, have them
killed
killing
by another person, or consent
to
another
them. (43) Here, indeed, householders are
killers (of beings)
and acquirers of property, and so are even some 6rama?2as and Brahmaâs. 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
6ramaâs and Brahmaâs.
But
am no
killer (of
l beings) nor an acquirer of property. Relying upon householders and such .Srama/zas and Brahmaâs as
are killers (of beings) and acquirers of property, we shall lead a life of chastity. (He should, however,
(The pupil asks) What part company with them.) is the reason thereof? (The teacher answers) As
:
before (their ordination they were killers of beings), It is so (they will be) afterwards, and vice versa. evident that (householders) do not abstain (from
sins)
nor exert themselves
(in
control)
and
(as
monks)
habits).
they
(45)
will
relapse
into
the
same
(bad
Nissae=rmraya,
explained
BOOK
2,
LECTURE
I.
351
The
ma;zas,
householders and those 6rama#as and Brah-
are killers (of beings) and acquirers of property, commit sins both (from love and hatred). But a monk who takes this into consideration, should
who
lead a
I
life
:
say
subject to neither (love nor hatred). (46) in the East, West, North, and South
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
(a true
(of sins) are the six classes of living beings, earthlives,
&c.
As
is
my
pain
when
am knocked
or
;
struck with a stick, bone, fist, clod, or potsherd or menaced, beaten, burned, tormented, or deprived
of
life
and as
feel
every pain and agony from

:
death
the
down
to the pulling out of a hair

this, all
in the
same
way, be sure of
kinds of living beings feel

1
same pain and agony, &c., as I, when they are For this reason all ill-treated in the same way
.
should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life 2 (48)
sorts of living beings
.
say
present, and
the Arhats and Bhagavats of the past, future, all say thus, speak thus, declare
:
all sorts of living beings should nor with violence, nor abused, treated slain, This constant, nor tormented, nor driven away.
thus, explain thus
not be
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 He does not clean his teeth with living beings, &c.
The text repeats the phrases just translated. The same words form the text of the homily
in
AXarahga
I, 4.
352
stiTR AKK7TANGA.
a tooth-brush \ he does not accept collyrium, emetics,
and perfumes.
(49)
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, of my
after
my
intellect,
departure from this world, by dint 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

he
his austerities)
may
obtain his object, or he
may
not obtain
it.
(50)
should not be infatuated with sounds, he colours, smells, tastes, and feelings of touch should abstain from wrath, pride, deceit, and greed,
;
monk
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
ceases to acquire gross Karman, controls himself, and abstains from sins. (51)
this
way
monk
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

sins.
Karman,
controls
himself, and abstains from
(52)
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.,
1
He
all
as above). (53)
Or
rather a piece of
wood
with which the Hindus rub their
teeth.
353 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
He
as above). (54)
monk
should not take food, drink, dainties,
(the householder) to or the a co-religionist, has for sake of satisfy him, bought or stolen or taken it, though it was not given
and spices when he knows that
nor to be taken, but was taken by force, by acting 2 nor does sinfully towards all sorts of living beings he cause another person to eat it, nor does he consent
;
to
another
eating
it.
In this
way
(&c.,
all
as
above). (55)
A monk may think as follows

have the means
sake
it
is
The (householders) food for (to procure those) for whose 3 his sons, prepared; viz. for himself
:
,
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
one
else,
it
by some people, it is prepared by some 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 4 rendered
,
6 pure rendered free from living matter wholly free from living things 7 it has been begged, has been
,
,
given to the
1
monk on
account of his profession
8
,
a pradv6shaSamparayika. The commentators say ta nihnavamatsaryantarayajatanopaghatair badhyate. 2 Compare A/aranga Sutra II, i, i, n.
:
3 4
Apparently the householder
is
intended.
Udgama, utpadana, eshawa.

iSastratitam.
6 8
See above,
p. 131,
note
7.
5 7
-Sastrapariwamitam.
Avihiwsitam.
[45]
Vaishikam.
A a
354
it
SUTRAKfl/TANGA.
in small bits
1
,
has been collected
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 he should control and to carry the burden of it
;
consume
returning
that food (without delay) even as the snake one should eat that is to say to its hole
:
;
when
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)
it is
A
those
monk who knows
things) travelling in
teach, explain,
the proper measure (in all one direction or other, should
who
(the Law), preach it unto exert themselves well, and to those who
and praise
do not, to all who come to listen. (He should preach to them): indifference for the peace of mind, cessation of passion, Nirvana, purity, simplicity, humility, free
dom from bonds

prohibits to
kill
2
.
He should preach
the
Law which
any living being, after having well
considered
it.
(57)
preaches the Law, he should preach not for the sake of food, drink, clothes, restingof pleasure place, or lodging, nor for any objects
a
it
;
When
monk
but he should
no other motive man. (58)
preach than the

faith
the
Law
indefatigably, annihilation of Kar-
for
Those heroes of
who
are instructed in the
Law by
1
such a
monk and
exert themselves well, are
Samudanikam,
i.e.
as bees collect
honey from many

part
i,
flowers.
Cf. p. 80, note i.

2
Compare A/aranga Sutra
I,
7, 4,
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
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
in
;
said
He may
Nymphaeus, knows and renounces actions, worldly occupations, and the life o f a householder he is free from passions,
;
get the white lotus, the best of or he may not get it. Such a monk
possesses the Samitis,
is
wise, always exerts himself;
he
be called: a .Sramarca, a Brahmaâ, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, virtuous, wise, a monk, living on low
is
to
food, desiring to get to the shore (of the Sawsara), 1 fulfilling the general and particular virtues (60)
.
Thus
say.
SECOND LECTURE,
CALLED
ON ACTIVITY
!
2
.
O long-lived (Cambusvamin) I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called
on Activity.
1
The
contents of
it
are as follows
ârawakarawaparavid. A ara?;a is explained by mulaguwa, karawa by uttaraguwa. The mulaguaas consist in the
observance of the
2
five
vows, the uttaraguwas are the
five Samitis,
the three Guptis, &c., in short, the duties of a
monk.
the
subject
Kiriya/Me
kriyasthanam,
literally,
of
activity.
A a
356
It treats, briefly,
sfiTRAKLR/TANGA.
(The former
is
of two subjects merit and dement. when the Self is) at rest, (the latter,
:
when
it is)
in disturbance
2
1
,
(i)
the explanation demerit, is as follows.
Now
of the
first
subject,
viz.
Here
all
in
the East, West,

i,
North, and South, (&c.,
as in II,
3
12,
down
to)
ugly men.
of
(2)
,
And as regards committing of sin among denizens

hell, brute animals, gods, men, and whatever other 4 suchlike beings there be, the sentient beings feel
the pain. (3) And these beings practise the following thirteen kinds of activity
1
.
2.
sinning for one s interest sinning without a personal interest

;
3.
sinning
by slaying
4.
5.
sinning through accident sinning by an error of sight

;
6. 7. 8.
sinning by lying
sinning by taking what is not freely given sinning by a mere conceit

;
;
9.
10.
sinning through pride sinning through bad treatment of one s friends

sinning through deceit
;
11.
12. sinning
through greed
13. actions referring to a religious
life.
(4)
Upajanta and anupaânta.

Vibhafiga, more
literally, case.
2 3 4
DaWasamadana,
(i) the
explained
papopadana.
beings
feel
A difference is made between feeling (anubhavanti) and knowing

sa^wins
or rational
(vidanti):
and know
impressions; (2) the Siddhas only
know them;
(3) the reasonless
beings only feel them; (4) things without life neither Sentient beings are those in Nos. i and 3. feel them.
know nor
BOOK
1.
2,
LECTURE
2.
357
The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house,
his family, his friends, for the sake of Nagas, Bhutas, or Yakshas does injury to movable or immovable
beings, or has it done by another person, or consents to another s doing it. Thereby the bad Karman
accrues to him.
sins,
2.
This
is
the
first
kind of committing
sins,
that prompted by a motive. (5) now treat of the second kind of committing viz. that which is not prompted by personal in
We
terest.
This
is
the case
when
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
or
is
nor because he has been wounded by them, 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 Sramaâs and Brahmaâs, 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 Ikka/a-reed, KaMina,
1
antuka-grass,
Para-grass
,
Moksha-trees
4
,
2
,
grass,
Kuâ-grass,
1
Ku//Maka 3
Pappaka
or straw,
not
Compare A/fcarariga Sutra II, 2, 3, 18, note i. One MS. reads Sraga for paraga. Eraka is the name of a reed. 2 Moksha is the name of a tree = mushkaka. The AHrahga and one of our MSS. have moraga, peacocks feathers. But that
is
out of place here. 3 Ku/fc/fc/$a is a white
water-lily.
The A/arahga
Sutra has
kur/âka, brush.
in the
Paaka
A/aranga Sutra.
358
in
order to support his children, (&c.,

killer.
all
down
to)
wanton
water,
(7)
Or when
a
a marsh, a lake, a sheet of pasture-ground, a place surrounded by
man on
a ditch, a moat, a thicket, stronghold 1 in a thicket, forest, stronghold in a forest, [mountain, stronghold
on a mountain
has
it
],
piles
up grass and
lights a
fire,
or
by another person, or consents to lighting it. Thereby the bad Karman This is the second kind of com accrues to him. that prompted by no personal in mitting sins,
lighted
s
another
terest (8)
3.
We
now
treat of the third kind of
committing
This is the case when a man sins, called slaying. 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) now treat of the fourth kind of committing 4. 3 This is the case when in sins, called accidental
We
marshes
1
(&c., all
as above,
down
to) strongholds in
Or
a group of trees.
nearly identical enumeration of places occurs in A/aranga Sutra II, 3, 3, 2. The words in brackets seem to be added later;
for iStlahka
ten places.
3
does not comment upon them, and expressly mentions They are generally omitted in the sequel when the
again.
same passage occurs
Akasmaddafi?e.
The commentators remark
that the
word
akasma t 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
it is
with the spelling akasmat, while in the middle of the paragraphs spelled akamha, which is the true Prakrzt 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 Here instead a monkey, or a francoline partridge. of one (being) he hurts another, (therefore he is
called)
an accidental
is
killer.
(10)
1
,
This
the case
when a man weeding rice, Kodrava
uses his knife to cut panic seed, Paraka, or Ralaka, some weeds. Fancying that he is cutting some
weed-grasses
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
2
, ;
kind of committing
5.
sins, called accidental,
(i i)
We
viz.
now
treat of the fifth kind of

sight.
committing
is
sins,
by an error of
This
the case
when
man
living together with his mother, father,
brothers, sisters, wives, sons, daughters, or daughtersin-law, and mistaking a friend for an enemy, kills the friend
by mistake. (12)
is
This
1
the case
when during a
riot in a village
3
,
Paspalum Sobriculatum.
They
are
specialised
in
the
text
as
Syamakaw
mukundaka
3
vrihiusita, and kalesuka.
trtnam, Only the two first
are mentioned in our dictionaries.
In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined
:
nagaram uru/foturgopurodbhasLrobham khe/aw nadyadrivesh/a/rc parivrztam abhita/6 kharva/am parvatena gramair yuktam ma/ambam dalitadajajatai/^ (?) pattanaw ratnayonir
gram6
vrz tya vriteh syan
dr67/akhya;ft sindhuvelavalayitam atha sambadhanaw va*drLsrmgell 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
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
him by mistake.
to him.
viz.
6.
Thereby the
the
fifth
who is not, kills bad Karman accrues

sins,
This
is
kind of committing
by an error of
We
now
by
sight. (13) treat of the sixth kind of
committing
sins, viz.
lying.
This
is
the case
when a man
sake, or for the sake of his relations, his house, or his servants tells lies, causes another
for his
own
person to
lies.
tell
lies,
Thereby
is
or consents to another s telling the bad Karman accrues to him.

sins,
This
lying.
7.
the sixth kind of committing
viz.
by
(14)
Now we
is
treat of the seventh kind of
com
mitting
sins, viz.
by taking what
This
the case
when a man
not freely given. for his own sake (&c.,

is
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

is
to him.
viz.
This
is
the seventh kind of committing sins,
by
taking what
not freely given. (15) 8. Now we treat of the eighth kind of committing This is the case when sins, viz. by a mere conceit. 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 1 There are four casting his eyes on the ground
.
The same passage occurs Kalpa

i,
Sutra, Lives of the 6*inas 5
92, part
p.
249.
BOOK
2,
LECTURE
2.
361
viz.
mental, but real, conditions (of this kind),

pride, deceit,
wrath,
and greed
for wrath, pride, deceit,
and
greed
are
mental
conditions.
Karman
9.
accrues to him.
sins, viz.
Thereby the bad This is the eighth kind

conceit. (16)
of committing
by a mere
committing This is the case when through pride. a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelli l gence or any other kind of pride, slights, blames,
sins,
viz.
,
Now we
treat of the ninth kind of
abuses, reviles, despises
somebody
else
and extols
he is inferior, I am of better himself, (thinking :) caste or family, and possess greater power and other
my
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 He to birth, from death to death, from hell to hell. the is cruel, stubborn, fickle, and proud. Thereby bad Karman accrues to him. This is the ninth kind
of committing
10.
sins, viz.
We
now
through pride. (17) 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 3 strap of leather, whip, or
,
These are the
2
3
eight kinds of pride, madasthanani. The original has kaya#z, the body. Nettewa^netrewa. The commentator says that
it
is
particular tree; but 1 think the usual

suits better.
meaning of n6tra,
viz.
rope,
362
stjTRAKK/TANGA.
thong of a whip, or he beats the offender with a
When such potsherd. 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
stick,
bone,
fist,
clod,
or
in
this
world and the next,

.
irritable,
passionate,
an extortioner 1 Thereby the bad Karman accrues This is the tenth kind of committing sins, to him. consisting in bad treatment of one s friends. (18)
ii.
We
now
treat of the eleventh kind of
com
mitting
sins, viz.
through
deceit.
Those who conceal
their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a
speech though they be Aryas. They believe themselves different from what they really are asked one thing, they answer
mountain, use unworthy
2
;
another, they speak different from what
is
to
be
spoken. (19) As a man in whose body sticks an arrow 3 does not extricate it (fearing the pain), nor has it extricated
,
by somebody
and else, nor destroys it, but hides it the arrow, being not removed, goes deeper and deeper (in the flesh) so a deceitful man, having
;
;
practised deception, does not confess it, expiate does not it, blame the deed to himself or others,
remove
do it and again, does not practise the prescribed austerities

it,
annihilate
it,
and endeavour not
to
penance.
deceitful
in this world,
man is generally not trusted 4 deceitful man is not trusted in the

blames and
who
reviles
next world.
,
He
(the person
literally,
eats the flesh of the back.

3
2 4
Andrya.
-Salya.
Paayati,
pratyayati.
Dipika: avi.rvasyataya pratya
yati prakhyatizra 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 Lesya. Thereby the bad Karman accrues to him. This is the eleventh kind
of committing
12.
We
through deceit. (20) 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
sins, viz.
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
*
:
And thus life, deprive others of life V deprive they are given to sensual pleasures, desire them, are held captive by them, passionately love them for
me
of
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.

will
And when
they are released
be born deaf and dumb, or therefrom, they 3 blind or dumb by birth. Thereby the bad Karman This is the twelfth kind of com accrues to him.
,
mitting sins,
viz.
through greed. (21)
Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2. 2 The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a .Sudra.
3
Tammuyattie
= tamomukatvena, explained
either, blind
by birth, or absolutely stupid or ignorant.
364
SUTRAKtf/TANGA.
These twelvekinds of committing sins shouldbewell understood by a pious Sramana or Brahmaâ (22)
1
.
13.
We
now
treat
of the
thirteenth
kind of
life
acquiring Karman, that having reference to religious 2 monk 3 who controls himself for the benefit
.
of his soul, who in walking carefully avoids to cause the death of any living creature 4 who uses gentle
,
and righteous speech 5 who receives alms in a manner to avoid the forty-two faults 6 who is careful in receiving and keeping of things necessary for
,
religious
exercises
7
,
who performs
the operations
8
of nature (excrements, urine, saliva, corporal im
who purities and mucus) in an unfrequented place 9 is careful with regard to mind, speech, and body ,
,
who guards
protect his
senses,
his
mind, speech, and body so as to

,
who
soul from passions 10 who guards his leads a chaste life regulated by the
three Guptis,
lies
down, down, and speaks, who carefully takes up and lays

carefully walks, stands, sits
of the preceding twelve kinds of sins is called It takes hold of the Atman till (see p. 298, n. 3).
;
who
The Karman
annihilated
samparayika
it is
it is
a lasting Karman, while that described in the
next paragraph
2
of a momentary existence. Iriyavahiya iryapathika or airyapathika.

is
The term
iryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists,
and airyapathika,
3
therefore,
is
the
Karman
inseparable from
terms,
it.
The
text
consists of a
string of technical
many
of
which have been explained already. I here incorporate the ex planation in the translation. For more particulars see Bhandarkar s
Report,
4 7
8
p. 98.
5
Iryasamita.
Bhashasamita.
Eshawasamita.
BhaT/âmatradananikshepaTzasamita.
U/fcMra-prasravaTza-jleshma-âlla-j-rznghaTza-parish9
Mawa^-, vak-, kaya-samita. /Mpanika-samita. 10 Mana^-, vak-, kaya-gupta.
BOOK
2,
LECTURE
2.
365
down
such a
his cloth, alms-bowl, blanket,
monk performs
(if
it
broom, (even) various subtile actions called
iryapathika
lash).
(with
moving an eye This Karman is acquired and comes in contact the soul) in the first moment, in the second
did but consist in
it is
moment
thus
takes
it is
experienced, in the third it is destroyed acquired, comes in contact (with the soul),
rise,
and
is
destroyed.
For
all
time to come
.
1 (the person exempt from Karman 2 This Thereby the bad Karman accrues to him
in question) is
is
the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23)
Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above
All the
Karman. They have and will practised, practise, practise the thirteenth kind of acquiring Karman. (24) As a supplement 3 to the above (discussion) will
thirteen kinds of acquiring
1
An
almost identical
71,
passage
is
occurs in the Uttaradhyayana

it
XXIX,
2
above
p. 172.
This typical passage
repeated here though
is
apparently
out of place.
Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in 1-27 is taken up again and brought to its conclusion. After the supplement 25-27 a separate treatise on
merit,
main subject is inserted 28-60 (28-57 on demerit, 58-59 on 60 on a mixed state) after this follows a similar treatise in 61-77 (6 1-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In 78 we have again a supplement, and 79-82
the
;
contain another supplement (or perhaps two). 83-85 give the conclusion of the first treatise ( 1-24) and must originally have
followed immediately after
24.
appendices, three
distinct original treatises
very awkwardly pieced together to
So we have here, besides some on the same subject, form one continuous lecture.
366
now be
sciences.
told the subject of
men s
success
in
by
occult
will,
Some men
differing
intellect,
character, opinions, taste,
undertakings, and plans,

(25) viz. (the divina
study various evil sciences;
tion) from terrestrial accidents, from strange phe nomena 1 from dreams, from. phenomena in the air, from changes in the body, from sounds, from 2 from seeds 3 mystical signs (the interpretation of the) marks of women, men, elephants, cows,
, ,
partridges, cocks, ducks, quails, of wheels, parasols,

shields, sticks, swords, precious stones, jewels the art to make one happy or miserable, to
4
;
(26)
make
;
pregnant, to incantations 5 conjuring

,
woman
deprive one of his wits oblations of substances
course of the moon, sun, Venus, and Jupiter the falling of meteors great divination from wild animals 7 the conflagration
the
martial
arts
;
the
;
flight of crows, showers of dust, rain of blood, the Vaitall and Ardhavaitall arts 8 the art of casting people asleep, of opening doors, the art of ATaâlas,
,
of 6abaras, of Dravu/as, of Kalihgas, of Gau^/as, of Gandharas the spells for making somebody fall
;
down,
rise,
yawn
for
;
cling to
1
something
making him immovable, or for making him sick, or sound

;
E.
g. the
laughing of monkeys.
&c.
Lakshawa.
3 4 6
7
8
The mystical signs meant are the svastika, The seeds are sesamum, beans, &c. Kakiwi, rendered ratna in the commentary. 6 Atharvawi. Pakajasani = indraâla. Mrz gaakra.
Vyawâna.
According
(?
to the
commentary
the Vaitali art teaches to raise
a stick
dawâm
somebody) by
Pali vetala/tf
utthapayati, perhaps to lay a spells; and the Ardhavaitalika, to
punishment on remove it. In

life
means
the
magic
art of bringing
dead bodies to
by
spells, see Childers
Dictionary of the Pali Language, sub voce.
BOOK
for
2,
LECTURE
2.
367
making somebody go forth, disappear, (or l These and similar sciences are practised come) some men) for the sake of food, drink, clothes, (by a lodging, a bed, and various objects of pleasure.
.
They
practise a
2
wrong
men. be born time, they Asuras and evildoers.

mistaken
will
science, the unworthy, the After having died at their allotted

in
some places inhabited by 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 3 or he catches sheep, or he becomes a hunter
,
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) thrashes, or puts him

his food.
beats,
cuts,
pierces,
tears,
to death,
By
(29)
these very evil
and thereby gets deeds he degrades
himself 4
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)
Ayamawiw,
it
is
omitted
3
in
some
MSS. and
in
the
commentaries.
2 4
Vipratipanna.
I. e.
he
will
So variya, translated saukarika. be born in one of the low courses of existence.
368
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.
A A
pierces,
degrades himself. (33) man, becoming a tender of sheep, beats, cuts, tears, thrashes, or puts to death a ram or
(all
down
to)
some other animal.
(The
rest as above.) (34)

(all
man, becoming a hunter, beats, &c.
down
death a buffalo or to) puts to (The rest as above.) (35)
some other
animal.
A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as
above.) (36)
A A
man, catching
birds, beats, &c., a bird or
some
(The rest as above.) (37) 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)
other animal.
man, becoming the helpmate of a dog-keeper,

Sec.,
beats,
a dog or some other animal.

rising in
(The
rest
as above.) (42)
an assembly, may promise to kill some (animal) and he will beat, &c., a part a francoline ridge, duck, quail, pigeon, monkey, animal. (The rest as partridge, or some other
man,
above.) (43)
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)
man, being angry
for
some
reason, e.g. because
makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has
person, or consents to another s making (The rest as above.) (45) man, being angry for some reason, e. g. because his granary or his liquor-cask runs short, covers
it
his granary or liquor-cask runs short,
made by another
the cut.
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 them.
, ,
burning
(The
rest as above.) (46) man, being angry for
some
reason,
&c. (as
householder s or his sons earrings or jewels, or pearls, has them stolen by another person, or consents to another s stealing them. (The rest as above.)
(or girdle)
*,
above), steals a
robs 6rama/zas or Brahmaâs of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather
(as before),
(47)
man, being angry, &c.
or scabbard, has it done by another or consents to another s robbing them. person, (The rest as above.) (48)
boots, knife,
man, without consideration (and without any

va surathalaeâ va.
My
translation
is
conjectural.
2
Gu;za
omitted in the printed
text.
[45]
provocation), sets
fire
to the cornfields of the
house
44.) (49) holders, &c. (All as in makes a deep cut without consideration, man, limbs of the camels, &c. in the (All as in
strong
45-)
(50)
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
&c.
(j
man, without consideration, steals the earrings,

(All as in
47.) (52)
man, without consideration, robs Srama#as or Brahmaâs of their umbrella, &c. (All as in
f4-)
(53)
A
he
man, on seeing Sramawas or Brahmaâs (whom
evil deeds. degrades himself by various the Either he gives them a slap with open hand to l turn them away or he abuses them. And when the monk at the proper time calls (at his house on the
detests),
,
not give him alms (but begging- tour), he does 6rama;zas are the meanest says) those who become
:
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, are afflicted, grieve, blame themselves, grow feeble, 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
;
A/fc/ârae apphaletta bhavai =apsarayaj âpu/ikayas I am not sure that I have hit the asphalayita bhavati. the word is perhaps derived from apasarayati, meaning; apsara
1
is
wanting
in
our dictionaries.
BOOK
2,
LECTURE
2.
371
deeds, they enjoy the excellent pleasures of human 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
life
;
Doing everything in its turn, he makes the bathes, offering (to the house-gods) \ performs auspicious rites and expiatory acts, washes
sleeping-time.
hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers with his
;
his head,
body strengthened, with a wreath hanging clown

to the girdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting)
uninterrupted story singing, and music, as of time, beating performing on the V!;za, Turya, 2 the great drum, and he enjoys the Pa/upa/aha excellent pleasures of human life. (55)
telling,
on a large throne in a lofty upper room (of his surrounded women and a troop of house), by in the light (of followers, torches) burning the whole under the din of night, great
dramatical
plays,
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
:
When
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
give
man
is
a god
this
man
is
the anointed of the

as he supports
gods,
1
this
man
will
support
(us),
Compare Kalpa Sutra, Lives of the inas, 66, notes. Our com mentator explains the prdyajJitta (expiatory acts) as ceremonies counteracting bad dreams.
2
Compare Kalpa
Sutra, Lives of the Ginzs,
14, part
i,
p.
223.
372
others.
S(JTRAK#7TANGA.
But noble men who see him will say This man does cruel actions, and maintains him His is the southern region, the hell, self by them. In the future he will not easily the dark fortnight l
: .
obtain enlightenment. (56) (The conduct described in the preceding) part
is
house agreeable to some (heretical) monks, to some This holders, to men governed by love of life.
unworthy, impure, void (of virtues), not it is not the sins holy, not right, not eradicating road to perfection, liberation, Nirvana, final delivery, not the road of those who are freed from all conduct
is
;
misery This
it
is
thoroughly untrue, and bad.

first
is
the explanation of the
subject, viz.
demerit. (57)
the explanation of the second subject, viz. merit, is as follows Here in the East, West, North, and South there
:
Now
are
Aryas, non-Aryas, (all down to) They own fields and houses, (&c., all as ugly men. in II, i, $ 34-59, down to) reach final beatitude. (58)
some men,
viz.
(The conduct described in this) part is holy, right, of what was said in $ 58, down to) (all just the reverse thoroughly true, and good. This is the explanation
of the second subject, viz. merit. (59)
the explanation of the third subject, viz. the mixed state, is as follows
:
Now
Those who
live in
woods,
in huts,
to)
near villages,
(&c., all as above,

1
$21, down
or blind.
all
(The
is
For according
to the
commentaries the worst of
regions
the south, the worst state of being that of denizens of dark fortnight is the worse half of the month.
hell,
and the
not holy, (&c., all as in $ 57, down to) thoroughly untrue, and bad. This is the explanation of the third subject, viz.
conduct described in
this) part is
the mixed state. (60)
the explanation of the first subject, viz. demerit, is as follows Here in the East, West, North, and South live
:
Now
some men
they are householders,
men
of great
desires, great undertakings,
great possessions, un
righteous men,
unrighteous
men practising unrighteousness, very men, men speaking unrighteously, living
unrighteously, thinking unrighteously, given to un righteousness, men of unrighteous character and con
duct,
men
They
2
gaining an unrighteous livelihood. (61) 1 beat, cut pierce, skin, are bloody-handed,
,
;
violent, cruel, wicked, rash
they habitually practise

dishonesty, and
bribery
fraud,
deceit, imposture,
trickery they are of bad character and morals, they are difficult to please, they do not abstain from
;
killing living beings
as long as they live they do not abstain from wrath, (&c., all as in II, i, 51, down to) the sin of wrong belief; nor from bathing,
;
rubbing, painting, anointing themselves; from sounds, from wreaths and touches, tastes, colours, smells
;
ornaments
swings
1
3
,
from cars, carriages, vehicles, litters, coach and pair 4 palankins 5 beds, seats
;
These words
are in the
2nd person
sing, of the imperative,
which, according to
Pamni
III, 4, 2,
may
be used to express a
re
peated or habitual action.

2
Gilli,
4
purushadvayotkshipta gôllika.
drawn by a
pair of mules; but,
Thilli, explained: a vehicle
according to
6
Leumann
s.v., saddle.
Siyasandima;ziya, explained .nbikavijesha.
374
S^JTRAK^/TANGA.
from enjoying a ride or drive from having many followers from buying, selling, doing business with Mashas 1 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 others work from cooking and making making others cook from cutting, pounding, threatening, and beating, binding, killing, and causing pain whatever other suchlike wicked and sinful actions
;
of worthless
beings
men there be, that cause pains to other these men clo not abstain from them as
Kalama 2
5
,
long as they live. (62) As some idle, cruel men wantonly injure
Masura
cruel
3
,
sesamum,
6
,
Mudga
7
,
Kulattha
Alisanda
beans, Nishpava filami//Ma 8 so an idle,

,
,
hurts partridges, ducks, quails, francoline pigeons, partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes.
(occasionally) severely punish even the smallest offence of his domestics, viz. a slave or
man wantonly
man
will
messenger or hired servant or vassal

site
;
e.
g.
punish him, pull out his
hair,
para beat him,
or
put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet)
1
Mash a
3 5 6
a weight of gold. sort of pulse or lentil.

is
A sort A sort
of rice.
of kidney-bean.
this
!
Probably Dolichos Sinensis. A sort of pulse, Dolichos Uniflorus. I cannot identify this plant, our dictionaries do not contain or a similar word. This word ought perhaps to be divided in two; ela are
cardamoms, but what mikkhz is I cannot say. 9 Bhagilla bhagika, one who gets the sixth part of products (e.g. of agriculture) of the work for which he is hired.
the
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,
l
,
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 cuttings tail (!), or a bull s tail, grass, bind him to a lion on a wood burn him in 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)
severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or
man
will (occasionally)
sons or daughters or daughters-in-law e.g. he ducks 18, down the offender in cold water, (&c., all as in and the next. They suffer, to) hateful in this world
;
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
2
.
(64)
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
And
may be
enjoyed
pleasures,
shorter or longer 3 having produced the

.
Having
effects
of iniquity, having acquired the
Karman
.
of
many
sinful actions which generally bear him downwards, 4 the hell) As a ball of (he goes to the bottom of
The
following two words,
vegaH/âhiyaand anga//âhiya,
3
cannot translate.
2
Compare
55.
Compare
21.
These words from the end of the paragraph are to be supplied in the here, or rather the following passage has been inserted
376
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 who is full of Karman, full of

full
we
sin,
are treating of, full of demerit,
full of wicked and fraud, and, as a rule, thoughts, deceit, imposture, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the
,
of disgrace 1
full
of iniquity,
hell.
(65)
hells are
square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness,
inside,
These
round
never lighted up by the planets, moon, sun, Nakshatras,
and
stars
their
fat,
floor
is
slippery
with
blood, and matter, 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)
flesh,
;
a coating of marrow,
and besmeared with grease
And
hells,
those
who
are
condemned
to live in these
do not sleep nor slumber, nor do they get 2 consolation or comfort or recreation or en any couragement but the denizens of hell there suffer
;
exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67)
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
the
1
As
it
is
apparently cut in two, of which
first
lacks the verb.

is,
words vagga, pahka, mud, iron. 2 Muim or sayaw or suim. The Dipika has jruti. The following words are rati, dhr/ti, mati.
There
apparently, a
pun
in the three
ay as a, for they
mean
also steel,
BOOK
2,
LECTURE
2.
377
wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight 1 In the future he will not easily
.
obtain enlightenment. (The conduct described in the preceding) part is unworthy, impure, (&c., see $ 57, all down to) it is thoroughly untrue, and bad.
This
is
first
subject,
viz.
demerit. (68)
Now
merit,
is
the explanation of the second subject, viz. as follows

:
are
Here in the East, West, North, and South there some such men as abstain from undertakings
possessions,
and
righteous
all
righteousness, (&c.,
as in
men, men practising $ 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
down
to)
what was said in 62, whatever other suchlike wicked actions

:
there be, that cause pains to other beings these abstain from them as long as they live. (69)
men
There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in J 23, clown to) as lead chaste lives
Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and
regulated by the three
bondage, without sorrow
as water does not adhere
to a copper vessel, or collyrium to mother-of-pearl

1
Compare
56 and note
on
p.
372.
,78
SUTRAK7?7TANGA.
sins find
(so
no place
in
them)
;
their
course
is
unobstructed like that of Life
like the
;
they want nothing to
support them
;
like the
is
firmament wind
pure like like the
;
they know no
the water
obstacles
their heart
(of rivers or tanks) in
autumn
leaves of a lotus they cannot be soiled by anything their senses are well protected like the limbs of
they are single and alone like the horn of a rhinoceros they are free like birds they are always waking like the fabulous bird Bharuâ
a tortoise
;
; ;
they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like
Mount Mandara, deep

moon, refulgent
gold;
thing;
like like
like the ocean,
mild like the
the sun, pure like excellent
the
earth
they patiently bear every

they shine in their
like a well-kindled fire

l
splendour
There
to
(70) are no
.
reverend men.
anywhere for these The obstacles have been declared

obstacles
viz.
be of four kinds,
animals born from eggs,
viviparous animals, things belonging to somebody, 2 In which articles necessary for religious exercises
.
ever direction they want to go, there they meet with no obstacle but being pure and free, full of learn
;
ing,
control, (71)
and
austerities,
they
purify
them
selves.
These reverend men

1
practise the following
mode
passage occurs, mutatis mutandis, in the Kalpa the Ginas, Lives of 118; see part i, p. 261, and notes Sutra,
i
The same
2.
and
2
The
division of obstacles,
author of the Dipika offers diverse interpretations of this which are apparently guesses and not based on
a solid tradition.
the division
is
In the parallel passage of the Kalpa Sutra,

:
119,
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,
months they (have vowed to) live on such food only as has been taken out of the cookingvessel, or as is still in it, or the first kind of food
five, six
;
one place and the second in another, or on low food, or bad food, or food collected in small bits,
in
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 l 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 do not drink they
;
liquors
or
eat
;
meat, they
do
not
eat
highly-flavoured
they eat standing, or supported by some or thing, sitting on a stool or an armchair; they lie down stretched out like a stick, or curved
like a
food
bent piece of wood 2
they
sit
in
the sun,
The
author of the Dipika states that such
monks beg
in the
morning.
2
Laga</asai6.
They
lie
in such a position that only their
heels
and head, or the back touch the ground.
380
l they do not scratch themselves they go naked they do not cut their beard, they do not spit hair, and nails, they do not take any care of their
;
person. (72)
Living in this way they practise many years Srama/zahood, 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 of hair, led a life of chastity, entered the houses
strangers,
failure,
and
bore,
with
indifference,
success,
blame, reviling, 2 and of hardships threatening, beating, the twenty-two calamities and troubles (when they honour,
disgrace,
all
slights,
sorts
have attained
are
and
their end), they reach, while they breathing their last, the highest knowledge faith, called Kevala, which is infinite, supreme,
;
and unobstructed, unimpeded, complete and full then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to
all
misery. (73)
liberated 3 without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue
Some become
I leave out
agattaya
or
agamaya, which
is
not explained in
villages, or the
the Dipika.
2
Gramakaw/aka,
either the
abuse met with in
objects of the senses

3
(indriyagrama).
Bhayantaro bhavanti.
Bhayantaro
is
explained:
who
go (gantara/^) from bhava to Moksha.
of (good) Karman, born in one of the regions of the

gods.
very beautiful, very splendid, very excellent, very glorious, very strong, very powerful,
splendid,
&c.,
1
Among
very happy (gods), they become very beautiful, very

their breasts shining with gods their arms encumbered with bracelets necklaces and armrings wearing ear-ornaments 2 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 garlands and ointments
their splendid
using beautiful, excellent 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, beautiful lustre, brightness, brilliancy, and light
;
when they
go, beautiful also in the time to come.
when they
in
rest,
and happy
(The conduct described

is
the preceding) part
worthy, pure, (&c., see
57, all
down
to)
it
is
thoroughly true, This is the explanation of the second subject,

viz. merit.
and good.
(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

few
as
have few
desires,
few under
takings,
1
possessions,
righteous
men,
men
The
following description contains passages recurring in the

14, 15.
Kalpa
Sutra,
382
sOTRAKtf/TANGA.
practising righteousness, (&c., all as in men gaining a righteous livelihood.
69,
down
to)
They
are of
good character and morals, easy
to please,
and good.
They
abstain, as long as they live,
of killing
from one kind 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 1
are, for instance, followers of the ^Sramaâs,
who comprehend
(the doctrine about) living beings

life,
and things without
who understand
(the dif
ference between) virtues and sins, who are well grounded in (the knowledge of) the Asravas, Samvara, the realisation and annihilation (of Karman), the
bondage, and final liberation; 3 without cannot be who, anybody to back them seduced from the creed of the Nirgranthas by
,
2 subject of actions
hosts of gods, Asuras, Nagas, Suvarâs, Yakshas,
Rakshasas, Kinnaras, Kimpurushas, Gammas, and

doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning,
snake-gods
who have no
got information about

1
its
meaning, ascertained
its
Silanka says with regard to The MSS. of the text 76: generally differ from one another in this passage; the text com mented upon in the Tika, does not agree with that of any MS.
I
therefore
comment upon
the text exhibited in
one MS.
If,
therefore,
not be
the
text does not agree with that (of the reader) he should alarmed/ All the MSS. I use have the same text, that of
It
is
my
commentator.
characteristic
of
the
way
in
which
Harshakula, the author of the Dipika, worked, that he copies Silanka s above remark with some verbal alterations.
2
Kriyadhikararca.
Asahaya.
BOOK
2,
LECTURE
2.
383
;
meaning, and understood its meaning whose very marrow 1 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
(of their gates) raised and their door open, having no desire to enter a stranger s house or
bar
his
keep the Posaha-fast on the fourteenth and eighth days of the month, on certain festivals 3 and on full-moon days. They
seraglio.
They
,
strictly
provide the Nirgrantha .5rama;2as 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 611avratas and Guâvratas 4 the Virama/za, the Pratyakhyana,
,
Here the commentator inserts the following story In Rag-agrz ha lived a friar versed in magic arts he carried off every woman he saw. On the citizens complaining about the rape, the
:
king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar
disappeared in a hollow tree of the park, which led to an 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.
drink the
2
On
the advice of
some wise men she was made
to
friar s
the spell off

takes
3
(pounded) bones mixed up with milk. her and cured her of her strange passion.
for
This took
Usiyaphaliha=u///ritaparigha.
phaliha
spa/ika, and vainly labours
The commentator mis to make out a sound
meaning.
Uddish/a.
Concerning the Guwavratas see Bhandarkar
s
Report, 1883, 1884,
p. 114.
The
ibidem.
restraints
Silavratas are apparently identical with the Auvratas, Hoernle translates this passage by exercises in the moral
:
(imposed) by
the religious
vows as well
as in the (general)
renunciations and (special) Posaha-abstinences.

translation, p. 41.
Uvasaga Dasao,
384
SflTRAKRZTANGA.
the Posaha-fasts, and austerities which they have
vowed
to
perform
l
.
(76)
Living in this way they are for many years fol lowers of the .5Yama;2as, 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 2 they die at their allotted time, to be born perfection
,
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, the mixed state. (77)
viz.
He who
is
does not practise cessation 3 (from sin), he who practises cessation called a foolish man
;
he who in one regard practises cessation (from sin) and in another does not, is said to be in a state partaking of that of a wise man and that of a foolish man.
(from
sin),
is
called a wise
man
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
The conduct
of him
untrue,
and bad.
conduct of him who practises cessation from that of a man who does not kill living
;
The
all (sins), is
creatures
it
is
worthy, pure, (&c.,
all
down
to)
thoroughly The conduct of a

cessation from
1
true,
and good.
man who
and
in
all (sins)
in
one regard practises another does not, is

and Aupapatika
Sutra,
The same passage

Upasakadaja",
is
occurs below,
66.
7, 4,
124.
2
Samadhi, which
it
case
8
cannot be
final liberation,
elsewhere explained by 6 k s h a, but in our but a state of purity of the soul.
Virati.
BOOK
that of a
2,
LECTURE
2.
385
man who
kill
kills
;
some
is
living creatures
and
all
does not
others
it
worthy, pure, (&c.,
down
to)
thoroughly true, and good. (78)
Those whom we have been

the two heads
:
treating
;
merit and demerit

is)
under (the former is

of, fall
when
the Self
at rest, (the latter,
when
it
is)
in
disturbance.
Now
follows
:
first
subject
is
as
There are enumerated three hundred and

:
sixty-
three philosophical schools 1 those of the Kriyavada, those of the Akriyavada, those of the Aâ-
These nikavada, and those of the Vainayikavada. (philosophers) teach final beatitude, they teach final
deliverance, they speak as 6ravakas, they speak as teachers of .Sravakas 2 (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
1
took hold of a vessel quite
full
of
According to the commentators there are
180 schools of
Kriyavadins, 84 of Akriyavadins, 67 of A^Mnikavadins, and 32 of
These numbers are arrived at by calculation, Vainayikavadins. 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: g lva, aîva, asrava, sawvara,
nirâra, pu?zya, papa, bandha, and moksha. Each of them may be regarded as svata/^ and parata^, as nitya and anitya
with regard to kala, i^vara, atma, niyati, and
multiplying 9 successively in 2, 2, 5, of possible schools of Kriyavadins.
2
svabhava.
By
we
find
180 to be the number
I.e.
they learn these heresies from their teachers, and teach
them
to their pupils.
[45]
C C
386
sCTRAKtf/TANGA.
and addressed burning coals by an iron pair of tongs, of those philosophers, founders systems of their own,
all differing in intellect, (&c.,
down
:
to)
undertakings
!
Heighho ye philo all down to) undertakings and plans sophers, (&c., take this vessel full of burning coals and hold it for
and plans,
following
in the
way
But do not take hold of it a minute in your hands the fire, nor come by a pair of tongs, nor put out to the help of one of your own creed or of an alien creed (by putting out the fire, &c.) but fair and honest 1 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 But the philosophers, (&c., all down philosophers. and plans, held back their hands. to) undertakings On this the man addressed all the philosophers, (&c., all down undertakings and plans, in the following
to)
way
all to) Heighho, ye philosophers, (&c., back hold do and your you why plans undertakings What then, Our hand will be burned. hands ? Because shall suffer) pain/ if it is burned ?
:
!
down
(We
hold back your hands you are afraid of pain, you are all creatures averse to pain). This is a maxim
!
(So of general application

gious reflection
(living being).
3
;
2
,
it is
a true principle, a
this
reli
this
maxim,
principle, this
holds good with regard to every religious reflection Therefore those ^Sramaâs and Brah-
be say that all sorts of living beings may beaten or treated with violence or abused or torma?2as
who
Niyagapaîvanna.
Tula.
Sam6saraa = samavasaraa, explained:

atmavat sarvabhfttani
dharmaviHra,
ya/^
viz. of the true adage:
pa^yati sa
pa^yati.
BOOK
2,
LECTURE
will in
2.
387
mented or deprived of
life,
the time to
come 1
suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of
Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of
pains
2
.
(80)
They will many times undergo punishment,

similar as in
will witness)
all J 63,
pulling
out of the hair, threatening, putting in irons, (&c.,
down to) whirling round (they the death of their mothers, fathers,
;
and daughters-inbad 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,
brothers, sisters, sons, daughters,
law
(they will experience) poverty,
immense wilderness of the

will
fourfold Sa^sara.
all
They
not reach perfection, (&c.,

to all misery.
an end
This
application, (&c., all
down
put of general to) holds good with regard

is
down a maxim
to) not
who say that be should not all sorts of living beings beaten, &c., will in the time to come not suffer cutting, &c. They
will
to every (living being). (81) But those .SramaTzas and Brahmaâs
not undergo many punishments, (&c., all just the reverse of what has been said in JJ 80, 81, down to)
put an end to
all
misery. (82)
Thus
those beings
3
,
who
practise the
first
twelve
kinds of actions have not attained perfection, (&c., will put an end to all down to) have not, nor do, nor
all
misery. (83)
1
8
Agantu.
Described in
5-21.
Kalankalibhava.
365, note
3.
See
p.
C C 2
;88
But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down or will put an end to all to) have put, or put,
misery. (84) Thus a monk
benefit,
who
obtains his soul
good and
who guards
himself,
who
(well directs the
well exerts himself, who is careful of himself, protects himself (from evil), who who saves himself (from the Sawsara), should with
functions) of his soul,
who
hold his soul (from the twelve kinds of committing

sins).
(85)
I
Thus
say.
THIRD LECTURE,
CALLED
KNOWLEDGE OF FOOD.
(Sudharman) long-lived (ambusvamin) have heard the following discourse from the Vener now come to the Lecture able (Mahavira). The contents of it called Knowledge of Food.
!
We
are as follows
Here
in the East,
all,
are, all in
in
West, North, and South there seeds the world four kinds of seed
:
at its root, at its generated at the top (of the plant), knots, at its stem \ According to the seed and place
1 The commentators here give the reading of the Nagarg-uniyas the growth of seeds of the plants is fivefold, viz. they grow from beads ; the top (of the plant), its root, its knots, its stem, and its
:
<
BOOK
(of
2,
LECTURE
3.
389
born in 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,
earth, originated in earth,
growth) of these plants some beings
the
trees
origin
1
,
of
various
things
come
forth
as
(i)
These
living beings feed
on the liquid substance
of these particles of earth, the origin of various things these beings consume earth-bodies, waterbodies, 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 And rind, (are) digested and assimilated (by them). which forth their the bodies of these (trees) bring
different parts, are of manifold colours, smells, tastes,
touches, forms, and arrangement of corporeal par

ticles
3
.
and some are of a sixth kind called sammur>l /$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 Nagarnniyas
lately cleared
by
fire).
The
various readings of the
are occasionally quoted in commentaries (see e.g. But I do not think that it has been satis part i, p. 32, note 2). factorily made out who these Nagar^-uniyas 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
Si;zeha, explained:
plants are spoken of, I shall render this as the context may require.
3
snigdhabhava. In the sequel where word by sap or humours,

is
I.e. the
food assimilated by the tree
the material of which
its
different parts, as root, stem, leaves, &c., are formed,
and these
parts are of manifold form, colours, &c.
3QO
SCTRAKK/TANGA.
into existence
These beings (animating trees) come

because of their
Karman
so
we
are taught (by the
Tirthakaras, &c.) (2)
And
born
again
it
has been said of old
some beings
in trees, originated
by
(&c., as in $ i, down to) originated in earth, come forth as trees originated
sprung from trees, springing from trees that

trees,
by
trees
1
.
These beings feed on the sap of the

2,
trees originated in earth, (&c., all as in
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 born in trees, (&c., all as above, down
trees, that are originated
some beings
growing
in
to)
by
trees,
come
forth as their
flowers,
roots, bulb, stem, branches, twigs,
leaves,
These beings feed on the sap of fruits, those trees originated by trees, (&c., all as in 2, the of and the bodies down to) roots, bulb, stem,
and seeds
2
.
&c. are of manifold colours, (&c., to the end). (5)

identical
all
as in
$ 2,
down
(The four paragraphs that come

with
3
next, 6-9, are
the
preceding
4
ones,
)
except
in
;
that
creeper (In the
is
substituted for
tree.
is
same way
grass
is
(6-9) treated
four
paragraphs, but the whole

1
much abridged
then
are meant.
Apparently trees sprung from shoots, sprouts, aerial-roots, &c. They are considered as a class different from those
offshoots they are.
whose
2
One
tree.
3
A^/$6ruha = adhyar6ha,
îva, pervades the whole tree; Separate îv as, however, reside in the
soul,
4
it is
the soul of the
roots, &c.
explained in the Dipika: valli-
vrz ksha.
Tn
na..
BOOK
it is
2,
LECTURE
3.
39 1
said that
herbs 1 and plants 2 are to be treated
in four
And
born
paragraphs each.) (10-15) again it has been said of old

i,
some beings
to)
in earth, (&c., all as in $
down
growing
there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuhaâ,
Kandu, Uvvehaliya, Nivvehaliya, Esava, Sa///a, 3 (The rest as in $ 2, but sub Avâttaga, Vasaîya Here there stitute the words Aya, &c. for trees. ) is only one paragraph, the remaining three do not
.
apply here
4
.
(16)
And
again
it
some beings
born water for
in water, (&c., all as in
earth.
Thus we
i, substitute only have four paragraphs
i-i
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
7
,
Kalambuya
1
6 5 Paâga, Sevala Udaga, Avaga 8 Ka//âbha;nya, Uppala, Kaseruya

,
,
6sahi = 6shadhi.
Hariya =
harita.
All the commentators say about the words Aya, &c. (which offer some various readings in the MSS.), is that they denote
8
particular plants
people
(who know
(vanaspatrmesha) which must be learned from I give the words in their Prakrz t form, them).
and do not attempt to transpose them into Sanskrit. 4 For there are no Ayas originated by Ayas except through
their seed.
5
Avaka, a
grassy plant
growing
in
marshy
land,
Blyxa
Octandra.
6
-Saivala, the aquatic plant Vallisneria.
7
8
Kadamba,
Nauclea Kadamba.
Kaêru, Scirpus Kysoor.
Pauma, Kumuya, Naliâ

,
l
,
Subhagasomya, Poâriya,
Mahapo/zâriya, Sayavatta, Sahassavatta, Kalhara, 2 Kokaâda, Tamarasa as stalks and fibres of lotus,
as
Pukkhala
3
,
and Pukkhalatthibhaga.
2.)
(The
rest
similar as in
(18)
:
some beings 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
again
it
And
come
forth as
of creepers born on 4 4 from from herbs from plants 4 creepers, grass from Aya, (&c., all down to) Kura born in earth from trees born in water (the rest similar as with trees born in earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19) These creatures feed on the sap of the trees, creepers, grass, herbs, plants, be they born in earth or water, on trees or creepers or grass or herbs or
,
creepers, from the roots, &c.
plants
seeds,
(the sap) of their roots, (&c.,
all
down
to)
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 to the end). (20)
1
$ 2,
down
The
last
four are well-known varieties of lotus, called in Sanskrit:

nalina.
is
:
utpala,
2
padma, kumuda,
The
Sanskrit of the last seven items
puwdarika, mahapu;^;
arika, jatapattra, sahasrapattra, kahlara,
kokanada, and tamarasa
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 woman combine in cohabitation in a cunnus, which
their
was produced by
Karman, and there they

,
deposit their humours. Therein are born the souls of different men, viz. of those born in Karmabhumi l or
Akarmabhumi, or in the minor continents, of Aryas and barbarians, as women or men or eunuchs, accord 2 ing to the semen and blood of the mother and the
in
other circumstances
into existence).
(contingent on their coming 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).
afterwards they absorb with a part (of their 4 bodies) the essence of whatever food the mothers
And
Gradually increasing and attaining to the 5 proper dimensions of a foetus they come forth from
take.
the
womb, some
neuters.
As
as males, some as females, some 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, all as before, down to) assimilated by them. (&c.,
And
the bodies of these men, viz. those born in Karmabhumi, or Akarmabhumi, or in the minor
continents, of
Aryas and barbarians, are of mani-
Compare note
i,
p.
225.
big"
Both are indicated in the text by a male will be produced if the semen
blood
3
;
a.
According
;
to
ilahka,
if
is
in excess
a female,
the
a neuter,
Avakaja.
they are equally balanced. According to *Silanka, a male

if
is
the right side of the
womb, a female from
the
left,
produced from a neuter from
both together.
4
Oyam = oâs.
Paliyagam, explained garbhaparipaka.
394
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 1 organs of sense, viz. fishes, (all down to) porpoises/
*
for
beginning and the end. The following sentence in the middle is slightly as long as they are young, it runs thus different they feed on the mothers humours, but when they
different
in the
;
men
grow older they eat immovable beings. )
plants, or
both movable and

2
(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
paragraph, only as long as they are young, they feed on their mothers milk. ) (23)
last
(This paragraph treats of) reptiles moving on the breast, (being) terrestrial animals with five organs of sense, viz. snakes, huge snakes 3 Asalika, and
,
dragons (All as before, but the following passage Some bring forth eggs, some bring is different.) forth living young ones some come out of the egg
;
4.
as males,
some
as females,
some
as neuters.
As
(The
long as they are young, they live on wind. 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 Uttaradhyayana
XXXVI,
173
2
3
Compare Uttaradhyayana XXXVI,

Aâgara,
literally
above, p. 223. 180, ibidem.
Mahoraga. According
serpents which devour goats. to the Guzerati gloss these snakes
are a thousand yqânas long.
BOOK
Khoras, Gharakoillas
2,
LECTURE
3.
395
2
,
x
,
Vissawbharas
rats,
3
.
man(The
gooses, Pailaiyas, cats, Gohas, Aâuppaiyas rest as in the last paragraph.) (25)
(This paragraph treats of) aerial animals with five birds with membranous wings, organs of sense birds with feathered wings, birds with wings in the
:
shape of a box, and birds (which
wings
is
4
.
(All as before
:
different)
As
sit on) outspread the following passage only long as they are young, they are
;
hatched by their mothers warmth.

above.) (26)
(The
:
rest as
there are again it has been said of old beings of manifold birth and origin, (&c., all as in i, down to) growing there on the animate or in
And
animate bodies of manifold movable or immovable
come forth feed on the humours

creatures,
These beings as parasites 5 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 filthy
7
In the same
stances
treated
6
way vermin generated
sub
and
in
the skin of living animals
are to be
of.
(28, 29)
:
again it has been said of old there are some beings of manifold birth and origin, (&c., all as in i,
()
And
Gr* hak6kila, probably identical with grz hagolika,
a lizard.
Vij-vawbhara 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 âtushpadika, quadruped; but then the word must be taken in a restricted sense, perhaps, small quadrupeds.
4
3
tles
5 6
and
A#usuya = anusuta Duruvasawbhava.
See Uttaradhyayana XXXVI, 187; above, p. 224. Perhaps bee butterflies are intended by the two last kinds ofpakshins?
or
anusyuta.
7
Khuruduga.
396
down
to)
growing thereon (or
in)
the animate or
inanimate bodies of manifold movable or

able creatures as that (water)-body
x
,
immov
is
which
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,
These beings snow, mist, hailstones, dew, and rain. feed on the humours of these manifold movable
and immovable creatures, &c.
these (water-lives,
And
the bodies of
viz.) hoar-frost, &c.,
produced by
manifold movable or immovable creatures, are of manifold colours, (&c., as above) 2 (30)
.
And
born
again
it
in water, (&c., all similar as in
some beings, down to) $ i,

produced
come
forth in water(-bodies) in the water
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 J i, down to)
:
by other waterbodies. These beings feed on the humours of those other water-bodies produced by water-bodies. (The
forth in water-bodies produced
rest similar as above.) (32) And again it has been said of old
:
come
born
in water,
(&c., all similar as in
some beings, i, down to)

in
come
1
forth
is
as
movable
creatures
the water
There
apparently no predicate in
this sentence.
This paragraph gives the scientific explanation of the way water-bodies or the bodies of water-lives are produced by which by
wind.
BOOK
2,
LECTURE
3.
397
These beings feed on humours of the water(-bodies) produced by water. (The rest similar as before.) (33) And again it has been said of old some beings, of various birth and origin, (&c., all as in i, down in the manifold animate as forth fire-bodies come to) or inanimate bodies of movable or immovable These beings feed on the manifold creatures movable or immovable creatures. (The rest similar
produced by water-bodies.
the
:
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

it,
like
consists of four paragraphs). (35) And again it has been said of old
it
some
beings,
of various birth and origin, (&c., all as in i, down and inani animate to) come forth, in the manifold
2 mate bodies of movable and immovable creatures
,
Here the following verses as earth, gravel, &c. (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,

2.
and diamond
Orpiment, vermilion, realgar, Sasaka, antimony, these are varieties coral, Abhrapa/ala, Abhravaluka of gross (earth-)boclies, and precious stones.
;
rush upon one another, E.g. when two bulls or elephants horns or teeth. Fire is their from of seen fire are issuing sparks
1
produced when two pieces of wood or stone are rubbed one against
the other.
in According to the commentators, earth-bodies are produced the shape of precious stones, in the head of snakes, of pearls in the teeth (sic) of elephants, and so in reeds, &c.
2
398
3.
SUTRAKR/TANGA.
Hyacinth, natron, Anka, crystal, Lohitaksha, emerald, Masaragalla, Bhuâmoâka, and sapphire Ha^sagarbha, Pulaka, 4. bandana, red chalk,
;
and sulphur A andraprabha, lapis lazuli, Galakanta, and Suryakanta. These beings feed on the humours of these manifold movable and immovable beings. (The
;
rest as above.)
The remaining
again
three paragraphs are similar (to

all
those treating of) water-bodies. (36) it has been said of old And
sorts of
and growth, living beings, of manifold birth, origin, born in bodies, originated in bodies, grown in bodies,
their Karman, are feeding on bodies, experience actuated by it, have their form and duration of life
Karman, and undergo changes should through the influence of Karman. This you and cir careful will be it know, and knowing you exert cumspect with regard to your food, and always
determined
by
yourself. (37)
Thus
say.
FOURTH LECTURE,
CALLED
RENUNCIATION OF ACTIVITY.
(Sudharman) long-lived ( iambus vamin) from the Discourse the have heard following
!
We now come to Venerable (Mahavira). of Activity/ Renunciation Lecture called

*
the
The
contents of
it
are as follows
BOOK
It is the Self that
2,
LECTURE
1
4.
399
may
not renounce (activity), that
may be accustomed to act, that may adhere to errors, may be prone to sin, that may be thoroughly 2 ignorant, that may be thoroughly stolid that may not
that
,
consider the operations 3 of mind, speech, and body, that may not avoid and renounce sins.
The Venerable One

is
has
said,
He
(i.
e.
the Self)
to
uncontrolled,
sins,
unresigned,
is
does
not
avoid and
sin,
renounce
active,
careless,
prone
thoroughly ignorant, thoroughly stolid. Though a fool does not consider 4 the operations of his mind, 5 still speech, and body, nor does see even a dream
;
he commits sins
6
.
(i)
:
There can says to the teacher be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the
body,
if
if
The opponent
he does not
kill, if
he has no internal organ,
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
is
= Hpi.
This word
is
used here to
indicate that the reverse
true in other cases.
This paragraph
emphasises the Gaina doctrine that the Self or atman 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 atman altogether.
2
Literally, sleeping (sutta

3
Literally, speeches
4
(vakka
= supta). = vakya).
:
We
I.e.
ought, perhaps, to translate
if
he
is
not conscious
of,
&c.
5
6
when consciousness
is
fainter than in a
is
dream.
is
The
doctrine of the Gainas
that
Karman
the result of the
action of every being, even of those whose intellect or consciousness is not developed, as with the k6ndriyas or beings who possess
but one organ of sense. The opponent, however, maintains that actions of intelligent beings bring about Karman. only conscious This question is discussed in the following paragraphs.
4OO
What
the meaning of the opponent in making When there is a sinful mind, there this statement ? is sin of the mind; when there is sinful speech, there
is
is
sin of the speech

is
when
there
is
a sinful body,
there
possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then
sin of the body.
When one kills,
there
is sin.
commit
sin.
:
Only he who has these qualities can The opponent goes on to say, Those
who
There is sin, though (the perpetrator of an not possess sinful thoughts, speeches, does action) 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,
say
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
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.

of?
What is the reason there The Venerable One (The AMrya says)
1
: :
has assigned the six classes of living beings as the reason the earth-lives, (&c., all down to) movable
beings.
With regard
to these six classes of living

sins,
beings, the Self does not avoid
he
is
and renounce wicked and does harm through cruelty

:
(this
holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions)
:
anger, &c. (down to) the sin of
wrong
belief.
(3)
(The A/arya
illustrated
1
says)
The Venerable
One
has
:
this
by the example of a murderer

in the sequel are
These words here and
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
1
house) and to
.
when he finds an opportunity Is not who has formed this resolution 2

,
this
him murderer
kill
and
night,
hostility
(a man) who, day whether sleeping or waking, is full of and wrong who is wicked and does harm
;
through cruelty?
An
:
whom
this is laid, will
answer
unbiassed opponent before Indeed, he is (4)

: !
this murderer who has (The AMrya says) formed the above resolution is a man who all
(&c.,
As
does harm through cruelty (and this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions:)
4,
as in
down
to)
anger, &c., (down to) the sin of wrong has been said of him by the Venerable
beliefso
it
he 3 is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin,
:
One
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)
entertains (murderous) in tentions towards a householder, &c., is a man who all as in down does (&c., harm 4,
to)
As
a murderer
who
through
cruelty so an ignorant man intentions towards all sorts of

;
who
entertains (cruel) living beings, is a man
The Nagarûniyas have another reading (where, is not stated by Silahka) 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
2
If I get
an opportunity, or
kill
I find that
man
off his guard,
I shall
certainly
him.
full.
The
I.e.
original repeats the preceding passage in
I abridge
it
here and in the sequel.

every soul, even that of a being with but one organ of sense.
[45]
D d
4<D2
sfiTRAKR/TANGA.
as in f 4, (&c., all
who
down
to)
does harm through

:
cruelty. (6)
(An opponent might

reasoning.
object)
This
is
no good
beings
(For)
there
are
many
living
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 1 rest as in f 4). (y) hostility and wrong, (&c., the The Venerable One has (The A/arya says) two this illustrations, one of a sentient refuted by
:
The first is being, the other of a senseless being. sentient as follows being, possessing five organs of sense and a developed internal organ, may with
:
regard to the six classes of living beings,

bodies,
(all
viz. earth-
movable beings, impose some restriction upon himself; (e.g.) that he will meet his wants, or have them met by others, by means of I shall meet my earth-bodies only. His intention is wants, or have them met by others, by means of
down
to)
His intention is not (to make earth-bodies only. use of) this or that (particular earth-body) he meets his wants, or has them met by others, by means of
:
earth-bodies
1
in
general.
it
With
regard
to
them,
Silanka here makes

is
clear that the discussion, in the preceding

in the
i
paragraphs,
form of a syllogism of five parts contains the proposition, prati^wa, or 4 the exemplification, udaharaâ 3 the cause, hetu, the that shows which that or drz sh/anta, part 5 the upanaya 6 the conclusion, hetu is in the subject of the syllogism, and
carried
on
established in
Hindu
logics.
nigamana.
to, the
We
of the
thus see
how
deeply rooted
in,
and how genial

to
it,
mind
Hindus was the

;
pa^Mvayavam anumanam
conforms
I
or syllogism of
unintentionally.
five parts
for the author
dare say,
BOOK
therefore,
2,
LECTURE
4.
403
he is uncontrolled, unrestrained, does not avoid and renounce sins. The same applies to the
Some one meet his or have them met wants, may 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 it is not beings by means of some particular He meets his wants, (&c.) by means of beings.
remaining five classes of living beings.
:
living
beings in general.
With regard
:
to them,
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 the sin of The Venerable One belief. to) wrong
therefore,
:
has said that such a creature,

to)
(&c., all as in
i,
down
:
commits
sins.
(8)
The
illustration of senseless
beings
is
as follows
Senseless beings,
to
viz. earth-bodies, (&c., all
down
to)
which must be added, as a sixth item, plants, 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 l all full of hostility and wrong (all as in $ 4) against
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 Sutras always make use of set phrases whether all Sometimes we can parts of them suit the case in hand or not.
downright nonsense by selecting a somewhat different rendering from what was given in another part of the book and But this is only so I do in the last sentence of this paragraph.
avoid
;
a makeshift.
D d
404
SUTRAKtf/TANGA.
sorts of living beings. (This holds good with the cardinal sins five of living beings, &c., (and :) killing with the passions, all down to) the sin of wrong
belief.
Know this though these beings have mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded
:
neither
as not abstaining from causing pain, &c. (9) Thus even senseless beings are reckoned instru
mental
in
(&c., all
bringing about slaughter of living beings, down to) the sin of wrong belief. Beings,
origin,
whatever their
existence) will
who were
sentient (in
one
and vice versa.
become senseless ones (in another) 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)
all
is
uncontrolled, (&c.,
(10)
as in
i,
down
to)
commits
:
sins.
(The opponent asks)
What must one do
or
cause to be done, in order to become controlled and restrained, to avoid and renounce sins ? (The A/arya
The Venerable One has declared that answers) the cause (of sins) are the six classes of living As I feel pain, so they do. beings, earth-lives, &c. Therefore they should not be injured or killed 1
:
here abridge the text which
is
identical with II,
i,
48
ff.,
BOOK
2,
LECTURE
5.
405
This constant, permanent, eternal, true Law has been taught by wise men who comprehend all Thus a monk abstains from (the five things.
cardinal sins)
vices, all
:
down
slaughter of living beings, &c., (and of He does to) the sin of wrong belief.
not clean his teeth with a tooth-brush, he does not

is free from wrath, and he is calm and happy. pride, deceit, greed, The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce careful and thoroughly sins, is not active, but
accept collyrium, emetics, and a monk does not act nor kill, he
perfumes.
Such
wise,
(n) Thus I
say.
FIFTH LECTURE,
CALLED
FREEDOM FROM ERROR.

very clever (monk) who practises the vow of chastity, should not adopt the following (heretical)
doctrines, nor
behave badly
in this religion,
(i)
world) is with out beginning or without end, eternal or not eternal, 1 (2) according to the argumentation (of heretics)
He
should not believe that
(this
From
1
these
alternatives
you cannot arrive at
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
4O6
truth
;
SJTRAK7?7TANGA.
from these alternatives you

should not say
:
are,
certainly,
led to error. (3)
One
beings
all
that there will be an
end of
who (know and)
teach the truth
1
;
nor that
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
especially prepared for
accept things
them
2
,
will
dement
(where
(in
some
cases),
or will
be affected by not be affected
it is
allowed by scripture).
(8)
From these alternatives, &c. (9) One should not maintain the identity of audarika 3 aharika, and karmaâ bodies,
,
the
nor
the substratum of the idea (samanya) far as its ever-changing state is meant.
1
world
it
is
not eternal as
meaning
The *Sastara/$, teachers, here those who reach perfection. is that the world would become if all should empty beings
some beings are
This should not be maintained, nor the opposite qualified for Nirvana and others not.
reach perfection.
opinion, that
2
!
see p. 131, note 7. ainas assume that each individual possesses five bodies (i) audarika, or the body that is seen; (2) karmaâ, receptacle of Karman, it is composed of Karman
AhakammaTn,
The
particles;
(3)
taiâsa,
body composed of particles of fire, it causes digestion; (4) aharaka, a subtile body of the soul, with which he goes to
distant places (e.g.
when aâturdaâpurvin goes

;
to the
Kevalin
up some doubt) (5) vaikriya, a subtile body which can be changed at will. All these bodies/ except the first, are what in
to clear
common language are called spirits or souls. have here a Hindu counterpart of the belief in the plurality of souls shared
We
BOOK
2,
LECTURE
5.
407
that everything cannot everywhere ence 1 , nor that it can. (10)
come
into exist
From
these alternatives, &c. (n)
not maintain that the world does not exist, maintain that it exists. (12) not maintain that Giva and Aîva 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
exist,
2
Do
Do
do not
but that they exist. (16) not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17)
Do
Do
effect,
not maintain that the experiencing of the 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. ( 1 9)
by many ancient and modern nations.
verses quoted in Tylor, Origin of Culture, Chapter
Compare the XI
:
following
Bis duo sunt homini, manes, caro, spiritus,
umbra
Quattuor haec loci bis duo suscipiunt. Terra tegit carnem, tumulum circumvolat umbra
Manes Orcus
I
habet, spiritus astra petit.

that
am
inclined
to
believe
is
the
idea
of the
aharaka and
that the developed from the popular belief vaikriya soul in sleep leaves the body and travels far away. Compare also the Sahkhya terms vaikrz ta and taiâsa, Garbe, Die Sawkhya-
.rariras
Philosophie, pp. 236, 249. 1 According to the commentator this
is
philosophy, for as everything

2
is
an
effect of
said against the Sahkhya Prakrz ti, and Prakr/ti is
present everywhere, everything
may come
is
into existence everywhere.
Pu^yam and papam. The one

;
the
good Karman
(.yubharn
karmapudgalam)
the other, the bad.
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
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)
not maintain that there are no gods and god desses, but that there are. (24)
Do
Do
not maintain that there
perfection
is no such thing as 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)
] .
not maintain that there are no pious and wicked men, but that there are. (27)
Do
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)
The wrongly instructed good, or (always) bad. 2 *Srama#as do not comprehend the (soul
s)
bondage
(through Karman). (29) (Do not assert) that everything

full
is imperishable, or of pains, nor that criminals should be put to death or not be put to death one should not speak
;
in this
Do
way. (30) not assert that those

lead a pure
life.
men
are well-behaved
monks who
life,
and that those others
lead an impure
1
(31)
Vera = vaira
See Uttaradhyayana
;
XXXVI,
62, 63, p. 212.
explained
karmabandha.
BOOK
2,
LECTURE
:
6.
409
not say we get alms (from this householder) or we do not but he should his for chances final liberation improve (32)
wise
monk should
should conform himself to these opinions the inas, and wander about till he reaches taught by
final liberation.
A monk
Thus
(33)
say.
SIXTH LECTURE,
CALLED
ARDRAKA
Goâla.
2
.
Ardraka 3 to what (Mahavira) has done. At first he wandered about as a single monk but now he has surrounded himself by many monks, and teaches every one of them the Law at length, (i)
Listen,
,
;
Santimaggaw
/a
vuhae = jantimargaw
relate
vrmhayet.
story about prince Suffice it to say that Ardraka, which need not be repeated here. he became monk, and after many adventures held the disputation
The commentators
romantic
which forms the subject of our lecture. After having vanquished his opponents, he was about to join Mahavira, when a newly-tamed
elephant broke his chain, rushed on him, but just in front of him
went down on
mka
his knees and paid him reverence. King Srewitnessed this scene, and wondered how the elephant could
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 The names epitomised in ten gathas by the author of the Niryukti.
have broken his chains.
of the opponents not stated in the text of the verses are supplied from the commentaries. 3 This name is spelt either Ardra or Ardraka, Adda in Prakm.
4-IO
*
SCTRAK&ZTANGA.
The
l
:
inconstant
to stand
man
in
has decided upon this
mode
a crowd of men, surrounded up by monks, and to teach his doctrines for the benefit of many people. Therefore his former and his
of
life
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.
agree with each other; for he is really always single and alone (though he be now surrounded by many followers). (3)
past, present,
"
His
and future
lives
For if a .Sramaâ or Brahmaâ 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
"It
2
.
(4)
Law, if (he who teaches and subdues his senses, avoids patient resigned, bad speech, and uses virtuous speech. (5) "He who (teaches) the great vows (of monks) and the five small vows (of the laity 3 ), the five Asravas and the stoppage of the Asravas, and control, who avoids Karman in this blessed life of .Sramawas, him
is
no
sin to teach the
it) is
call
.Srama;za."
(6)
According to the commentators, Goj-ala intimates that Mahavira had found it very inconvenient to live alone, because he was then
exposed to many injuries so he set up as a Tirthakara. 2 Taha/C /e=:tathar/a. Ar/a is here explained as equal to
;
lejya.
3
Awuvrata.
They
laity.
are
modification
s
of the
p.
great
vows,
intended for the
See Bhandarkar
Report,
114.
BOOK
2,
LECTURE
6.
411
Goîla.
(
As your Law makes
it
no
sin for
Mahavira
to
surround himself by a crowd of disciples), so accord ing to our Law an ascetic, who lives alone and
he uses cold water, eats seeds, accepts things prepared for him, and has inter
single,
commits no
sin if
course with
women/
(7)
"
Know
this
Ardraka. those who use cold
water, eat seeds,
accept things especially prepared for them, and have intercourse with women, are (no better than) house
and have intercourse with women, are admitted to be .5ramafor they Tzas, then householders too are 6rama;ms do the same things (9) Monks who eat seeds and use cold water, who
"
holders, but they are no 6Vama?2as. (8) If those who eat seeds, use (cold) water,
"
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)
Goâla.
*
In making this statement you blame

!
all
philo
sophers alike
"
Ardraka.
Every philosopher praises his own doctrines and makes them known, (n) ^ramaâs and Brahmaâs blame one another
"
when they
1
teach (their doctrines).

mark of
(The
is
truth,
they
I.e. if the characteristic
a -Sramarca
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
say,) is all
SCTRAKK/TANGA.
on their side there is none on that of But we blame only the (wrong) the opponents. doctrines and not at all (those who entertain
;
them). (12)
"
We
do not detract from anybody because of

;
his
personal qualities but we pointed out in our creed.

"
make known
I
the path
have been taught the supreme, right path by worthy, good men. (13) If a well-controlled man, afraid of injuring any movable or immovable living beings, above, below, or on earth, condemns (evil deeds), he does not at all blame (anybody) in this world." (14)
Go^la.
fear your SrB.ma.na. will not stay in houses for in for travellers or in public garden-houses
;
Out of
such places he would meet with

ones.
4
many
clever people,
with lower or nobler men, with talkative or silent

(15)
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,
He will
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
his
1
1
the circumstances)
but he
(in
(answers) worthy people with a definite purpose
mind)
(i 7)
As the commentators explain he is actuated by the Karman, by virtue of which he has become a prophet (tirthakaranamaand this Karman must take effect and so be annihi karman)
:
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)
;
Goâla.
a merchant desirous of gain (shows) his wares and attracts a crowd to do business, in a similar way (acts) the Sramana. Gâtrzputra. This is what I think
As
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
I
(leading to)
Brahman
(i.
e.
Moksha)
this
is
the gain which a Sramand.

say.
"
is
desirous
of.
Thus
(20)
A
;
merchant
perty
"
beings and desires pro not leaving his kinsmen, he attracts a crowd in
kills living
order to do business. (21) Desiring riches and addicted to sensuality, mer chants wander about to earn their But we
living.
(say) that they are passionately fond of pleasures, unworthy, and desiring the enjoyment of love. (22) "They do not abstain from slaughter and the of and acquirement property, they are in
bondage
full
of wickedness
l
.
spoke, will be
their gain of which you the endless Circle of Births and pains
;
and
manifold
"
(23)
They do
not always
make
profit,
nor does
it is
it
last
not
or wedha. According to Silahka even here (do they find the profit they seek).
the Prakr/t of
= na
think
iha:
it
may be
anekadha. It may, however, stand for sneha^, in which case the meaning would be love s (reward will be) pain.
:
414
for ever
;
SUTRAKtf/TANGA.
failure) in their
they meet with both results (success and l The profit (of the quest of gain
.
but no end the teacher), however, has a beginning, saviour and sage shares his profit (with others). (24)
;
"
Him who
kills
no
(living beings),
who
has
com
in the passion on all creatures, who is well grounded Law, and causes the truth of the Law to be known, This him you would equal to those wicked men is the outcome of your folly." (25)
!
A
,
Buddhist 2
through the side of man or through a a granary a baby, and roasts it, he will gourd, mistaking it for be guilty of murder according to our views. (26)
If (a savage) thrusts a spit 3 mistaking it for a
;
4 savage puts a man on a spit and roasts him, or a mistaking him for a fragment of the granary
1
If a
Vayanti te do vi gu6*dayammi = vraânti te dvavapi guwav udaye. The usual reading adopted by the commentators is guno for gune. They translate: vadanti te dvau vigatathat both (kinds of guraodayau bhavata iti (the experts) say
1
:
profit)
are without value

is
and
duration.
It
is
obvious that
this
interpretation
2
wrong.
on his way to having put down Gorala is met, dis Mahavira, by Buddhists who engage him in the following
Ardraka
after
cussion.
The commentators explain pi^âga Pinnagapindi. (=piyaka) by khala, and pindi by bhinnaka (?) or jakala. Silahka gives the following explanation. During a struggle with and throws his cloak off savage men (mle/â) some one runs away man mistakes it for that of on a granary. An enemy in pursuit the with him and takes hold of it, together part of the granary
3
This interpretation looks absurd but it will appear not so if we that granaries are beehive-shaped reservoirs made of sun-baked mud or wattle and mud ; compare Grierson, Bihar
;
remember
Peasant Life,
p. 17.
BOOK
2,
LECTURE
6.
415
baby, mistaking him for a gourd, he will not be guilty of murder according to our views. (27) If anybody thrusts a spit through a man or a baby,
mistaking him for a fragment of the granary, puts him on the fire, and roasts him, that will be a meal fit
for
Buddhas to break fast upon. (28) Those who always feed two thousand worthy 1 monks, acquire great merit and become powerful
in
gods
u
Arupa
(dhatu) V (29)
Ardraka.
Well-controlled
men cannot
accept (your denial
of) guilt incurred
by
living beings.
It will
(unintentionally) doing harm to cause error and no good to both
who
"
teach such doctrines and
who
believe them. (30)
man who knows
the nature of movable and
immovable
who
is
wicked
living beings, above, below, and on earth, afraid of injuring them and abstains from deeds, may speak and act (in accordance
;
not be guilty of any (sin). (31) is impossible to mistake (a fragment of the for a man only an unworthy man can say granary) it. How can (the idea of a man) be produced by
with our Law)
"It
he
will
a fragment of the granary

untruth. (32)
"
Even
to utter this
is
an
not use such speech by means of which you do evil for such speech is incompatible with virtues. No ordained (monk) should speak empty
;
Do
words
1
3
.
(33)
Puakhandha = puyaskandha,
A
r op pa. This is apparently derived from Arupa as rendered in the text. Arupadhatu is the highest heaven of the Buddhists ;
compare Burnouf, Le Lotus de la Bonne Loi, p. 807. 3 Urala = udara, here explained nissara, void of
sense.
416
"
s)TRAK7TANGA.
you have explored this subject you have l thoroughly examined the consequences of acts of your (fame) reaches the Eastern and living beings Western oceans you view (the universe as if) it stood on the palm of your hands (34)
!
;
Oh
Thoroughly examining the consequences of acts of living beings, (our monks) have found out a pure 2 way of sustaining life. It is a maxim of the monks
"
of our creed 3 that nobody who lives by secret sins 4 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
foolish pleasures,
this
"
are irreligious, unworthy men, devoted to who say that partaking heartily of
soiled
meat you are not

All
by
sin.
(38)
partake of such food, commit sins in but the wise do nothing of the their ignorance
;
who
kind.
"
Even
to utter
it is
an untruth. (39)
In compassion to all beings, the seers, the Gâtrz putras 5 avoid what is sinful afraid of it, they abstain from food especially prepared for them. (40)
,
abstain from wicked deeds, afraid of injur ing living beings, and do no harm to any creature This is therefore they do not partake of such food.
"
They
maxim
of the
monks
of our creed. (41)

,
explained
karmavipaka.
2 3
Anudharma. Iha sawyatanam, who

.Oannapadopag-ivin.
control themselves in this (creed of

6
the (jamas).
4
I.e.
the
ainas.
BOOK
"(Having
2,
LECTURE
6.
417
1 reached) this perfection in the Law of the Nirgranthas and standing firm in it, one should live without deceit 2 The awakened sage who is endowed with all virtues thereby obtained very
.
great
fame."
(42)
A
This
Vedic Priest.
3 Those who always feed two thousand holy mendicants, acquire great merit and become gods.
is
the teaching of the Veda.
(43)
Ardraka.
"He
who always
feeds two thousand holy cats
(i.
e.
hell,
"
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
He who
Brahmaâs), will have to endure great pains being surrounded by hungry (beasts). (44)
in
be a king,
gods."
will
go
to
darkness 5
6
.
and not
to
the
(45)
A
1
Vedantin
Both of us follow (very much the same) Law we stood firm in it, and shall do so in the time to come (we believe that) virtue consists in good
;
conduct, and that knowledge (is necessary for libera and with regard to the Circle of Births there tion)
;
is
no difference between
1
us.
(46)
Samadhi.
is
:
Aih6.
Kulalaya = kula/a,
tion
5
6
who
live
explained (alaya) in houses.
Snataka, cf. Manu XI, i. marâra. Another explana
Nisaw,
Silanka
literally, night.
the views of the
opponent an Ekadaîn, and ascribes to him Sahkhya philosophy. But it is evident from the sequel that he is a Vedantin, as the commentators admit in their comment on the next verse.
calls this
[45]
E e
41 8
*
SUTRAKK/TANGA.
(But
we assume) an
invisible, great, eternal,
im
all
perishable,
and indestructible Soul, who excels
other beings in every respect, as the the stars. (47)
moon
excels
Ardraka.
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 Brahmaâs, Kshattriyas, Vai.syas, and .Sudras x all would be men and insects, birds, and snakes
"
(If there
gods. (48)
things by Kevala (knowledge), but who being ignorant teach a Law (of their own), are lost themselves, and work the
"
Those who do not know
all
ruin of others in this dreadful, boundless Circle of

Births. (49)
"
Those who know
all
things
by the
full
Kevala
knowledge, and who practising meditation teach the whole Law, are themselves saved and save
others. (50)
"
You
who
have, in your mind, made equal both those lead a blameable life, and those who in this
Friend, you are de2
.
world practise right conduct.

luded."
(51)
A
of other animals.
1
Hastitapasa
Every year we kill one big elephant with an arrow, and live upon it in order to spare the life
(52)
literally,
Pessa
= preshya,
live
servants or slaves.
an elephant and
the fact that they kill a whole year or for six upon months, as .Silarika adds, explaining thus the words avi ya (api a) after sa;;zva>/âre7za. The Hastitapasas are mentioned in a list of
The
Hastitapasas are thus

its
named from
flesh for
the different Tapasas in the Aupapatika Sutra, ed.
Leumann,
74.
BOOK
2,
419
Ardraka.
every year you kill but one animal without abstaining from sin, though you are not guilty of
the slaughter of
"
"
If
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 6rama;/a, he

his
is
un
will
worthy, and works

not become
perdition.
Such men
Kevalins."
(54)
A (monk) who has achieved his religious perfection

l through the instruction of the Awakened One and stands firm in it, who guards himself in the threefold
,
way
(i.
e.
and who
with regard to thoughts, words, and acts), possesses the things requisite for crossing
the immense ocean of existence,
may
preach the
Law.
(55)
I
Thus
say.
SEVENTH LECTURE,
CALLED
NALANDA.
At that time, at that the name Raâgrzha

:
period, there
it
was a town of
was
rich,
&c. 2
Outside of Raâgrzha,
in
happy, thriving, a north-eastern
Buddhassa aai.
This &c.
refers to the typical description of towns.
first
it
Our
text
contains only the

tika Sutra,
i,
words of the
at length.
description, but the
Aupapa-
gives
E e 2
42O
direction, there
was the suburb Nalanda

of buildings, &C.
1
it
contained
many hundreds
called
;
(i)
In that suburb Nalanda there was a householder
Lepa he was prosperous, famous rich in and large houses, beds, seats, vehicles, and high chariots; abounding in riches, gold, and silver; possessed of useful and necessary things wasting plenty of food and drink; owning many male and female slaves, cows, buffaloes, and sheep and in
;
ferior to
nobody. (2) This householder Lepa, a follower of the ^ramaâs,
comprehended
(the doctrine of) living beings and without life, (&c., all as in II, 2, 76, p. 382, things down to the end of the paragraph). (3) This householder Lepa possessed, in a north
eastern direction from the suburb Nalandi, a bath

it contained many Seshadravya hundreds of pillars, was beautiful, &c. In a north eastern direction from this bathing-hall Seshadravya, there was a park called Hastiyama. (Description of
ing-hall,
called
the park 3 .) (4) And there in
was
staying.
The
some house the Venerable Gautama venerable (man) was in the

Pe<2%ala,
,
garden, and so was Udaka, the son of a Nirgrantha and follower of Parsva 4 of the
Gotra.
was, and said
Medarya
want
to
He went there where the Venerable Gautama

:
long-lived
Gautama,
;
ask you about a point (of faith)

1
long-lived one,
cannot
tell
where the
denotes
:
The name
full description occurs. the rest of materials, i. e. the hall which
was built with the materials not used well-known few remaining bricks/
3
4
(in building the house), the
The
text is given in the
Compare
the
3. Aupapatika Sutra, 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 PeY/Mla one, I shall see about it, when
"Well,
long-lived
have heard and

the son of
:
understood (your
C
question)."
And Udaka,
PedMla, spoke thus to the Venerable Gautama (5) O long-lived Gautama, there are Nirgrantha
5rama?zas, called Kumaraputras, who profess your creed they make a zealous householder, a follower
l
;
of the 6Yama;zas, renounce injury to movable beings except on the order (from an established authority),
as
the
thieves
householder caused one of the captured 2 Those who make this to be set free
.
renunciation,
make
a bad renunciation
those
who
cause this renunciation to be made, cause a bad in causing another to renunciation to be made
;
make
tion
3
.
this renunciation,
they annul their

?
own
allega
Why
do
;
Circle of Births
Beings belong to the though they be (now) immovable

say this
beings, they will (some time) become movable ones, or though they be (now) movable beings, they will become immovable ones when they leave the bodies
;
Uvasampanna.
These words seem
:
to refer to an apologue told by the of Ratnapura, once making Ratnasekhara King a pleasure trip, issued an order that nobody should remain in the Six brothers disobeyed, were brought before the king, and town.
commentator
sentenced to death.
Their father in vain implored the king to spare
At last the them, or to spare five, four, three, two of his sons. king consented to pardon the eldest son, at which the old father The six sons are likened to the six classes of living rejoiced.
beings. them, as
3
As a householder cannot altogether abstain from injuring monks do, he is content to abstain from injuring movable
by abstaining from slaughter of
living beings they kill
beings or animals.
Viz. that
no
living beings.
422
S^TR AKR/TANG A.
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
a good renunciation those who cause this renunciation to be made, cause a good in causing another to renunciation to be made
this renunciation,
;
;
make
make this renunciation, they do not annul their own allegation. Though in this way a correct
1
expression is found, some (monks) from anger or greed cause the householder to make the renunciation
(without the necessary restriction).
interpretation right approve of it ? (7)
?
Is not this
our
long-lived Gautama, do you
And Gautama
Peâla
:
"O
spoke thus to Udaka, the son of long-lived Udaka, we certainly do not
The Sramanas or Brahmaâs who approve of it. declare thus, and explain thus, thus, say thus, speak do not speak as ,5rama%as or Nirgranthas, they speak noxious speech. They mislead laymen. They make void all vows undertaken for sparing particular 2 Why do I say this ? Beings belong living beings
.
I.e. by specifying the movable beings as beings which are movable ones for the time being.
2
E.g.
if
man vows
to kill
restriction
for the time being for the soul of that
no Brahmaâ (and does not add the he may kill no man or animal ),
or animal may, in the past, have
whatever
man
been embodied in a Brahmawa.
BOOK
2,
LECTURE
7.
423
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,
to the Circle of Births
;
it is
a sin to
kill
them.
the
(8)
And Udaka,
son of Pe^%ala,
call
spoke thus
?
Which beings do you ones or others ?
movable beings
movable
And Gautama
Pe^/Mla
beings
ones,
:
"O
which
call
spoke thus to Udaka, the son of long-lived Udaka, what you call are, for the time being, movable
;
movable beings and what we call movable beings, you call beings which are, for the Both expressions are time being, movable ones. O long-lived equal, and mean the same thing. to it more correct think do one, why say beings you 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
:
;
we
right. (9)
"And
the Venerable
men
there are
One has spoken thus Some 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 Gotra (i. e. community of the monks).
fix the Accordingly they make known the limits which the limits determine limits, (beyond they will and not go in the enjoyment of worldly goods)
]
, ;
A sample of such vows is given in the Literally, the number. 16 ff. beginning of the Uvasaga Dasao, see Hoernle s edition,
1
424
renounce injury to movable beings, except on the order 1 (of an established as the house authority) holder caused one of the captured thieves to be set
free.
"
And
2
this turns
out to their benefit. (10)

called so,
Movable beings are
character
relating to of life as movable beings comes to its close, the embodied in a movable being, leaves its life (soul), as such and becomes embodied in an immovable
when they get this through the taking effect of the Karman movable beings. But when their duration
being.
Immovable beings are

relating to
called so,
when they
of the
get this character
through the taking
effect
immovable beings. But when their duration of life as an immovable being comes to its close, the embodied in an immovable (soul), being, leaves its life as such and takes again
Karman
new form of existence animated beings,

a
life."
they are (then) called
(animals) of large bodies, or of
long
(n)
the son of Pe^/Mla, spoke thus to Is there not a chance, that a follower of the *Sramaas, though he has renounced slaughter of but one class of
the Venerable
And Udaka,
Gautama
living
beings, ceases altogether to injure
any
Why
do
Abhiyoga. Silanka enumerates four kinds of abhiyoga: gaa-, bala-, devata-abhiyoga, and gurunigraha. 2
Nam a,
They
literally,
name.
are called
(vu/fc/anti=:u/yante)
is
apparently equi-
name(nama); name/ however, means in Gîna and Bauddha terminology as much as the nature of the The words of the text, therefore, come to mean thing/ they
<
the yalerrtwith: they get
become or
The
at
are animated beings/ &c. question discussed in the

all
movable beings in the Sawsara might not die out, and none but immovable This idea is beings be left. combated at great length by Gautama.
some
following paragraphs
is
whether,
future time,
BOOK
I
2,
LECTURE
7.
425
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
say this
?
ones.
When
all
beings,
they leave the bodies of immovable are born in bodies of movable ones, and
leave the bodies of movable beings, all will be born in bodies of immovable ones. When
when they
they are born in bodies of immovable beings, they may be killed V (12)
And
the Venerable
"
Gautama spoke
thus to Udaka,
the son of Ped/ala
admit what you say
2 long-lived one, we do not viz. that there is a chance that
a follower of the ^ramaâs 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 6rama;zas must renounce, there are none, If (the slaughter of) which he need not renounce. he ceases, or has done with, or has given up (injuring)
the large class of movable beings, his renunciation
is
The meaning
is,
that at
some
future time
movable beings may
have ceased to
exist, since
and vice versa. from killing animals,

if
they are all born as immovable beings, If the latter is the case, a layman, who abstains
the former
is
practically does injury to no being whatever ; the case, he cannot transgress his vow even if he
would.
The text has the Sanskrit word asmakam, of which the com mentator alleges that it was thus pronounced by all people in Magadha, compare note 2, p. 358.
426
StJTR AKtf 7TANG A.
What you or somebody else says, that there good. of a layman s ceasing to do an injury chance is a altogether, by renouncing slaughter of one kind
of
beings
this
interpretation
l
of
yours
:
is
not
right."
(13)
illustration
"
put a question to the Nirgranthas O long-lived ones, (suppose) there be some men who have made the
:
The Venerable One gave an
I shall not inflict punishment following declaration on those who, submitting to the tonsure, renounce the life of a householder and enter the monastic
:
state
but
shall inflict
life.
punishment on those who

,Srama;za,
lead a domestic
Some
who
for four
or five years, or for six or ten years may be shorter or longer has wandered about in
:
the period
the land, returns to domestic life. Now answer me does the man break his word when he puts to death
this (renegade)
is
householder
just the
same
It Certainly not with a follower of the .Srama/zas,

?
!
"
who has renounced
movable beings, but he kills immovable not to immovable This you beings, he does not transgress his vow. acknowledge, O Nirgranthas, this you must acknowinjury to If ones.
ledge!"
(14)
The Venerable One gave

"
another illustration
long-lived put a question to the Nirgranthas. or householders be there Nirgranthas, (suppose)

I
who come
should.
sons of householders, born in respectable families, to you for instruction in the Law. Ought
they to be instructed in the

"When
Law?"
Yes,
they have learned and

will
they under
stood this Law,
they say:
1
this creed of the
Gautama.
BOOK
Nirgranthas
virtues,
is
2,
LECTURE
7.
427
full
it
true,
supreme,
it
excellent,
of
the
right,
pure,
removes doubts,
;
is
it is free road to perfection, liberation, Nirvana 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 ? Should such men Yes.
"
"
be admitted to the order?" Yes, they should. Should such men be instructed in the discipline and kept to attend to religious instruction ? Yes, to renounce should. Do they injury every they
"
"
"
"
living being
one of these men ing about in the land for four or

six or ten years
Yes, they do. who lead such a

the
"
Now
(suppose)
life,
after
wander
five years, or for
longer
(still)
"
returns
to
period may be shorter or domestic life. Will this man

l
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
not renounce injury to every living being, did at first not control himself, did so after As long as he does wards, and does not so now.
not control himself, he does not renounce injury to
who now does
every living being
This you acknowledge, O Nirgranthas, this you must acknowledge (15) The Venerable One gave (another) illustration
2
.
"
"
put a question to the Nirgranthas.
O long-lived
Seê
Here
se^-ive,
literally, his soul.
the last sentence but one of the preceding paragraph be to But there is no trace of it in my MSS. or ought repeated. the commentary.
428
SCTRAKK/TANGA.
Nirgranthas, (suppose) there be monks or nuns of other sects, who come to you for instruction in the
Law,
(all
as before,
"
down
to)
attend to religious in
" "
Is it lawful to eat Yes, they should. with such men ? Now (suppose) some Yes, it is/ of these people who lead such a life, (&c., all as before,
struction."
*
down
with
to)
return to domestic
"
life.
Is
1
"
it
lawful to eat
with them then
at first, was lawful lawful and is not afterwards, now, was no Sra.ma.na. at first, was a Sra.ma.na. afterwards, and is no Sramana.
whom
to eat
No, was not lawful

it is
not
The same man
not lawful for Nirgrantha vSramaâs to This you acknowledge, eat together with him.
now.
It is
Nirgranthas; And the Venerable
this
you must acknowledge
!"
(16)
some
followers of the
:
One spoke thus: "There are Sra.ma.na.s, who have made this
declaration
we
renounce the
monastic
life
cannot, submitting to the tonsure, of a householder and enter the
state,
but
we
shall
strictly
observe the
Posaha on the fourteenth and the eighth days of each fortnight, (on the new-moon, and) full-moon days, we renounce gross ill-usage of living beings, grossly
lying speech, gross taking of things not given, (un
lawful) sexual intercourse, (unlimited) appropriation of property we shall set limits to our desires in the
;
two forms and
in the three
ways
2
.
They
will also
make
the following renunciation
neither do nor
cause anything (sinful) to be done for

1
my
sake/
No
is
\n*&tth& sama//ê;
think the Sanskrit of this phrase,

is
which
2
not explained by the commentator,

I will
no ayam artha^
samartha^.
Viz.
not do
it,
nor cause
it
to be done, either in thought

s edition,
or in word or in deed.
i3ff-
Compare Uvasaga Dasao, Hoernle
BOOK
2,
LECTURE
7.
429
Posaha-days) abstained from eating, drinking, bathing, and using beds or chairs, may they, on their decease, be said to make a (righteous)
Having
(on
end of their life ? Certainly, they do make such an end of their life. "They are called animated
beings, (&c.,
all
"
as in
right."
13,
down
to) this interpretation
of yours
is
not
(17)
There are some followers of the 6Vama;/as, who have made this
thus
"
The Venerable One spoke

:
cannot, submitting to the tonsure, renounce the life of a householder and enter the
declaration
we
;
monastic state
we
also cannot strictly observe the
Posaha on the fourteenth and the eighth days of each fortnight, (on the clays of new-moon) and full-moon but while we are preparing ourselves for death by fasting 1 we shall abstain from food and drink without longing for the end we shall renounce
; , ;
ill-usage of living beings, all lying speech, taking of things not given, all sexual intercourse, neither do nor cause property, (saying)
all
:
all all
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. 2 who do not abstain from all ill-usage of living beings, (&c., down to) from all property. During the whole from their the vows of a follower of the time, taking
.Sramaâs
to
from injury their next die; living beings. existence they experience their Karman, and receive an evil lot. (The rest as before.)" (19)
till
their death, they abstain
Then they
in
And
1
the Venerable
One spoke
thus
2
"
There are
Sa/raleha7/agûsaa-Msiya.
See
II, 2, 61.
43O
SUTRAKtf/TANGA.
some men of no
from
all
all ill-usage
property. taking the vows of a follower of the
no undertakings, who abstain of living beings, (&c., down to) from During the whole time, from their
desires,
^ramaâs
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

(20)
lot.
(The
rest as
before.)"
And
the Venerable
One spoke
thus
"
There are
desires, few undertakings, who abstain from ill-usage of one sort of living beings, During (&c., down to) from one sort of property.
some men of few
the whole time, (&c., the rest as in the last paragraph)."
(21)
"
And the Venerable One spoke thus some men who live in woods, in huts,
or practise
There are
some
secret rites,
who
near villages, are not well con
trolled, do not well abstain (from slaying) all sorts of They employ speech that is true and living beings. 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 $
And
13)." (22) the Venerable
One spoke
thus
"
There are
some beings of a long life, which a follower of the .Srama/zas abstains from injuring through life.
They
die
after
him.
They
f
are
called
(23)
animated
beings, (&c., the rest as in
13)."
Asuriya. Silahka here offers a second explanation of word, viz. asurya, where no sun ever shines.
this
BOOK
2,
LECTURE
7.
43!
(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,
There are some followers of the .Sramaâs, who have made

"
And
which die before him.) (24, 25) the Venerable One spoke thus
:
this declaration
are not able to strictly observe the Posaha-days, but we are able, when preparing ourselves for death by fasting, to abstain from food
we
and drink without longing for the end. The vow of such a man is the Samayika Desavakasika l (he
:
(I shall travel) only thus declares) in the morning or thus far in an eastern, western, southern,
:
northern
beings
:
direction.
I
He
renounces
shall cause
peace and security
injury to all to all sorts
of living beings. "Within those (limits) the movable living beings, which the follower of the 5ramaâs 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 .Srama/zas
abstains from injuring till his death. With regard to them the follower of the .Srama/zas has made a good
renunciation.
They are
called
animated beings, (&c.,

limits,
the rest as before). (26)

"The
movable beings within those

De.ravaka.9ika
&c. 2
will,
The
every day the limits already laid GuTzavratas) to the range of one
referred to
is
consists in drawing closer or contracting down (in accordance with the

s
travels,
&c.
The Guâvrata
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,
2
p. ii4f.
The
explanation in the commentary
materially agrees with the above.
The
original repeats the phrases of the preceding paragraph.
432
after their death,
SUTRAKK/TANGA.
limits as
be born within the same immovable beings, from injuring which

1
without
a purpose the follower of the 6ramaâs 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

(&c.,
limits,
as
movable or immovable beings,

before). (28)
"
the
rest
as
The immovable
as
(29)
will,
after their death,
beings within those limits, &c., be born, within the same

(&c.,
limits,
fore).
"
movable beings,
the
rest
as
be
The immovable
will, after their death,
beings within those limits, &c., be born, within the same limits,
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
as
"
limits,
&c., will, after their death,
be born, within
those limits, as movable beings, (&c., the rest as

before).
"The
(32)
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
limits,
movable and immovable beings beyond those &c., will, after their death, be born, beyond
text only
I
it
abridge them as far as possible, and give the 26. differs from that of
1
full
where
This clause comes always

to
after the
words
immovable beings
down
34.
BOOK
2,
LECTURE
7.
433
those limits, as movable and immovable beings, (&c. the rest as before)." (34)
The Venerable One spoke

happened,
that
all
it
thus
u
:
It
has never
does not happen, nor
will
it
ever happen,
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

not
right."
this interpretation of
yours
is
(35)
And
the Venerable
One spoke
thus
"
If (a
man)
who has been

and conduct
instructed in right knowledge, faith, for the avoidance of sins, blames
a (righteous) .Srama/za or Brahmaâ 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 another world."
purity of his
merit
for
On
this
further notice of the Venerable
about to
Udaka, the son of PedMla, took no Gautama and was return in the direction in which he had
v
come. (36)
And
lived
the Venerable
One spoke
thus
"
long-
Udaka, he who has learned from a SYama/za or Brahmaâ 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 Venerable
[45]
the son of Peâla, spoke thus to Gautama As I had not before

* :
F f
434
SUTRAK^/TANGA.
known, heard, understood, and comprehended these words, I did not believe in the meaning (of your nor words), which I had never perceived nor heard understood nor appreciated, and which were never
explained nor denned nor delivered nor made clear to me, nor pondered over by me. But now, Reverend
do know, &c., these words which I have and approve perceived, heard, &c., I believe, accept,
Sir,
as
It of their meaning. Then the Venerable
is
you say Gautama spoke thus

!
just as
(38)
to
Udaka,
it,
the son
of PetfYzala
;
"
Believe
it,
sir
accept
sir
approve of it, sir it is just as we have said." Udaka, the son of PeY2%ala, spoke thus to the
able
Then
Vener
Reverend Sir, in your I desire, which enjoins four creed the from presence to pass vows to the creed which enjoins the five great vows
Gautama
,
and the Pratikrama;/a V (39) Then the Venerable Gautama went with Udaka, the son of Pe^/Mla, to the Venerable Ascetic Mahavira.
Then Udaka,
circumambulated three times from the left to the right, and having done so he praised and worshipped him, and then he
I desire, Reverend Sir, in your presence spoke thus to pass from the creed which enjoins four vows, to the creed which enjoins the five great vows and the
:
the son of Peâla, solemnly the Venerable Ascetic Mahavira
Pratikrama/â.
May
it
so please you, beloved of the
See above, p. 121, note 2. In this way the creed of Parjva characterised in contradistinction to that of Mahavira.
1
is
expiation of sins ... by means of Nindana Garhaâ, Aloâna, and other processes. Nindana is condemning the sinful act or repenting of it to oneself; Garhaâ
2
Pratikramawa
is
the
is
fession of
doing the same before a Guru ; and A16/ana is making a con it to the Guru. Bhandarkar, Report, p. 9, note {.
BOOK
2,
LECTURE
7.
435
gods, do not deny me Then, in the presence of the Venerable Ascetic Mahavira, Udaka, the son of Peâla, passed from the creed which enjoins four
!
vows, to the creed which enjoins the and the Pratikramaâ. (40)
five great
vows
Thus
say.
Ff
INDEX OF NAMES AND SUBJECTS.

Abhayadeva, page 346 note
Activity, kinds of, 356
A^-ita, 85 n 2. AgTvika, 267 n
i.
f.
i.
A^wanavada, 315.
A^/zanavadin, 83 n 2, 291. Aânikavada, 385. Agnikumara (Bhavanavasin), Agnijikha, 87 n 4. Aharaka body, 406, n 3. Ahuka, 113 n 2.
225.
Asurakumara (Bhavanavasin), 225. Asurya, a hell, 280. Ajvasena, 85 n 4. Ajvayuâ, a month, 143. /Lrvina, a month, 143 n i. Atharvaî, incantations, 366 n 5. Audarika body, 173, 406, n 3. Aupapatika Sutra, 132 n, 269 n i, 384 n i, 420 n3. Avasarpiwi, 17 n, 42 n 2, 200. Ayodhya, 85 n i, 2.
Bahuka, 268. Bala, a ^TaWala, 50 n i. Bala, king of Hastinapura, 88 n Balabhadra, a robber, 32 n. Balabhadra, a king, 88.
Baladeva, 87 n 4. Balakosh^/6a, 50 n Balajri, 88.
Bali, 86
i.
Aikshvaka, 86. Airava#a, Indra
A/fcaranga. 345, 351
elephant, 290. n 2, 353 n 2, 354
n2, 357 n, 358 n 2. Akarmabhumi, 225, 393.

Akriyavada, 315, 385. Akriyavadin, 83 n 2, 291, 309, 316.
i.
A,yuta (Kalpa), 226, 228. Anata (Kalpa), 226, 228. Andhakavr/ shwi, 118.
Arigavidya, 70 n 2. Animals, aquatic, 223. terrestrial, 223. winged, 224.
i.
Ahkiua, 41. Anuttara (gods), 227, 228, 291 ni. Apabhrawja, 114 n 2.
Aparag-ita (Anuttara), 227. Ara, a Tirthakara, 85 n 5, 86. Araa (Kalpa), 226, 228. Ardhavaitali, an art, 366. Ardraka, a Gaina sage, 409 ff.
Barhaspatya, 236 n2. Bauddha, 236 n 2, 316 n 3. Beings, living, subdivision of, 210 ff. Benares, 50 n i, 87 n 4, 136. Bhadra, mother of Maghavan, 85
n3Bhadra, daughter of king Kausalika, 50 n i, 53. A Bhadrapada, a month, 143. Bhandarkar, R. G., 50 n 2, 69 n i, 129 n 2, 155 n 4 163 n 3, 165 n 2, 182 n 4, 327 n 3, 383 n 3, 431 n i. Bharata, 85, n i.
,
Arishtanemi, 112, ii4n2, 115. Arupadhatu, a heaven of the Bud

dhists, 415.
Arya, 241. Arya. metre, 271 n Asana, 197.
2.
Bharatavarsha, 85. BharuWa, fabulous bird, 19, 378. Bhashya, 134 n 3.
Bhaumeyika
(gods), 225.
2.
Ashaâ,
143, 144. Asila, a r/ shi, 268.
Bhavabhavana, 69 n i. Bhavana, the twelve, 329 n

i.
Asita Devala, 269 n
Asphota-bower,
81.
Astrology, 71 n i. Asura, 34, 53, 250, 259, 318, 382.
Bhavanapati, 202, 207 n, 225 ff. Bhavanavasin = Bhaumeyika, 225. Bhoga, a clan, 71, n 2, 118 n 2, 339. Bhog-arag-a, 118 n 2.
438
Bhr/gu, (62), (65).
GAINA SUTRAS.
Earth lives, 213. fekadaîn, 245 n
Bhuta (Vyantara), 122 n

Bimbisara, 100 n
2.
i,
226.
2,
417 n
i,
6.
shawa-samiti, 27 n
129.
Brahmadatta, 57.
Brahmaloka (Kalpa), 226, 227. Brahman, the creator, 244. Brahman, name of a palace, 58. Brahmawa = Mahavira, 310.
Brahmaâs, 418. Brahmaraâ, 87 n 5. Br/hatkalpa, 183 n 5. Buddha, 415. Buddhists, 414 f. Bukkasa, 15.
Chess, earliest mention
of,
Kick, 85 n 2. Fire lives, 217.
Former
years, 16, 201.
Fortnight, dark, 372, 377.
Gambusvamin,
(8), (73), 235.

i.
Gambu-tree, 48.
Gaadhara,
Ga/zaya
303 n
i.
Danava, 77, 121. Dantavakra, a king, 290.

Daja, 183. Dasara, 113 n 4. Dasarha, 113, 115. Dajarwa, 57, 87. Dajarwabhadra, 87 n i. Dajajrutaskandha, 183 n 5. Dajavaikalika, 116 n 2, nS n
Bauddhas, 238. Gandharva, 8, 77, 121,226, 250, 318. Ganga, 290. Ganges, 50 n i. Garasandha, 113 02. Garbe, 214 n, 406 n 3.
Gardabhali, 82, 83. Garga, 149. Garuâ, 290; gods, 382. Gatha, 182. Gauri, 50 n i. Gautama, 112, 119 ff, 420 Gautama, law-book, 67 n Gay a, 86 n 3.
149, n
ff.
i.
i.
Dasyu, 43. Dattaka, 274 n i. Death with one s will, 20. against one s will, 20. Dejavakajika vow, 431, n i. Dejikosha, 92 n 3, 150 n 4.
Gayaghosha, 136, 140, 141. Gayanta (Anuttara gods), 227. Generatio aequivoca, 224.
Ghaîkakumara (Bhavanavasin), 2 2 5.
Gina, 45, 77. Girnar, 115 n i. Givanmukti, 156 n 8. Givaviârav/v tti, 219 n 2. Gwanamarga, 26 n i. Gâtadharmakatha, 182 n
Devaka, 113 n 2. Devak?, 112, 113 n 2. Devala, a r/shi, 268.
Development, 153, 154. Dhana, 32 n.

Dhararaendra, a naga, 290.
7.
G;7atadhyayana, 182.
G;7atr/ a clan, 339. G;?atr/ ka, 256, 257.
,
Dhumabha
jukla
,
hell, 221.
;
Dhyana, 179 arta,raudra,dharma

200 n i. Digambara, 69 n i, 119 n
2,
267 n
r.
Dogundaga gods, Dosha, udgama

udpadana
,
88,
2,
ioS.
131 n 7. , 132 n. grahawaishawa, 133 n. paribhogaisharca, 134 n.

i.
Gwatr/putra, 27, 232, 239, 261, 287, 289, 290, 413. G7zatr/ putras Gainas, 416. Gojala, 245 n 2, 409 f. Gotama Gotra, 41 n 2, 83. G6tra = church or order, 321, 327,
Dr/shdvada, 155, 345. Dropping of case affixes, 128 n
Graiveyaka (gods), 226, 228. Grierson, 277 115, 341 114. Gyesh/âmula, a month, 144.
Gyotishanga, 137, 141. Gyotishka gods, 202, 207 n, 225
ff.
23
Dvapara, a cast of dice, 256. Dvaraka, 113 n 2, 115. Dvarakavati, 87 n 5.
Dvimukha, 87. Dvtpakumara (Bhavanavasin),
225.
Dvipayana, a r/shi, 268. Dvipr/sh/a or Dvipushri, 87 05.
Haraviâya, a poem, 303 n Haribhadra, 116 n 2. Harikeja, 50, n i, 55.

Bala, 50.
i.

86, n 2. Harivawja, 117 n i. Hastinapura, 56, 60, 8511 4, 86ni, 87 n i. Hastitapasa, a division of Tapasas, 418, n 2.
439
Harishea,
Karakawû, 87. Karka, 58.

225, 393. 173, 406 n 3. Karttika, a month, 143. Karttikeyanupreksha, 69 ni, i82n4. ATarvaka, 236 n 4, 238 n 3.
Karmabhumi,
Karmawa body,
Hastiyama, a park, 420. Hell, description of, 93 ff, 279 ff, 376. Hema/andra, 69 n i, 92 n 3, 95 n i,
118 n 4, 150 n4. Himavant, mountains, 339. Hoernle, 383 n 4, 423 n i, 428 n
Kclri, 57, 87.
Kajyapa, 8, 10, 15, 31 n i, 138, 158, 260 n 3, 265, 279, 288, 310,
339. Kausalika, 50 n i, 53. Kaujambt, 32 n, 102.
2.
3I4 v Kaurava,
Hiittemann, 29 n 2. Hypermetron, 339 n
i.
Kayotsarga, 55112, 147,

Indra, 292. Indradatta, 32 n. Indrabhuti, 41 n 2. tjana (Kalpa), 226, 227. tshatpragbhara, 212. Ishukara, name of a town, 62 ra, ri, name of a king, 61, 62,
68.
148,
149,
159, 164.
Kesara, park, 81.
Keâva (Kr/sha), 112,

KeVi,
1 1
115.
ff.
Isuyara= Ishukara, 62 n
fjvara, the creator, 244.
i.
Kevala, 152, 193. aluka, 245 n 2. Kimpurusha (Vyantara), 226, 382. Kinnara, 77, 122, 226, 382. ^Titra, 56 ft
Kitra, 115.
Jackals in hell, 286. Jolly, 237 n 4

.
K6sh//âka park, 120. Kr/shwa, 112 n 2, 113 n
2,
261 n
3.
Kr/ ta, a cast of
dice, 256.
Jupiter, planet, 366.
Kadambavaluka, river of
280.
hell,
94,
Kriyavada, 315, 319, 385. Kriyavadin, 83 n 2, 291, 309, 317, 319 112. Kshaikavadin, 83 n 2.
Kshattriya, 418.
Kailasa, 40.
^Taitra, a
month, 143, n
T.
Kubera, 117 n
Kulala, 68 n
u!ani, 57.
i.
2.
/fakravala, 239 n i. Kakutstha, 85 n 5. Kakutstha, 85 n 5. Kalakufa, 77 n i, 105.
Kalawg-ara, a hill, 57. Kali, a cast of dice, 256.
Kalidasa, 115 n 3. Kalinga, 87. Kalpa Sutra, 71 n 2, 100 n 371 n, 381 n i.
Kumaraputra, Gainas, 421. Kunthu, a Tirthakara, 85 n Kunthu, an insect, 15, 220. urwi, 134 n 3. Kuru, 62 n i.
4,
5,
86.
360 n
i,
Kamalavati, 62. Kamajastra, 274 n
Lantaka (Kalpa), 226, 227. Lavasaptama gods, 291. Le^/ ai, 321 n 3.
Lepa, a Gaina layman, 420
Le\rya, 56 n
i,
ff.
i.
47, 126. jfifampa, 108. Kampilya, 57, 80, 81, 86 n
Kambqâ,
181, 196
ff.
Leumann,
2.
E., 29
i, 2,
2,
57
2,
60 n
116 n
Kawsa, 113 n
2,
18 n
i,
2.
Ka.nda.la, 15, 50,
301.
2,
175 n i, 179 n 2, i, 339 n i, 346 n

321, 339.
i.
n, 58 n i, 118 n i, 3, 212 n i, 269

i,
373 114.
ATandraprabha, 214. Kanthaka, excellent horse, 47 n 126 n i.

Kapila, 31 n i. ^Taraka, 237 n 4.
Li>tavi 9
Lokayatika, 342 n
Luke, 29 n
2.
Madhyadeja, 268 n
i.
440
Magadha, 106 f. Magha, a month, 115 n Magha, the poet, 261 n Maghavan, 85, n 3. Mahabala, 88 n i.
Mahahari, 86 n
2.
GAINA SUTRAS.
Nemi, 115 n
i. 3.
3.
Nila, 49 n
i.
Nirgrantha, 52, 74 ff, &c. Nishadha, a fabulous mountain, 289. Nupurapai/ita, 118 n 4.
Mahapadma,
86,
i.
Occult sciences, 366.
Mahapra;za heaven, 84.
Mahlmkla
Mahavira,
(Kalpa), 226, 228.

2.
Padmagulma,
Palita, 108.
57.
i.
Mahavagga, 83 n
8, 21,
Padmottara, 86 n
2,
41 n
73.
Mahendra mountain, 339. Mahendra (Kalpa), 226,. 227. Mahoraga (Vyantara), 226.
Makara, 223. Malaya mountain, 339. Mallaki, 321 n 3.
Palyopama, 84 n i, 200 fF. Pai/aka, park on Meru, 288 n 5. Papaya, a forest on Meru, 288. Pawûka, see Parcâka.
Pawini, 118 n
2.
Pankabha
hell,
221.
ManaAparyaya, 152, 193.
Mandara mountain, 49, 93, 339, 378. Mad?ikukshi ATaitya, 100.

Manorama,
Mara, 244 n
36, 37.
5.
f,
Pa;/Hla, 60, 6 1, 87. Parajara, a r/ shi, 269. Parishaha (of 22 kinds), 9. Parijish/aparvan, 118 n 4.
Parjva, 119, 121, 420 ff. Pasattha pai\rvastha, 270 n Pata/âli, 118 n 2.
Materialists, 339
Mathura, 112 n
Matter, 153.
2,
342 f. 113 n 2.
i.
i.
Matthew
gospel, 29 n 2, 300 n
Maya, 244, n 5. Medarya Gotra, 420. Meghaduta, 115 n 3.

Merchants, three, parable
of, 29.
Paurushi, 142 n i ff. Pausha, a month, 143. father of Udaka, 420 Peâla, Phalguna, 143.
ff.
Pihuâ,
08.
i,
Meru, in,
Mithila, 36.
288.
Pija/a, 51 n Plants, 215.
225.
Mlekkhz, 43, 24 r. Mohaniya, 192, 193.
Posaha, 23, n 2, 428, 429, 431. Prakalpa, 183.
Mr/ ga,
Pra#ata (Kalpa), 226, 228.

Prasena^-it, 32 n.
88, 99.
f,
Mr/gaputra, 88
Mr/tagariga, 57.
99..
Munisuvrata, 86 n
i.
Pratikramaa, 159, (163), 434j 435 Pratikramaa Sutra, 148, 149. Pratyekabuddh?., 35 n 2, 87 n 2.
Pride, eight kinds of, 361 n i. Puns, 26 n 3, 242 n 2, 170 n 331 112. Purandara, 117.
Naga gods, 382. Nagakumara (Bhavanavasin),

Nagarg-umya, 401 n i.
Naggati, 87.
3,
225.
i,
254 n
i,
3,
388 n
Purimatala, 57. Pushrimarga, 269 n

Quality, 153.
f.
3.
Nagna^-it (87). Nalakiibara, 117, n 3. Nalanda, suburb of Raâgr/ha, 4 1 9 Kami, 35, 87, 268. Namuî, 86 n i.
Nandana, Indra s park, 100, 104, 290. Nandana, a Baladeva, 87 n 4.
3, 383, 419 Rag-i), 113. Raivataka, 115, n 2, 116.
Ragagr/ ha, 32
n,
86 n
f.
Raîmati (Rag-a
(palace), 88.
5.
Rakshasa, 77,121, 226, 250, 318,382. Rakshasi, 35 n i.
Nandana-parks on Meru, 288. Nandanavana, park on Meru, 288 n
Rama
Ramagupta, a
(Baladeva), 112, 115. r/ shi, 268.

2,
Narayaa,
a r/ shi, 268 n
4.
3.
Nastika, 236 n
Ramayaa, 85 n 5, 144 n Rash/raku/a, 236 n i.
321 n
3.

Rathanemi, 112, 116, n Ratnabha hell, 221.
i,
441
117.
Sita,
the highest heaven, 212.

five
Siva, 112.
Ratnakara, the poet, 303 n i. hell, 218 n 3. Ratnapura, a town, 421 n 2.
Skandha, the
skandhas of the
Ratnaprabha
Buddhists, 238. Soriyapura, 112 n 2.

Souls, 153. Southern region, 372, 377. Sra.va.na., a month, 144. Sravasti, 32 n, 85 n 3, 120. Sreika, 100 f, 409 n i.
&shabha, 71 n
Ratnajekhara, a king, 421 n 2. 2, 85 n i, 138, 249, 261 n 2. Rohagupta, 245 n 2.

Rohiwi, 112.
Rudradeva, 50 n i. Ru/aka, a fabulous mountain, 289. Rupee, 374.

Rupiwi,
1
Srmkhalayamaka, 329 n
i.
08.
Sagara, 85, n 2. Sahadevi, 85 n 4. Sahasrara (Kalpa), 226, 228. Saiva, 245 n 2. Saivadhikarin, 237 n 4. Sakra Indra, 36, 41, 87, 288. Salavana, park on Meru, 288 n Salmali-tree, 84, 104, 290. Sambhuta, 56 ff.
Story told, 383 n i, 421 n 2. Subhaândra, 69 n i. Substance, 153. Sudarjana, 48. Sudarjana = Meru, 288, 289.
Sudharman,
(8), (73), 235.
Sudra, 301, 418. Sugriva, a town, 88.
5.
Sumanasavana, park on Meru, 2 8 8 n Sunanda, 60 n 3. Sunyavadins, Bauddhas, 317 n i.
5.
Samudrapala, 108. Samudraviâya, king 85 n 3.
of
Sravasti,
Supara, 68 gods, 290, 382. Sura, 112 n 2. Surya Siddhanta, 218 n 3. Sutanu, 117 n i. Sutrakr/tahga, 182 n 6, 183.
;
Samudravig-aya, king of Raâgr/ha, 86 n 3. Samudraviâya, king of Saurikapura,

112, 117. Sana, 197.
Suvarakumara
Suvrata, 86 n
i.
(Bhavanavasin), 225.
Svapaka, 50, 55, 57, 59.
Svayambhu = Vishu,
.
49, 290, 244,

n, 35
2.
Sanatkumara, (60), 60 n 3, 85 n Sanatkumara (Kalpa), 226, 227. Sawâya, 80 ff.

Sa^g-ivanf, a hell, 284.
4.
n 4 Svayawsambuddha, 32
n2,
36.
Svetambara, 69 n i, 119 n Syadvada, 405 n i. Syllogism, 402 n i.
Safikhya,237,2 44 n4,3i6n3, 342111. Santakshawa, a hell, 281. Santapani, a caldron in hell, 284.
Santi, 85, n 5.
Sarkarabha
hell,
221.
gods),
Tai^-asa body, 172, 173, 406 n hell, 221. Tamatama hell, 221. Tahkana, a hill tribe, 268.
3.
Tama
Sarvartha, a Vimana, 211. Sarvarthasiddha (Anuttara 227, 228.
Tapasa, 140, 418 n
2.
Taragaa, a
Saudharma (Kalpa),
226, 227, 291.
Tathagata = tirthakara, 320, 332. Tattvarthadhigama Sutra, 49 n i.
r/ shi,
268.
Sauri, 112 n 2. Saurikapura, 112 n 2. Saury apura, 112 n 2. Sauvira, 87.
Time, 153. Tinduka grove, son

tree, 51.
i
;
a park,
20
f;
Sceptics, 21.
Seshadravya, a bathing-hall, 420. Siddha, 8, 77, 183. Simile, 326, 338. Sijupala, 261. Sijupalavadha, 115 n i, 261 n 3. Sita, a river, 49.
Tirtha, 165. Trailokya Dipika, 49 n i. Trairajika, 245 n 2. Treta, a cast of dice, 256.
Tylor, 406 n
3.
Udadhikumara (Bhavanavasin), Udaka, follower of Parjva, 420
225.
fF.
442
Udaya, 58. Udayana, 87, n 2. Ugra, 71, n 2, 321, 339. Ugrasena, 113 n 2, 118 n
Umasvati, 49 n
GAINA SUTRAS.
Vatakumara (Bhavanavasin),
Veda, 137. Vedanta, 343 n 2. Vedantin, 237 n i, 417.
225.
2.
Veudeva, name of
Usuyara =
152 n i. Ishukara, 62 n i.
i,
Garu^/a, 290.
Uttaradhyayana, 232. Uvasaga Dasao, 23 n 2, 27 n 2, 71 ni, 383 n 4, 384 n i, 423 n i, 428 n 2.

Va^ravaluka, 94. Vauj-ayanta (Anuttara gods), 227. Vaikriya body, 406 n 3.
Veupalajika-lute, 276. Venus, planet, 366. Verse quoted, 4 n 4, 8 n 179 n 4, 269 n 3, 359 n 3.
Vetala, 105.
4,
24 n 313 n
3,
r,
Vaimanika, 202, 207
n, 225 ff. Vainayika, 83, 291, 316; vada, 385. Vauakha, a month, 143.
Videha, 41, 87, 268. Vidyutkumara (Bhavanavasin), 225. Viâya, a Tirthakara, 87. Viâya (Anuttara gods), 227, 228. Viâyaghosha, 136, 140, 141.
Vikrama, a poet, 115 n Vimala, 88 n i.
3.
Vauali, 27, 261. VaLralika, 27 n 2. Vaijeshika, 64 n 2, 245 n 2. VaLnka, part of the Kamajastra,
Vimana,
164.
i,
Vinayavada, 315. Vishmi, 49 n 2, 86 n Vishwukumara, 86 n
244 n
5.
i.
274 n
i.
Vishu Puraa,
117, n
2
2.
.
113
n2, 117 n
i,
Vaijramaa,
118 n
2.
Vai jravawa, 117 n
Vaijya, 301, 418. Vaitali, an art, 366. Vaitalika, a mountain in hell, 285. Vaitaliya, metre, 249 n i.
Vaitaraî, river of hell, 95 270, 280. Valukabha hell, 221.
Vishvaksena, name of Kr*sha, 290. Vow of silence, 321. Vr/ shwi, 114.
3,
104,
Varaha Mihira, 38 n i, 70 n Vardhamana, 120 f, 290.
2.
Vukkasa, 301. Vyantara gods, 122 n i, 202, 207 225 ff. Vyasa, 246 n 3. Vyatyaya; linga vaâna i n 2. Vyavahara Sutra, 183 n 5.
,
n,
Varibhadraka, a subdivision of the Bhagavatas, 294 n 3. Var/zaka, 339 n i. Vasish/â, law-book, 67 n i.

Vasish/i, (65), 66. Vastra/eda, 70 n Vastuvidya, 70 n 2. Vasudeva, 112 n 2. Vasudeva, 48, 87 n
2.
Water
lives, 215.
Yadava, 113 n 2. Yadu, 113 n 4. Yaksha, 16, 50 n

226, 382.
i,
51
ff,
77,
122,
Yamaka, 329 n i. Yaja, two women,

5,
32 n, 62.
2.
113.
Yoga, 244 n 4 343 n

,
INDEX OF
SANSKRIT AND PRAK/?/T WORDS
OCCURRING IN THE TEXT AND THE NOTES.
akarmata, page 161, (172).
akalevarajrewi, 45.
anahgapravishte, 155 n 2. anantanubandha, 194 n i.

3.
akash ay a-yathakhy ata, 157. akasmat, used in Magadha, 358 n akarawa, 134 n.
anaâna, 175. anisr/ sh/a, 132 n.
anudharma, 416 n
2.
akukkuo, no.
akkosa,
9.
3.
agandhana, 118 n
agnihotra, 138. arika, 214. ahga, 155, 345. angavidya, 34. angula, 143, n 2.
anupariharika, 157 n 3. anupajanta, 356 n i. anupreksha, 69 n i, 159, (165). anubhaga karmavipaka, 169 n 281 n 2, 416 n i.
T,
antara, 209 n 3. antaraya, 172, 193, 194, 195. andhiya, 221.
aâkkhu, 193 n 2. aâkshurdarjana, 172 n

aêla, 9.
annaa,
3.
9.
annaTziya
aânika, 315 n
4.
370 n i. 114 n 2.
ya, 221.
aparikarma, 176 n i. aparita, 133 n. appaîleha, 168 n 5.

appattiya
krodha, 241.
4.
221. 221.
appaha/m, 338 n
a^va, 154, 207 n 3. aggtmsire, 134 n 4.
ag-6ruha
n
=
,
apratibaddhata, 159, (166). apratyakhyana, 194 n i. apramaâ, 134 n.

3.
adhyaroha, 390 n 83 n 2.
a,
321 n
i.
= anajita,
aîssa,
5.
286 n
i.
aiha
= nirmaya, 417 n aullaya, 219. awuvrata, 410 n 3. awusasammi, 151 n i.

atasi seed, 341.
189 n
i.
2.
= kevalin, 287 n abhibhuyana/zi abhiyoga, five kinds of, 424 n i. abhyutthana, 142. abhrapa/ala, 214. abhravaluka, 214.
amalaka seed, 341.
amurta, 64 n aya, 28 n i.
i. 2.
abhigama, 154. abhinibodha, 152 n abhinutna, 250 n i.
i.
3.
attagami = aptagamin, 309 n addhasamaya, 208 n i. adharma, 153, 207.
ayauttasi, 341 n
3.
?),
adhikaraik], sell, kriya, 181 n adhyavapura, 132 n. adhyahr/ ta, 132 n.
5.
ayantrita (uncoined ara, 17 n. arawi-wood, 341.

arati, 9,
105 n
3.
190 n i. araiw raiw va, 308 n
i.
444
arg-u;za,
GAINA SUTRAS.
a grass, 216 n 5.
ajrama, 39.
ardhape/a, 177, n 4. alasa, 219. alabha, 9. aloka, 207 f. avaga avaka, an
asupanna n 2.
ajupraâ, 279 n
2,
288
aquatic
plant,
avagaha, 153 n 4. avadhi, 120, 152.
^391.
asurakivvisiya, 246 n 2. asuriya asurya, 430 n i. asrava, 81, 99, 194, &c. aharapratyakhyana, 160, (167).
avadhiâna, 193.
avamaratra, 143. avamodarika, 175. avirati, 184 n 3. avihiwsita, 353 n 7. ash/apada, chess? 303 n
ikka/a, a reed, 357. ingala, 134 n.
ihginimaraâ, 176 n i^/6akara, 142.

itthi, 9.
i.
r.
itthiveya, 162 itvara, 175.
4.
asawkhakala, 209 n 2. asawzkhyeya, 20off. asuratvabhavana, 230, 231. astikaya, 153 n 2, 155 n 4 157 n
,
indagaiya, 220. iriyavahiya, 364 n

2.
2.
asmakam
pronounced gadha), 425 n 2.

(so
in
Ma-
iryapathika, 364 n irya-samiti, 129.
2.
assakawwi (ajvakanza), 217 n 4. ahaga^/a yathakr/ta, 307 n r.
ukkala, 220.
ukkasa ukkasa
= =
mana, 248 n mana, 257 n
3.
4.
akamaga, 264 n akaja, 153 n 3.

jUamla, 230.
a.*arya, 179*
a>//Mdya,
i.
4.
uâra-samiti, 130. u//a, 295 n i. utkalika, 218 n i. utkuâna, 373 n 2.

uttaragu#a, 143, 144. utpalakushâ, 276. utpadana, 353 n 4. utsarpiwi, 17 n, 42 n 2, 200. udaga, an aquatic plant ? 391. udgama, 353 n 4. uddish/a, 383 n 3. udbhinna, 132 n. unmijra, 132 n. unrrmrita, 133 n. upadeja, 154.
4.
132 n. aîvika, 132 n. agnz, 154. aaîya, 48 n i. adana, 59 n i, 248 n 2. adana-samiti, 129. adhakarmika, 131 n 7.
apr/>/ana,
142.
abhinibodhika, 152, 193. abhiyogikabhavana, 230, 231. aya, a plant, 391.
ayatawgatvapratyagata, 177, n ayama, 230 n i. ayamaga, 72 n 2. ayushka, 165, n 2, 194, 195. ayuv&karman, 192. arambha, 135 n 7. arussa arushya, 283 n i. aroppa = arupa, 415 n 2.
upadhipratyakhyana, 160, (167). upabhoga, 194 n 2.
upama, 19 n
2.
upayukta, 130 n 3. upayoga, 153 n 6. upajanta, 356 n i. upajantamoha, 155 n
i.
arg-ava, 160, (169).
alambana, 167 n
2.
alisanda, a plant, 374.
upasampada, 142. upadhyaya, 179 n 4. ullova, 204 n i. uvasampanna, 421 n

usia,
usu
9.
r.
aluya (aluka), 216, n 12. aloâna, 158, (162). avaraîya, 195.

avajyika, 142. ajatana, 184. ajlika, a kind of snake, 394.
uvvehaliya, a plant, 391.

usira, a
ishu, 283
perfume, 276. n 2.
ussayaâ
= mana,
302 n
5.
uhiwâliya, 221.
INDEX OF SANSKRIT AND PRAKRIT WORDS.

r/^vT,
445
178 n
2.
r;shi, 244.
kaya, a plant, 391. kayakle.ra, 175.

i.
ekatva, 154 n
kayaguptata, 160, (170). kayagupti, 130.

160, (170). kriya, 181 n 5. karshapawa, (28), 105.
kayiki,
sell,
ekagramana/feannivejana, 159, (166). ekendriya, 42 n i. egatta, 208, 213 n i. egayata ekakin, 286 n 2.
kayasamadharaa,
elami/â,
eshawa, 353 n 4. esava, a plant, 391. esiya, 301 n 2.
a plant, 374. 27 n i, 129, 131 n
kalapratikramaa, 145, 147, 148. kalasya pratyupekshawa, 159, (164).

kasha, 197.
3,
178,
kasavaga = napita, 276 n kimpaka, 187. kiriyaâwe, 355 n 2.

kilvishabhavana, 230, 231. kukkuWa, 221.
6.
airyapathika, 172 n
5,
298 n
3,
364
n
6e
2.
kuâphawaka, 116 n
275 n
2.
i.
i.
= eka,
3.
a plant, 357. ku^/ambaya, 216 n 16.

ku^/uvvaya, 215. kunda-flowers, 197.
kuaka,
dm, 140. ogaâ, 135 n
6maa =
ogahawa, 211 n ogha, 134 n 2.
kumara, 96 n
kula, 179 n 4.
i.
2.
apamana, 247 n
kulattha, a plant, 374.

kulala, 68
i.
aughika, 134 n i. auddesika, 131 n 7. aupagrahika, 134 n

kahkarca, 221.
i.
kulalaya, kula/a, marg-ara, 417 n 4. kuja, a grass, 357. kuhaa, a plant, 391.
kuhawa, 216 n
kuha/â, 96
8.
i.
ka^âbhawiya, a
katt>6ahara
plant, 391. (kash//6ahara), 220. a ka//6ina, plant, 357.
kuheVavi^ga, 105 n kura, 391, 392. ketana, 262 n 3.
5.
kanaka, tier, 288 n 3. kaha, 217 (kr/shakanda, n

kandarpabhavana, 230, 231. kandu, a plant, 391.
kapittha, 198.
i).
keyakandali, 215. ko//a=kufayitva, 285 n
4.
kotthala, 92. kodrava, a kind of grain, 359.
kamar, 96 n
2.
kolasuwaya, 94 n kriya, 154, 181 n

7.
i.
3.
5.
karaagua,
156 n
krita, 132 n.
karaaguajredht, 163 n
karaasatya, 160, (169). karapi//7a, 381 n 2.
krodhapiwâ, 133
n.
krodhavi^-aya, 161, (171). kroâ, 212.
karmapatha, 83 n karvaâ, 176 n 7.
2.
kshapakajrei, 45 n
2.
kshamapaa,
2.
kalankalibhava, 387 n kalama, a plant, 374.
159, (164). kshanti, 160, (169).
kalambuya
kalpa,
1 6,
kshiwamoha, 155 n
i.
kadamba, 391.
n
3.
164.
kalpasthita, 157
kashayapratyakhyana, 160, (167). kaseruya = kajeru, 391. kau-=kapota, 197 n 4. kakini, jewels, 366 n 4. kakini, a small coin, 28. ka%ika, 72 n 3.
khaladawa, 369 n i. khaluwka, 150 n i. khuruduga, 395 n 7. khe/a, 176 n 6. khora, an animal, 395.
(324). 149, n i, 179 n 4 345.
gaa,
kamaduh,
104.
446
ga;//iyasatta, 195 n
i.
GAINA SUTRAS.
/bandana, 142.
gandhana, 118 n
3.
ânna = maya,
&6ardita, 133 n.
257 n
gandhahastin, 113 n 2. galigaddaha, 150 n i. gavesha#a, 131 n 4. gaawgaika, 79 n i. gathashodajaka, 235 n i. garava, 98 n i, 181 n i.
gaha, 333 n i. n gilli, a swing, 373 gu/&6a, 216 n i.
3.
^/6imala, 150 n 4.
êdopasthapana, 157.
/>Anva
341.
320 n
ârnaiya, 249 n i. gammayaw, 332. âlakanta, 214. 221.
,
2.
329.
guwûka, 216 n gua, 153 n i.
5.
guwavrata, 383. guwasthana, 155 n i, 172 n 4. guptata, vide rnano , vag, kaya.
gupti, 52, 98, 107, 129, 135, &c. 158, gurusadharmikajujrushaa,
(162).
248 n
2.
4.
9,
130 n
âlaga, 219. ^-avai, 215.
goâka,
gotra,
145 n
3.
193,
194,
195,
35, 322;
133 n.
=church, 321, 327, 423.

gomfitrika, 177, n 4. grahawaisharca, 131 n
glana, 179
5,
2.
îhvendriyanigraha, 161, (171). îva, 154, i6 4 n 5, 207 n 3. -6ha, an animal, 395. ^Tzanasampannata, 160, (170).
192.
gramaka/aka, 380 n n 4.
ghana
349 n
321 n
3.
i.
(a wind), 218. gharak6illa=gr/hakokila, 395. ghatin, 163 n 3.
95 n
2,
224, 324.
ghra8ndriyanigraha, 161, (171).

/fcakkhu,
>akra,
tagara-powder, 276.
tawaphasa, 9. tawahara (tr/wahara), 220.
193 n
2.
41.
/fcakravartin,
85 n
i.
/fcakshurindriyanigraha, 161, (171).

>&akshurdarjana,
tathakara, 142. tantavagaiya, 221. tantuâ, 13 n 2.

tapas, 159, (166).
172 n
3.
âturindriya, 43. yâturviwjatistava, 159, (163). bandana, 214, 219.

/fcandalaka,
tapasvin, 179 n 4.
tammuyatta, tamomukatva, 363 n

4.
3.
a copper vessel, 277 n araakara/zaparavid, 355 n i.

9.
talapufa (a poison), 77. talau^/a, 77 n i.

tmttigga, 235 n tippami, 346 n
3.
i.
âriya,
ârmaâtaka, 224 n i. /âuppaiya, an animal, 395. auppaya, 103 n i.

/âritrasampannata, 160, (171).
/fcikitsa,
tirikkha, 221 n 4. tumbaka, 197.

tula, 386
2.
tuhaga, 217.
turya, 371. tr/shwa, 185
yûya,
133 n. 28 n 2.
3.
ûrayoga, 133 n. eie, 36 n 2. 100 n /fcaitya, 36 n 2, /foityakarman, 242 n
trayastritfzja,
88 n
2.
trika/uka, 198.
3. 3.
trmdriya, 43.
attaga, a plant, 391.
thaîlla=kr6dha, 302 n thill i, 373 n 4.

157.
4.
âdmastha, 155 n
i,
thihuya, 216.

dawsamasaya,
daw^/a, 181
9.
447
i.
daWasamadana, 356 n
3.
danranasampannata, 160, (171). darranavaraiya, 192. davie = dravya, 333 n 2.

dayaka, 133
diga/I&6a, 9.
n.
nirgara, 14 n i. nirveda, 158, (161). nivvehaliya, a plant, 391. nishpava, a plant, 374.
nisarga, 154. nisihiya, 9. nissae nijraya, 350 n niya, 221.
i.
duga, 220. duttara, 186 n
numa=pra^/6anna, 265 n
i.
i.
duruvasawbhava, 395 n 6. duhawduha, 254 n 3. dutakarman, 132 n. devautte, 244 n 3. de.ravaka.rika, 431 n i. dehati = pajyati, 240 n 3. doguti&hi, 25 n 4.
dola, 221.
numa=maya,
241 n
i,
3,
248 n
i.
5.
naishedhiki, 142. no-kashaya, 172 n
190 n
pailaiya, an animal, 395. pakshapiWa, 4 n i. pagasa = krodha, 257 n 5. pa/Waka, 357 n
4;
dosa, 56 n 2. dravya, 153 n
i.
pag-ava, ^153 n r, 178 n paâkiuila, 80 n 2.

8.
i.
drotfamukha, 176 n dvindriya, 42.
pa/êndriya, 43.
dharma, 153, 154, 207, &c. dharmakatha, 159, (166). dharmajraddha, 158, (162). dhatrlkarman, 132 n. dhinkaa, 221. dhuya, 257 n 6.
dhurna, 134 n. dhruva, 32 n.
nakshatra, 144. nagara, 176 n 3. nandavatta, 221. nandyavarta, 221 n 2. napuwsakaveda, 162 n
pampa/aha, 371. pawana, 176 n 9.

pa</ikamittu
kalassa, 148 n 4.
pa^/ileha, 79
i.
pawaga, an aquatic plant, 391. patahgavithika, 177, n 4. pattahara (patrahara), 220. pada, 143, n 2. padakambala, 78 n i. panaka, 217.
panna, 9. pappaka, a plant, 357.

para, a grass, 357. paraka, a plant, 359. paraka^/a, 6 n 2, 204 n
4.
2.
nay a, 155.
nayuta, 29,
paramadharmika, 182 n
i.
i.
5.
nayutariga, 29 n
naman, 193, 194, 195. naya=7zata, a simile, 338 n nioga//>6T, 2, n 2, 4 n 2.

nikshipta, 133 n.
paravartana, 159, (165). paravr/ tti, 132 n. paritapaniki, scil. kriya, 181 n
i.
5.
paripr/ ^âna, 159, (165).
nigama, 176 n 4. nigraha, vide jrotrendriya

.
paribhogaishaa, 131 n 6, 134 pariharavuuddhika, 157. pariharika, 157 n 3.

parisaha, 9, 183 n paryastika, 3 n 2.
2.
n.
/âkshur-
indriya^ghraêndriya^^-ihvendA riya, spanranendriya nidana, 60 n 3, 162 n 3. nidra, 193 n 2. nidranidra, 193 n 2.

ninda, 158, (163). nimitta, 132 n. niyaga///6T, 4 n 2.
paryaya, 153 n
r.
paryayadharma, 109. parvaga, 216 n 7. paliu/zâga, 199 n 3.
niyagapaîvanna, 386 n
niyuta, 29 n
i.
i.
paliu?Xaa=maya, 302 n palimantha, 302 n 6. palimokkha, 317 n 3. paliyantam, 251 n i. paliyaga=paripaka, 393.
2.
448
palyopama, 84 n palli, 176 n 5.
palloya, 219.
i,
GAINA SUTRAS.
200
ff.
palhatthiya,
2.
paja#zsa=16bha, 257 n 3. paulla, slippers, 277 n 6. pakajasanîndraâla, 366 n = patala samudra, 264 n 2. padapopagamana, 176 n i.
pradveshik?, scil. kriya, 181 n prabhr/tika, 132 n. pramitya, 132 n. prayaj-itta, 179. prayajîttakaraa, 159, (164).
6.
5.
premadveshamithyadarjanavi^-aya,
161, (172).
phalagavata?/>6i,
297 n
i.
papa, 154. pasattha par jvastha, 240112,270111.
phasuya, 6 n phi^/ai, 103 n

badara, (34).
i.
2.
pinga, 270.
pitth imamsi, 362
i.
piwwagapiWi, 414 n
pivasa, 9.
pihita, 133 n.
3.
bandha, 154. bahira, 155 n

bi#a, 154.
2.
2.
piâsarpin, 269 n pk#?asappi pukkhalatthibhaga, 392. puôsiya, 293 n 2, 318 n 2.
bfeodaka, 267 n
3,
313 n
5. 2,
3.
puwwakhandha, puyaskandha,4 1 5 n i
puwya, 154.
n i, 3 n i, 5 n 45, 45 n 3 and 5, 84 n buhae, 45 n 2. buddha,

2
2,
bodhi, 34.
puraa purabhedam,
pulaka, 214.
102 n
2,
451.
brahmagupti, 182 n 2. brahman = moksha, 413.

bhaktapratyakhyana, 160, 176 n i. 101 n i. bhadantawaw, bhante, 338 n 2. = lobha, 302 n 3. bhayarca bhayantaro, 380 n 3.
bhavana, 69, 183 n 4. bhavasatya, 160, (169).
bhasha-samiti, 129. bhiksha-ârya, 175. bhikshudharma, 182 n
(168),
puvvasawthuya, 7 n 2. puhutta, 208 n 5, 213 n

putika, 132 n.
i,
223 n
3.
putikarman, 312 n i. puyawa, 270 n 4. puya#asae, 330 n 2. purva, 16 n i, 29 n i. purvanga, 29 n i. pr/thaktva, 154 n i. pe/a, 177, n 4. poAAbatn, 102 n i.
pottiya, 221.
3.
potthaw, 102 n
bhnâmoâka, 214.
i.
p6ya-arau = p6ta -arayu, 302 n polla (pulla), 105 n 2.

<
i.
bhuta, 164 n bhoga, 194 n
5.
3.
prakirwa, 155. praâla, 193 n
manghu,
2.
ma^Mttha =
34.
lobha, 248 n
6.
praalapra/ala, 193 n prawita, 178 n 3. pratipr/ ^/6ana, 142.
2.
ma/amba, 176 n 10. mawanawa, 152 n 2.

mawâlika, 218 n 2. madasthana, 361 n i. mati, 152 n i.
pratirupata, 160, (168). pratyakhyana, 1 59, (164), 194 n i, 383. vide sambhoga pratyakhyana,
,
mana^paryaya, 152, 193.
upadhi
jarira
,
.
ahara
kashaya yoga bhakta sadsahaya

, ,
mana^samadharaa,
160, (170).
bhava
pradeja, 194 n 4. pradejagra, 194 n
4.
mano-guptata, 160, (169). mano-gupti, 130. mantradosha, 133 n. maraâkala, 175.

masaragalla, 214. masura, a plant, 374.
pramaa,
155. pravra^ya, 204.
prawa, 164 n
5.
mahapalT, 84, n
5.
mai//i>ana
praatipatiki kriya, 181 n pradu^karawa, 132 n.
i.
raatr/sthana (or
maya-
sthana
?),
304 n
4.

maivahaya (matr/vahaka), 219.
manapiw^/a, 133 n. manavi^-aya, 161, (171). mayavi.g-aya, 161, (171). mardava, 160, (169). malahr/ta, 132 n.
449
16hiihuya, 216.
lohitaksha, 214.
vakkasa-pulaga, 34. vaâkanda, 217 (va^rakanda, n

vanaspati, 217. vandana, 159, (163).
2).
maluga (maluka),
220.
masha, 34, 374. mahawa, 252 n i. = miyate, 292 n 2. migg-ati mithyakara, 142. milakkhu, mle^â, 414 n 3, mukti, 160, (169). munga. grass, 340.
vapanika, 133 n. vartana, 153 n 5.

valaya, 216
4.
vardhamana gr/ha, 38 n 6.
9.
i.
vaha,
vaksamadharaa,
160, (170).
mudga, a plant, 374.

muni, 140.
vagguptata, 160 (170). vaggupti, 130.

va/âna, 159, (165).
musiwî,
217.
n.
vasaiya, a plant, 391.

vasi/ândawakappa, 99 n
15.
i.
mulakarman, 133
mulaya, mulaka, 215 n mr/gaâkra, 366 n 7.
vasimuha (mukha), 219. viukkasa = mana, 241 n 2.

viosagga, viusagga, viussagga, 179 n vikattha, 181 n 2. vikaha, 131 n 2. vigada, 10 n 3. vUitta, 221. viîttapattaya, 221.
viâya, vide
,
,
moksha, a tree, 357. mohabhavana, 230, 232.

maireyaka, 198. maunapada, 253 n mrakshita, 133 n.
2.
i.
yama, 136.
Ya-na, 318.
viîtrajayanasanasevana, 159, (166). mana rnaya krodha
yamaka, 329. yamakiya, 249 n

yoga, 163 n
2,
lobha
i.
prema
184.
viâ (vidvan), 84 n vidyapiWa, 133 n.

vinnavawa
2.
yogapiWa, 133 n. yogapratyakhyana, 160, (167). yogasatya, 160 (169).

nig-oharawa, 78
rati,
vinaya, 179. vinivartana, 159, (167).
striya>6,
258 n
i.
i.
vipratipanna, 367 n vibhanga, 356 n 2.
2.
190 n
i.
vibha^yavada
virati,
virali,
syadvada, 327 n
3.
rasaparityaga, 175. ralaka, a plant, 359. rishâka, 197. roga, 9.
viramaa, 383.
383 n
221.
3.
roâ,
95 n
i.
vilambaga, 293 n 2. visawesi, 275 n i.

vistara, 154.
rohiwi, a fruit, 197.
vissambhara, an animal, 395.

371. vitaragata, 160, (169). virasana, 178.
vina.,
lakshaa, forespelling, 366. lagawâsaiwo, 379 n 2. lavavasanki, 316 n 2. laâ, 12 n i, 306 n 3. lipta, 133 n. lejya, 56 n i, 181, 196 fF.
luha
ruksha, sawyama, 261 n loka, 207 f.
virya, 301 n 2. vusimao, 22 n

\Qtth\, 151
4.
i.
3.
lodhra-powder, 276. lobhapiWa, 133 n.

lobhaviâya, 161, (172).
vedaniya, 168 n 3, 192, 193, 195. vedika, 145 n 5. magga, 253 n i. veyaliya, 249 n i vera vaira, karmabandha, 408 n 2.
verattiya, 144.
vesaliya,
244 n
2.
[45]
Gg
450
vesiya, 301 n 2.
GATNA SUTRAS.
samara, 5 n i. samavaya, 343 n i. samara, 177 n 3. samadharawa, vide
vainayika, 83 n 2. vaiyavr/tya, 160, 179, 181 n

vaishika, 353 n 8. vya%ana, forespelling, 366. vyavadana, 159, (166). vyutsarga, 179.
7.
rnano
vak,
kaya.
samadhi, 185 n i. samadhiyoga, 34 n
2.
samarambha, 135 n
jankita, 133 n. jankhanaka, 219.
6.
jataghni, 37. jabala, 183 n
samahi, 266 n 3, 306 n i, 313 n 4, 324 112, 328 n i, 384 n i, 417 n i.

samita, 33. samiti, 52, 98, 129. samila, 94 n 4.
i.
jambukavartta, 177, n 4. jalya, 181 n i. jastrapariwamita, 353 n 6. jastratita, 353 n 5.

jirisha, 198.
samudarciya, 80 n
i. i.
samudanika, 354 n samusiya, 284 n 3.

samosararca
i.
jilavrata, 383.
jukladhyana, 173 n jaiksha, 179 n 4.

jaileji, 161,
i,
205 n
= samavasarawa, 3 1 5 n 2, 386 n 3. ana, danrana , sampannata, vide

âritra
.
171 n
2,
172.
jravaka, 108. jruta, 120, 152, 193. jrut.asyaradhana, 159, (166). jrotrendriyanigraha, 161, (171).
sawzyama, 159, (166). sawyer-ana, 134 n. sawrambha, 135 n 5.
samparaya, 157. sambadha, 176 n n. sambhoga, 167 n i. sambhogapratyakhyana, 159, (1^7). sammatta, 9. sammurîma, 223 n i, 388 n i. n 4. sayogin,
17^2
sawlmata, 175. sawvara, 55, 73, n 2, 154. sawvartaka, 218. sawvega, 158, (161).
sawstavapijwfa, 133 n.
sa#zhr/ta, 133 n.
sanrapratyakhyana, 160, (167). sarpa//attra, 216 n 8.
sarvaguasampurwata, 160, (169). salila, 68 n i. savvappaga = lobha, 241 n i. savvavanti, 336 n i.

sassirili,
215.
2. 2.
sakkarapurakkara,
.rrmkhala, 329 n sankaliya sawkalpavikalpana, 191 n i.
9.
i.
sahasamuiya, 154 n
sahasambuddha, 35 n
sahaya-pratyakhyana, 160, (168).
sawkshepa, 154. sawkhij-â, 43 n i. sawkhyeya, 43 n i. sahgha, 179 n 4. a plant, 391. sa^>&a, s&tngnfi, 181 n 3.
sawg-valana, 194 n
i.
04. sagaropama, 84 n i. sadharmika, 179 n 4.

sahie, 251
samaâri, 142. samayika, 157, 159, (163). samudayika, 134 n i. samparayika, 298 n 3, 353 n
i>
36
29 n 3. sattva, 164 n 5. satya, vide bhava sadavan, 220.

sa^//6a,
n
,
i.
karaa, yoga
sasaka, 213. sahaya, 221. sihgirk/i, 221.

siddhi, 246
sir ili,
sadbhavapratyakhyana, 160, (168). sawtatiw pappa, 208 n 3. sandhipatte, 331 n i. sanniv&ra, 177 n 2.
saparikarma, 176 n i. sapehae, 25. samaya, 200, n 3, 235 n
i.
215.
5.
siya, 9.
siyasandimawiya, a palankm, 373 n

sihaka;z#i, 217.
2.
suuttara, 186 n 2. sukhaâta, 159, (166).
INDEX OF SANSKRIT AND PRAKfl/T WORDS.

su-6siya, sugv&osiya, 257 n 6. subhagasoiya, a plant, 392. surathalaya, 369 n i. sukshma, 157. sutra, 154. surawa(ya), 217.
striveda, 162 n 4, 274. sthavira, 73, 149, 179 n 4.
45
sthapanakarmika, 132 snataka, 140, 417 n 3.
n.
suryakanta, 214. seggb, 9. sevala, an aquatic plant, 391. sehiya, 239 n 3. somangala, 219. sovariya saukarika, 367 n 3. sauvira, 72 n 3. stavastutimahgala, 159, (164).
spanfanendriyanigraha, 161, (171). mati, 152 n i. svadhyaya, 159, (165).
smr/ ti
hawsa, a washerman, 278 n hawsagarbha, 214. haritakaya, 216 n 10.

harili, 215.
2.
hastipippali, 198. hola, a word of abuse, 305 n
i.
CORRECTION.
Page 102, verse 18, the phrase translated which is among towns
:
simply means: equivalent of the

it
has been wrongly what Indra is (among the gods) an old town. For purabhedawi is the Prakr/ t Sanskrit and Pali word pu/abhedanam, town.
puraa purabhedawi
Cancel note
2.
Gg
TRANSLITERATION OF ORIENTAL ALPHABETS.
453
454
TRANSLITERATION OF ORIENTAL ALPHABETS
FOR THE SACRED BOOKS OF THE EAST.
455
-a
>
>
a-
K>
45 6
TRANSLITERATION OF ORIENTAL ALPHABETS.
SACRED BOOKS OF THE EAST

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VARIOUS ORIENTAL SCHOLARS AND EDITED BY
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published with the sanction and co-operation of the Secretary of State for India in Coimcil.
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REPORT
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THE

SACRED BOOKS OF THE .EAST

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TRANSLATED FROM PRAKtf/T

THE UTTARADHYAYANA SUTRA

THE St)TRAK^/TANGA SUTRA

AT THE CLARENDON PRESS

[All rights reserved

(About the twenty-two things

that cause trouble to

Impurity. (Carefulness required for obtaining the end)

Death against (and with) one

chance of reaching a more exalted

to retain the royalty)

(A sermon by Mahavira on the punishment of the sinner and the

reward of the righteous)

very learned (monk;

A a^ala, turned monk his victory Brahman, whom he converts)

vanity of worldly pleasures)

legend, illustrating cellence of a monastic life)

monk; (how he should conduct

The son The

great duty of the Nirgranthas.

The bad monk

Samudrapala, (turned monk.

Rathanemi. (The renunciation of Arish/anSmi;

Samitis (and the Guptis)

and night) bullocks (compared to bad pupils

fundamental principles of (^ainism)

seventy-three articles necessary for reach

ing perfection) of penance.

according to the number of their sub

(what excites the

passions and produces

other materialists, vv.

13; forerunners of the Vai-reshikas,

6-8; the followers

(A monk encounters many

tempted back to domestic

should not provide a

sick brother with food)

(Several objections removed)

women (How women tempt (How they treat him

Description of the hells

Chapter 2 Praise of Mahavira

and tending the

(Exertion not leading to works

(The same subject continued and

the four heresies:

the virtues of a true

and the forerunners of the

Vedantins, 25ff. Exhortation to follow

(The twelve kinds of committing

Some wicked Some more

60 ff. Right conduct of laymen, 75 ff. Re

futation of the schools,

(Udaka, a follower of Pdrjva, converted by Gautama)

INDEX OF NAMES AND SUBJECTS

Translations of the Sacred Books of the East