Gaina Sûtras, Part II: The Uttarâdhyayana and Sûtrakritânga — SBE Vol. 45 (trans. Hermann Jacobi, 1895)
English·1879–1910·trans. Hermann Jacobi·304 passages
The text · part 10 of 15
(the rest as in verse 10).’ (12)
So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe‘ for her kid. (13)
Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14)
But those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life. (15)
As Vaitarazi, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome. (16)
Those who have given up intercourse with women
1 Pasattha = parsvastha.
2 The meaning seems to be that by the ram’s drinking the water is not disturbed.
§ Explained by kapi#gala, the francoline partridge.
“ Piyanza (pfitana, who is ever desirous of young), explained either by sikini ‘hog’ or gaddarika ‘ewe.’ The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. Therefore the ewe excels the other animals in maternal love.
BOOK I, LECTURE 4, CHAPTER I. 271
and have left off adorning themselves, are well established in control, because they have renounced everything. (17)
As merchants go over the sea, so they will cross the flood (of Sams4ra), where living beings despond and suffer pains because of their own deeds. (18)
A monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him. (19)
He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirvaza, which consists in peace}. (20)
21, 22=I, 3, 3, 20 and 21,
Thus I say.
FOURTH. LECTURE?
CALLED
KNOWLEDGE OF WOMEN.
First CHaPter.
A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge). (1)
See below, I, 11, 11.
2 This whole adhyayana is composed in the archaic form of Arya, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594. The same metre occurs also in the Suttanipata of the Buddhists (ed. Fausbdll, 26f., 170 ff.), a fact which I was not aware of when I wrote the paper just referred to.
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With clever pretences women make up to him, however foolish they be; they know how to contrive that some monks will become intimate with them. (2)
They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3)
(2)
They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3)
And occasionally a woman! will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises. (4)
He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them ; thus he will well guard himself. (5)
Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations? in their various forms. (6)
Meekly and politely they approach him with their manifold arts to win his heart; and talking sweetly in confidential conversation they make him do (what they like). (7)
As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful. (8)
And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9)
Afterwards he will feel remorse like one who has drunk milk mixed with poison; considering the
’ The original has the plural itthi6, but the metre requires itth? in the singular.
* Literally ‘sounds,’ which stands for objects of the senses in general.
BOOK I, LECTURE 4, CHAPTER I. 273
consequences, a worthy monk should have no intercourse with women. (10)
Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion). (11)
Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women. (12)
A monk should have no intercourse with his daughters and daughters-in-law, with nurses or female slaves, or with grown-up girls. (13)
When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying) : ‘ All creatures love pleasures ; you are a man, protect and support her.’ (14)
But some become angry even when they see an innocent Sramama, and suspect the fidelity of their wives because of the dishes they serve up". (15)
Those who have intercourse with (women) have already ceased to practise meditation; Sramamas, therefore, for the benefit of their souls, do not go to the apartments (of women). (16)
Though many leave the house, some (of them) arrive but at a middling position (between householder and monk) ; they merely talk of the path to perfection. The force of sinners is talking. (17)
In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18)
The force of sinners is talking. (17)
In the assembly he pronounces holy (words), yet secretly he commits sins ; but the wise know him to be a deceiver and great rogue. (18)
1 There is a saying in German: Eine verliebte Kéchin versalzt den Brei, ‘a cook in love spoils the soup.’ The commentators put different constructions on the last part of the sentence.
[45] T
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The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is admonished not to act as most men do, he becomes weak again and again. (19)
Some men of great intelligence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Strtvéda}, (20)
(The adulterers’) hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21)
Their ears and nose are cut off, and their throats cut ; (all this) they will suffer, but though suffering here for their sins they will not promise not to do? the same again. (22)
All this some have learned, and it has been well demonstrated in the Strivéda. Though (people) know it, they do wrong (impelled) by Karman. (23)
One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24)
A young woman, putting on fine ornaments and clothes, will say to a Sramaza: ‘I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!’ (25)
Or by professing herself a lay-disciple and coreligionist of the Sramamas, (she will try to make a friend of him). As a pot filled with lac (will melt)
1 I.e. Kamasistra, or rather the part of it treating on courtezans, Vaisika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24.
3 The original has k&hinti ‘ they will do;’ it must be kaham ti *I shall do.’
BOOK I, LECTURE 4, CHAPTER 2. 275
near the fire, so even a wise (monk) will fall through intercourse with women. (26)
A pot filled with lac thrown into the fire melts quickly and is destroyed; so monks are lost through intercourse with women. (27)
Some commit sins (with a girl), but when questioned about it, they say: ‘I have done no sin; she only slept in my lap (like my daughter),’ (28)
This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again’. (29)
(Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ‘Holy man, accept a robe, an almsbowl, food or drink (at our house)!’ (30)
He should regard their words like wild rice®, and should not desire to call at (their) house; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31)
Thus I say.
SECOND CHAPTER,
(31)
Thus I say.
SECOND CHAPTER,
A monk, living single, should not fall in love ; if he loves pleasures, he should again become indifferent. Now hear the pleasures of Sramazas, which some monks enjoy. (1)
When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards
1 Visannési. Vishamma is explained asamyama. 3 Wherewith pigs are decoyed, see above, p. 265, verse I9. * O& = éka&, explained: free from love and hate.
T2
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scolds him’, lifts her foot, and tramples on his head. (2)
‘O monk, if you will not live with me as a woman who has still her hair, I shall tear it out; but do not live separated from me.’ (3)
But when they have captured him, they send him on all sorts of errands?: ‘Look (for the bodkin to) carve the bottle-gourd’, fetch some nice fruit. (4)
‘ (Bring) wood to cook the vegetables, or that we may light a fire at night; paint my feet‘, come and meanwhile rub my back! (5)
‘Look after my clothes, bring food and drink, get me some perfume, a broom, a barber * (to shave my head) ! (6)
‘Give me the collyrium-box, my ornaments, the lute, Lédhra-powder *, a Lédhra-flower, the VéaupalAsika-lute’, a pill! (7)
‘A Utpalakushéa*, Tagara*-powder, and aloe pounded together with Usira*, oil for anointing the m~
? Paribhindiyaza = paribhidya.
* The following verses are interesting as they afford us a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of common use.
5 Kasavaga = kAsyapa, explained nfpita. The word is probably derived from the root kash ‘to scrape.’ According to Silénka verses 5-6 refer to things used by monks and nuns.
* Symplocos Racemosa, the bark of which is used in dyeing.
7 This is a thin piece of bamboo or bark held between the teeth and with the left hand, and played by the right hand just like a Vind. (Silanka.)
face, baskets of bamboo wickerwork to put my things in! (8)
‘Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish! (9)
‘Give me the pot to cook the vegetables in, Myrobalans’, the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10)
‘Fetch me the pincers ?, the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me! (11)
‘Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron®! (12)
‘Give me the vessel (used in worshipping the gods‘), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramaméra! (13) |
(11)
‘Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron®! (12)
‘Give me the vessel (used in worshipping the gods‘), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the Sramaméra! (13) |
‘The small pot, the drum, and the ball of cloth for the boy (to play with). Sramaza, the rainy season is at hand, look after the house and the stores! (14)
‘(Fetch) the chair with woven twine seat®, the wooden shoes ® to walk on!’ Pregnant women order
? They are used in bathing.
* To tear out the hair growing in the nose.
® Used in India instead of soap for cleaning linen.
‘ KandAlaka, a copper vessel used in worship. The name was current in Mathur4 at the time when Silanka wrote or the author from whose work he copied this remark.
® See Grierson, Bihar Peasant Life, § 632.
* Paulla; either the wooden sandals or slippers made of
Mufiga grass.
278 sOTRAKRITANGA.
their husbands about like slaves to fulfil their craving. (15)
When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels. (16)
Getting up in the night they lull the baby asleep! like nurses; and though they are ashamed of themselves, they wash the clothes like washermen®. (17)
This has been done by many men who for the sake of pleasures have stooped so low; they become the equals of slaves, animals, servants, beasts of burden— mere nobodies. (18)
One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are -called causes of blamable actions. (19)
Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime *®. (20) °
A wise and learned monk whose soul is in a pure condition (Lésy4), will abstain from doing work for others ; in thoughts, words, and actions he will bear all troubles. (21)
The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation. (22)
Thus I say.
' Silénka gives a specimen of a lullaby without meaning and metre. * Hamsa, explained ragaka. 5 No itthim no pasum bhikkhf no sayap4zind niliggegga.
BOOK I, LECTURE 5, CHAPTER I. 279
FIFTH LECTURE,
CALLED
DESCRIPTION OF THE HELLS.
First CHAPTER.
I once asked the Keévalin, the great sage!: What is the punishment in the hells? Knowing it, O sage, tell it me who do not know it! How do sinners go to hell? (1)
When I thus questioned the illustrious K4syapa, the omniscient one? spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2)
Knowing it, O sage, tell it me who do not know it! How do sinners go to hell? (1)
When I thus questioned the illustrious K4syapa, the omniscient one? spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2)
He who always kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not learn what is to be practised (viz. control) ; (4)
The impudent sinner, who injures many beings without relenting*, will go to hell; at the end of his life he will sink to the (place of) darkness ; head downwards he comes to the place of torture. (5)
They hear the cries of the punishers: Beat, cut,p. 280 split, burn him! The prisoners in hell lose their senses from fright, and do not know in what direction to run. (6)
1 Ie. Mahavira. Sudharman speaks to Gambfisvamin.
* Asupanna=4supragfa ‘quickly comprehending.’ I usually render this word ‘intelligent,’ when it is used of common monks.
3 Anivvué = anirvrétad.
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) Vaitaramt, whose cutting waves are like sharp razors'? They cross the horrible Vaitarami, being urged on by arrows, and wounded with spears. (8)
The punishers pierce them with darts; they go in the boat, losing their memory; others pierce them with long pikes and tridents, and throw them on the ground. (9)
Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavaluka (river)? or in burning chaff, and are roasted in it. (10)
And they come to the great impassable hell, full of agony, called Asdrya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing. (11)
There, as in a cave, being roasted on the fire, he is burned, having lost the reminiscence (of his sins) and consciousness of everything else; always suffering (he comes) to that miserable hot place that is ever ready (for the punishment of evildoers) *. (12)
1 Silénka says that the water of this river is alkali and hot blood ; compare Uttaradhyayana XIX, 59, above p. 95.
* See the note on Uttaradhyayana XIX, 50, above p. 94, note 1.
5 The last two lines recur in verse 21 with the only difference that there kasizam stands for kaluzam in this place; yet the commentators offer a different explanation in the second place. In my translation I follow their interpretation both times.
BOOK I, LECTURE 5, CHAPTER I. 281
There the cruel punishers have lighted four fires, and roast the sinners; they are roasted there like fishes put on the fire alive. (13)
In my translation I follow their interpretation both times.
BOOK I, LECTURE 5, CHAPTER I. 281
There the cruel punishers have lighted four fires, and roast the sinners; they are roasted there like fishes put on the fire alive. (13)
The prisoners in hell come to the dreadful place called Santakshama' (i.e. cutting), where the cruel punishers tie their hands and feet, and with axes in their hands cut them like wooden planks. (14)
And they turn the writhing victims round, and stew them, like living fishes, in an iron caldron filled with their own blood, their limbs covered with ordure, their heads smashed. (15)
They are not reduced to ashes there, and they do not die of their enormous pains; undergoing this punishment?, the miserable men suffer for their misdeeds. (16)
And there in the place, where there is constant shivering, they resort to a large burning fire; but they find no relief in that place of torture; the tormentors torture them still *. (17)
There is heard everywhere the noise of painfully uttered cries even as in the street of a town. Those whose bad Karman takes effect (viz. the punishers), violently torment again and again those whose bad Karman takes effect also (viz. the punished). (18)
They deprive the sinner of his life; I shall truly tell you how this is done. The wicked (punishers) remind by (similar) punishment (their victims) of all sins they had committed in a former life‘. (19)
Being killed they are thrown into a hell which is
1 Here and in similar places the commentators do not take the word as a proper name, but as an epithet.
* Anubhaga.
> Or, with burning fire they roast them.
* See Uttaradhyayana XIX, 69 ff., above p. 96.
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full of boiling filth. There they stay eating filth, and they are eaten by vermin. (20)
And there is an always crowded, hot place, which men deserve for their great sins, and which is full of misery’. (The punishers) put them in shackles, beat their bodies, and torment them (by perforating) their skulls with drills. (21)
They cut off the sinner’s nose with a razor, they cut off both his ears and lips; they pull out his tongue a span’s length and torment (him by piercing it) with sharp pikes, (22)
There the sinners dripping (with blood) whine day and night even as the dry leaves of a palm-tree (agitated by the wind). Their blood, matter, and flesh are dropping off while they are roasted, their bodies being besmeared with natron. (23)
Have you heard of the large, erected caldron of more than man’s size, full of blood and matter, which is extremely heated by a fresh fire, in which blood and matter are boiling ? (24)
The sinners are thrown into it and boiled there, while they utter horrid cries of agony; they are made to drink molten lead and copper when they are thirsty, and they shriek still more horribly. (25)
(24)
The sinners are thrown into it and boiled there, while they utter horrid cries of agony; they are made to drink molten lead and copper when they are thirsty, and they shriek still more horribly. (25)
Those evildoers who have here forfeited their souls’ (happiness) for the sake of small (pleasures), and have been born in the lowest births during hundred thousands of ‘former years,’ will stay in this (hell), Their punishment will be adequate to their deeds. (26)
The wicked who have committed crimes will
1 Compare note on verse 12. The same lines recur in the next chapter, verse 13. The commentator gives the same explanation there as here.
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atone for them, deprived of all pleasant and lovely objects, by dwelling in the stinking crowded hell, a scene of pain, which is full of flesh (&c.). (27) Thus I say.
SECOND CHAPTER.
I shall now truly tell you another kind of perpetual suffering, how the sinners who have committed crimes suffer for the deeds they have done in their former lives. (1)
Tying their hands and feet the (punishers) cut open their belly with razors and knives; taking hold of the mangled body of the sinner, they forcibly tear the skin off his back. (2)
They cut off his arms at the armpits ; they force his mouth wide open and scald it; they yoke the sinner to a car and drive him, and growing angry! they pierce his back with a goad. (3)
The (sinners) walk over ground burning and glowing like red-hot iron; scorched they shriek horribly, being urged on with arrows? and put to a red-hot yoke. (4)
The sinners are driven over slippery ground which is like a road of red-hot iron; in this dreadful place (the ministers of hell) make them go forward like slaves (beating them) with sticks. (5)
Proceeding in this intolerable (hell) they are crushed by rocks tumbling down. There is the
1 Arussa = drushya, here and in a similar passage (verse 15) the commentators explain it, ‘making him angry, exasperating him.’ They have misunderstood rahamsi in the second line, rendering it rahasi; it is of course = rathé.
2 Usu = ishu, explained by 4ravisésha ‘a kind of awl.’
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(caldron) Sant4pant?, where evildoers suffer for a long time. (6)
They throw the sinners into caldrons and boil them; scalded they rise thence again; devilish crows * feed on them and (so do) other beasts having claws devour them. (7)
There is a place of smokeless fire in the form of a pile* where (the sinners) greatly distressed shriek horribly ; head downwards they are lacerated and cut into pieces with iron knives. (8)
Tied up and skinned they are devoured by steelnebbed birds ; it is the hell called Samgtvant, where life is long, and where men of an evil mind are tortured. (9)
The (punishers) pierce them with sharp pikes as people do with a captured pig. Transfixed by a pike the (sinners) shriek horribly ; suffering both (bodily and mentally) they feel nothing but pains. (10)
(9)
The (punishers) pierce them with sharp pikes as people do with a captured pig. Transfixed by a pike the (sinners) shriek horribly ; suffering both (bodily and mentally) they feel nothing but pains. (10)
There is a great place always on fire, where fires burn without fuel; there for a long time stay the evildoers shrieking aloud. (11)
Setting on fire large piles, they thrust into them (a sinner) who will ery horribly; as butter thrown in the fire melts, so does the evildoer there. (12)
And there is an always crowded, hot place which one deserves for one’s great sins, and which is full of misery. There (the punishers) tie (the sinner’s)
? Or, it is (the hell) called Santapan?. My translation in the text agrees with Silanka’s interpretation.
* Compare Uttaradhyayana XIX, 58, p. 95.
* Samfsiyam nfima. This might also be rendered, ‘called Samuééifrita.’ But the commentators do not take samfsiya for a proper name.
BOOK I, LECTURE 5, CHAPTER 2. 285
hands and feet, and belabour him with sticks like an enemy. (13)
They break the sinner’s back with a weapon, and smash his skull with iron clubs; their bodies are split and sawn like a plank; and tortured with red-hot awls (the sinners) are subjected (to cruelties). (14)
Cruel evildoers}, urged on with arrows, and put to work (by the punishers), carry burdens in the way of elephants; two or three (punishers) get on one (victim) and growing angry? hurt his vital parts. (15)
The sinners are driven over the large, slippery, and thorny ground; tightly bound with straps® they lose their senses; the revenging (punishers) cut them into pieces‘, and throw them about like a bali-sacrifice. (16)
There is a dreadful mountain towering high up in the air, called Vaitdlika®, where the evildoers are tortured for more than a thousand hours. (17)
Tortured, the sinners shriek, suffering day and night; in this horrid, great hell, which is full of implements of torture, they are put to a cruel death. (18)
Full of wrath, like their enemies in a former life,
1 Ruddaas4hukammf = raudra-as4dhu-karmazah, Silanka thinks that the ministers of hell are meant; but then the verse will not construe.
* See note on verse 3.
® Vivaddhatappéhimw, in a marginal gloss, explained: baddhva darmabandhanaiz. But it might also be vivrzddhatapaiz ‘ under increased tortures.’
* Kof/a = kusayitvaé.
5 VétAliya. The commentators render it vaikriya ‘ produced by magic,’ and moreover explain the word as an epithet, not as a proper name.
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(the punishers) crush them with hammers and clubs. With mangled bodies, and vomiting blood, they fall to the ground, head foremost. (19)
There are the ever hungry!, savage, always wrathful, great jackals by whom the evildoers bound with shackles are devoured. (20)
There is the dreadful, slimy river, which is always flowing and full of molten iron; in this very dreadful river (the sinners) must descend one by one*. (21)
(19)
There are the ever hungry!, savage, always wrathful, great jackals by whom the evildoers bound with shackles are devoured. (20)
There is the dreadful, slimy river, which is always flowing and full of molten iron; in this very dreadful river (the sinners) must descend one by one*. (21)
These pains are suffered without interruption by the sinner who stays there for a long time. There is no escape from the torture; he must, himself and alone, suffer the pains, (22)
Whatever cruelty he has done in a former birth, the same will be inflicted on him in the Circle of Births. Having been born in an extremely miserable state of life, the sufferer experiences infinite pain. (23)
A wise man hearing of these hells should not kill any living being in the whole world; believing in true doctrines and renouncing all property he should know the world, but not become a slave to it. (24)
Knowing the endless Circle of Births * with regard to animals, men, and gods, and the reward they will get; knowing all this, (a wise man) should wait for his decease, practising meanwhile self-control. (25)
Thus I say.
1 Andsiy4, anasitad. This might also be taken as the name of the jackals.
3 Egayata, explained €kakinad. 3’ Kauranta.
BOOK I, LECTURE 6. 287
SIXTH LECTURE,
CALLED
PRAISE OF MAHAVIRA,
Sramazas and Brahmamas, householders and heretics, have asked (me): Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) with true knowledge?? (1)
What was the knowledge, what the faith, and what the conduct of the G#Aatrzputra? If you know it truly, O monk, tell us as you have heard it, as it was told you! (2)
This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes?! (3)
This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light. (4)
He sees everything; his knowledge has got beyond (the four lower stages) *; he has no impurity ; he is virtuous, of a fixed mind, the highest, the
1 The question is supposed to be addressed by Gambfsvamin to Sudharman.
® Kakkhupahé /hiyassa = dakshuAépathé sthitasya, literally, ‘who stood (or stands) in the path of the eyes.’ We are scarcely entitled to infer from this phrase that the author had actually seen Mahfvira as tradition would make us believe.
* Abhibhfya-nazf. Concerning the five stages or kinds of knowledge, see above, p. 152. The Kévala knowledge is intended.
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wisest in the whole world; he has broken from all ties; he is above danger and the necessity to continue life’. (5)
Omniscient, wandering about without a home, crossing the flood (of the Sams4ra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6)
(5)
Omniscient, wandering about without a home, crossing the flood (of the Sams4ra), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire. (6)
The omniscient ? sage, KAsyapa, has proclaimed this highest Law of the Ginas; he, the illustrious one, is prominent (among men) like the thousandeyed Indra among the gods of heaven. (7)
His knowledge is inexhaustible like the (water of the) sea; he has no limits and is pure like the great ocean; he is free from passion, unfettered, and brilliant like Sakra, the lord of the gods. (8)
By his vigour he is the most vigorous; as Sudarsana (Méru), the best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues. (9)
(Méru) a hundred thousand yéganas high, with three tiers?, with the Pazdaga (-wood) as its flag, rising ninety-nine thousand yéganas above the ground, and reaching one thousand below it; (10)
It touches the sky and is immersed in the earth; round it revolve the suns‘; it has the colour of gold, and contains many Nandana (parks) *®; on it the Mahéndras enjoy themselves. (11)
’ To render anfyud.
* Asupanna = Asuprag@a, literally, ‘quickly witted;’ the word is usually explained by kévalin.
* Kazdaka, one of stone, one of gold, and one of turquoise.
‘ As is well known the Gainas assume a plurality of suns.
6 The names of these four parks are, according to the com-
BOOK I, LECTURE 6, 289
This mountain is distinguished by (many) names; it has the colour of burnished gold ; it is the greatest of all mountains, difficult to ascend on account of its rocks ; this excellent mountain is like a part of the earth on fire. (12)
The king of mountains, standing in the centre of the earth, is seen in a pure light! like that of the sun. With such beauty shines forth this manycoloured, lovely (mountain), which is crowned with radiance. (13)
Thus is described the glory of mount Sudarsana, the great mountain; similar to it is the Sramaza Gvatriputra, who is noble, glorious, full of faith, knowledge, and virtue. (14)
As Nishadha? is the best of long-stretched mountains, and Ruéfaka of circular ones, so is he (Mahavira) among sages the wisest in the world, according to the declaration of the wise ones. (15)
After having taught the highest Law he practised the highest contemplation®, which is the purest of pure, pure without a flaw, thoroughly white (as it were) like mother-of-pearl and the moon. (16)
Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached mentary, Salavana, Nandanavana, Saumanasavana, and Pandaka (or Paézduka) vana. The first is at the foot of Méru, the second 500 yéganas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i.e. at the very top.
* Suddha-less@é = suddhalésya. Here l€sy4 is equal to tégas.
The first is at the foot of Méru, the second 500 yéganas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i.e. at the very top.
* Suddha-less@é = suddhalésya. Here l€sy4 is equal to tégas.
* Nishadha and Ruéaka are two fabulous chains of mountains situated beyond Gambfidvipa.
* This is the sukla dhyana. As sukla, which I translate ‘pure,’ originally means ‘white,’ the comparison with the moon is natural in the original.
[45] Up. 290 the insurpassable, highest perfection, a state which has a beginning but no end. (17)
As the SAlmalt, in which the Suparza! gods take their delight, is most famous among trees, as Nandana is among parks, so is the Omniscient most famous through his knowledge and virtue. (18)
As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans. (19)
As (the ocean on which sleeps) Svayambhd is the best of seas, as Dharazéndra is the best of Nagas, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mah4vira) the flag of monks by his austerities, (20)
As Airavana is the best of elephants, the lion of beasts, Ganga of rivers, as Garuda, Vénudéva *, is the best of birds, so is G#trzputra the best of those who have taught the Nirvaza. (21)
As Vishvakséna? is the most famous of warriors, as the lotus is the best of flowers, as Dantavakra is the best of Kshattriyas, so Vardhamdana is the best of sages. (22)
As giving safety is the best of gifts, as the best of true speeches is that which causes no dis-
1 They belong to the Bhavanapatis, see above, p. 225.
* The commentator says that Vésudéva is another name of Garuda, Vému stands perhaps for venhu=vishzu; but I do not know that Garuda ever was directly identified with Vishzu.
5 Visaséna. Vishvakséna is a name of Krishna. The commentators make Visvaséna of Visaseza, and seem to take it as a synonym of akravartin or universal monarch, Dantavakra is mentioned in my ‘ Ausgewahlte Erzahlungen,’ p. 35, line 36.
BOOK I, LECTURE 6. 291
tress, as chastity is the highest of austerities, so is the Sramaza G#atrvzputra the highest of men. (23)
As the Lavasaptamas' are the highest of those gods who live very long, as the palace Saudharman is the best of heavenly abodes, as NirvAma is the chief object of the Law, so there is no wiser man than G#atrzputra. (24)
He (bears everything) like the earth; he annihilates (his Karman); he is free from greed; he, the Omniscient, does not keep store (of anything); he has crossed the ocean of life like the sea: he, the Hero, who grants protection to all, and whose perception is infinite. (25)
Having conquered the passions which defile the soul: wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26)
(25)
Having conquered the passions which defile the soul: wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26)
He understood the doctrines of the Kriy4vadins, of the Akriy4vAdins, of the Vainayikas, and of the Ag#Anavadins?; he had mastered all philosophical systems, and he practised control as long as he lived. (27)
He abstained *® from women, and from eating at night, he practised austerities for the removal of pain, he knew this world and that beyond; the lord renounced ’ everything at every time. (28)
Having heard and believing in the Law, which
' The commentator identifies them with the fifth class of Anuttara gods (see Uttaridhyayana XXXVI, 215, above p. 227), and explains the name by saying ‘if they lived seven lavas longer, they would reach perfection.’
* Concerning these four principal heresies see note on Uttaradhyayana XVIII, 23, above p. 83.
8 V ariya, literally ‘ forbade.’
U2
p. 292
has been proclaimed and taught by the Arhat, and has been demonstrated with arguments, people will either make an end of their mundane existence, or they will become like Indra, the king of gods. (29) Thus I say.
SEVENTH LECTURE,
CALLED
DESCRIPTION OF THE WICKED.
Earth, water, fire, wind; grass, trees, and corn; and the movable beings, (viz.) the oviparous, viviparous, those generated from dirt, and those generated in fluids?; (1)
These classes (of living beings) have been declared (by the Ginas); know and understand that they (all desire) happiness; by (hurting) these beings (men) do harm to their own souls, and will again and again be born as one of them. (2)
Every being born high or low in the scale of the living creation, among movable and immovable beings, will meet with its death. Whatever sins the evildoer commits in every birth, for them he must die *. (3)
1 The last two classes are, according to the commentators, (1) lice, bugs, &c.; (2) beings like cotton threads in thick milk, sour barley gruel, &c. Apparently vibrios are meant.
3 Miggati = mfyaté. Another rendering offered by Sflanka is ‘he will be filled (by Karman).’
BOOK I, LECTURE 7. 293
In this world or in the next (the sinners suffer themselves what they have inflicted on other beings), a hundred times, or (suffer) other punishment. Living in the Sams4ra they ever acquire new Karman, and suffer for their misdeeds. (4)
Some leave their mother and father to live as Sramazas, but they use fire; (the prophet) says: ‘People are wicked who kill beings for the sake of their own pleasure.’ (5)
He who lights a fire, kills living beings; he who extinguishes it, kills the fire. Therefore a wise man who well considers the Law, should light no fire. (6)
Earth contains life, and water contains life; jumping (or flying) insects fall in (the fire); dirtborn vermin? (and beings) living in wood : all these beings are burned by lighting a fire. (7)
Therefore a wise man who well considers the Law, should light no fire. (6)
Earth contains life, and water contains life; jumping (or flying) insects fall in (the fire); dirtborn vermin? (and beings) living in wood : all these beings are burned by lighting a fire. (7)
Sprouts are beings possessed of natural development’, their bodies (require) nourishment, and all have their individual life. Reckless men who cut them down out of regard for their own pleasure, destroy many living beings. (8)
By destroying seeds, when young or grown up, a careless man does harm to his own soul. (The prophet) says: ‘ People are wicked who destroy seeds for the sake of their own pleasure.’ (9)
1 Viz. insects originated in dung, &c. used as fuel.
? Vilambaga; the commentators in explanation of this word say that plants, like men, go through all states of development, youth, ripe age, old age, &c. I think vilambaga is derived from vidambaka, they imitate (the development of animals). For if I understand Stlanka aright, a plant contains a great many bhfitas or beings, each localised in a certain part of the plant, as roots, &c. This is, according to him, the meaning of pudésiy4ni, rendered in the text ‘have their individual life.’
p. 294
Men die as embryos, or as babies who do not yet talk, or who do so already; other men, as boys wearing five tufts of hair!, or as youths, or in middle age: at the expiration of their life all leave the body and die. (10)
Wake up, men! If we look at the dangers (to which he is exposed) a fool has not much chance to obtain human birth; always suffering like men in fever, people will go to utter misery. (11)
Some say that perfection is reached by abstaining from the seasoner of food (viz. salt) *, others by the use of cold water (i.e. by ablutions) *, others again by (tending) a fire‘. (12)
Perfection is not reached by bathing in the morning, nor by abstention from acids and salt; but by drinking liquor or eating meat or garlic men obtain another state of existence (than perfection). (13)
Those who, touching water in the morning and evening, contend that perfection is obtained through water (are easily refuted). For if perfection could be obtained by contact with water, many beings living in water must have reached perfection: (14)
Fishes, tortoises, aquatic snakes, cormorants,
’ Paakasikha. It usually denotes certain ascetics: but Silanka here renders it kum4ra ‘ boy.’
* Silanka notices two different readings: (1) 4hdrasappaf#kagavagganenam, by abstaining from food seasoned with one of the five kinds of salt (viz. saindhava, sauvarfala, vida, rauma, simudra); (2) 4haraé pa#kaga’, by abstaining from five kinds of food: garlic, onion, young camels’ milk, beef, liquor.
3 Sflanka mentions the V4ribhadrakas, a subdivision of the Bhagavatas, as belonging to this category. He states elsewhere that they eat saivala (Vallisneria Octandra) and frequently bathe, wash themselves, and drink water.
3 Sflanka mentions the V4ribhadrakas, a subdivision of the Bhagavatas, as belonging to this category. He states elsewhere that they eat saivala (Vallisneria Octandra) and frequently bathe, wash themselves, and drink water.
* Viz. Tapasas and Brahmaaas.
BOOK I, LECTURE 7. 295
otters?, and demons living in water. The clever ones declare those to be wrong who maintain that perfection may be obtained through water. (15)
If water did wash off the impure Karman, it must take off merit too. But this (assertion of the heretics) has no foundation but their wish. As a blind man follows a guide (and misses his goal), so a fool (who makes ablutions, &c. as a means of reaching Méksha) kills living beings. (16)
If water did wash off the sins of him who committed them, some would have obtained perfection who killed water-beings. Therefore he is wrong who maintains the attainment of perfection through water. (17)
Those who, lighting fire in the morning and evening, contend that perfection is obtained through fire (are easily refuted). For if thereby perfection could be obtained, mechanics also, who use fire, would be liberated. (18)
Perfection cannot be established by such gratuitous assertions; those who have not learned the truth will come to harm. A wise man, who knows the truth, should know and understand that all beings desire happiness. (19)
All creatures who have committed sins wail, suffer, and tremble. Considering this a wise monk who has ceased to sin, and guards his own self, should abstain from violence with regard to movable and (immovable) beings. (20)
He who keeps a store of rightly-obtained food and eats it; he who makes ablutions with pure water,
1 Usa or uftha, explained as ‘a kind of aquatic animal ;’ the Sanskrit prototype is apparently udra, but the commentators render it ush/ra!
p. 296
contracting his limbs; he who washes and adorns his clothes, is far from being a naked monk. (21)
A wise man, seeing that it is sinful (to use) water, should live of pure water, till he is liberated from the Sams4ra'; not eating seeds and bulbs, he abstains from bathing, &c., and from women. (22)
He who, after having left father, mother, house, sons, cattle, and wealth, visits houses where he gets nice food, is far from being a Sramaza. (23)
He who visits houses where he gets nice food, who professes the Law, desirous only of filling his belly, and brags (of himself) for the sake of food, is not equal to the hundredth part of an Arya. (24)
A miserable man, who becomes a monk in order to get food from others, and a flatterer by the desire of filling his belly, will, in no remote future, come to harm, even as a boar greedy of wild rice *. (25)
The servile man says pleasing things for the sake of food, drink, and other things: but wrong belief and bad conduct are worthless like chaff. (26)
(25)
The servile man says pleasing things for the sake of food, drink, and other things: but wrong belief and bad conduct are worthless like chaff. (26)
He should beg where he is unknown, and maintain himself by it; he should not seek fame and respect by his austerities; he should not desire (pleasant) sounds and colours, but conquer his longing for all kinds of pleasures. (27)
A monk should avoid every attachment and bear every pain, be full (of wisdom), not greedy, wander about homeless, give assurance of safety (to all beings), and be free from passions. (28)
(In order to be able) to practise control* a monk should eat ; he should desire to get rid of sin; if he
1 Ai = 4di. ? Cf. p. 265, verse 19. * Bharassa gfya = bhfrasya (—=samyamasya) yatra.
BOOK I, LECTURE 8. 297
suffers pain, he should have recourse to control, and subdue the foe at the head of the battle, as it were. (29)
Though beaten he should be like a plank?; he should wait for the advent of death; having annihilated his Karman he should not again mix with the world, but be rather like a car whose axle is broken. (30)
Thus I say.
EIGHTH LECTURE, CALLED
ON EXERTION 2,
It is said that two definitions of exertion are given; but in what does the exertion of the virtuous consist, and how is it defined ? (1)
Some say that it consists in works, and the pious (say that it consists) in abstention from works. Men appear divided into two classes from this point of view. (2)
Carelessness is called (the cause of) Karman, carefulness that of the contrary (viz. absence of Karman); when the one or the other is predicated
1 Phalagdvatas‘hi = phalagavad avatash/af. Stflanka gives the following explanation: As a plank planed on both sides becomes thin, so a sfdhu, by reducing his body by exterior and interior tapas, grows thin, of weak body.
? Virya; it is the power or virtue of a thing.
p. 298
(of a man, he is called) either a fool or a wise man. (3)
Some learn sciences! which teach the destruction of living beings, others study spells for killing all sorts of creatures. (4)
Deceivers practise deceit in order to procure themselves pleasures and amusement ; they kill, cut, and dismember (beings) for the sake of their own comfort. (5)
The careless (commit sins) by thoughts, words, and acts, with regard to this and the next world, both (by doing the act themselves and by making others do it). (6)
A cruel* man does cruel acts and is thereby involved in other cruelties; but sinful undertakings will in the end bring about misery. (7)
Sinners, subject to love and hate and doing wrong, acquire Karman arising from passions* and commit many sins. (8)
Thus the ‘exertion leading to works’ of the sinners has been described; now learn from me the wise men’s ‘exertion not leading to works.’ (9)
A pious monk, who is free from bonds and has severed all fetters, annihilates his bad Karman, and removes definitely the thorn (of sin). (10)
(8)
Thus the ‘exertion leading to works’ of the sinners has been described; now learn from me the wise men’s ‘exertion not leading to works.’ (9)
A pious monk, who is free from bonds and has severed all fetters, annihilates his bad Karman, and removes definitely the thorn (of sin). (10)
Following the right doctrine he exerts himself; as one becomes more and more the receptacle
1 Sattha = sAstra or sastra. On the latter alternative we must translate ‘ (practice of) arms.’
* Véri=vairin, giv6pamardakfrin.
$ 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 sAmpar4yika, arising from the passions.
BOOK I, LECTURE 8. 299
of misery, so his bad thoughts (or sinfulness) increase. (11)
Those who have good places (in heaven, &c.) must surely leave them (some time). We live together with relations and friends but a limited time. (12)
Considering this, a wise man should conquer his greed, and enter upon the noble (path), which contains all virtues and is not blamed?. (13)
Whether he know the pith of the Law by intuition or through instruction, a houseless (monk) should exert himself and abstain from sins. (14)
When a wise man, in whatever way, comes to know that the apportioned space of his life draws towards its end, he should in the meantime quickly learn the method (of dying a religious death) *. (15)
As a tortoise draws its limbs into its own body, so a wise man should cover, as it were, his sins with his own meditation. (16)
He should draw in, as it were, his hands and feet, his mind and five organs of sense, the effect of his bad Karman, and every bad use of language. (17)
The virtuous exert themselves with regard to the distant end (viz. Liberation’). One should live
1 Savvadhammamagéviyam. According to the commentator the meaning of this phrase is: which is not blamed or shown to be wrong by all (heretical) Laws.
2 See Uttaridhyayana, Fifth Lecture.
8 Sil4nka quotes and comments upon four different readings of the first line of this verse, the last of which is rendered above as it is the textus receptus of the Dipiké. (1) Abstaining from even small pride and from deceit, one, &c. (2) ‘Great’ for ‘even small.’ (3) I have heard from some men: This is the valour of the virtuous man, that, &c. After this verse Silanka quotes another which, he says, is not found in MSS. of the text, butp. 300 indifferent to one’s own happiness, calm, and without any attachment. (18)
Do not kill living beings, do not take what is not freely given, do not talk false, treacherous speech! This is the Law of him who is rich in control. (19)
Do not desire by words or thoughts what is a transgression (of the Law); guarding yourself in all ways, and subduing (the senses), practise control. (20)
A man who guards his self and subdues his senses, abhors all sins, past, present, and future ones. (21)
(19)
Do not desire by words or thoughts what is a transgression (of the Law); guarding yourself in all ways, and subduing (the senses), practise control. (20)
A man who guards his self and subdues his senses, abhors all sins, past, present, and future ones. (21)
Benighted men of wrong faith, (though) they be renowned as heroes, exert themselves in a bad way, which will have, in all respects, evil consequences for them. (22)
Wise men of right faith, who are renowned heroes, exert themselves in a good way which will have no (evil) consequences whatever for them. (23)
Penance is of no good if performed by noble men who have turned monks (for the sake of fame); but that penance of which nobody else knows anything (is meritorious). Do not spread your own fame!! (24)
A pious man should eat little, drink little, talk little ; he should always exert himself, being calm, indifferent, a subduer (of his senses), and free from greed. (25)
Meditating and performing religious practices, is found in the 7{k4. It is, however, the identical verse I, 3, 4, 20, see above, p. 271, which occurs again J, 11, 11. ? Compare Matthew vi. 1-6.
BOOK I, LECTURE 9. 301
abandoning his body, regarding forbearance as the paramount duty, a monk should wander about till he obtains liberation. (26)
Thus I say.
NINTH LECTURE,
CALLED
THE LAW.
What is the Law that has been preached by the wise Brahmama? (i.e. Mah4vira)? Learn from me the noble Law of the Ginas as it is. (1)
Bréhmazas, Kshattriyas, Vaisyas, KazdAlas, Vukkasas, hunters 2, merchants 3, Sidras, and others who are accustomed to do acts ; (2)
The iniquity‘ of all these men who cling to property goes on increasing; for those who procure themselves pleasures by sinful acts will not get rid of misery. (3)
After a man has done acts which cause the death of living beings, his pleasure-seeking relations take possession of his wealth, whilst the doer of the acts must suffer for them. (4)
‘Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds °,’ (5)
1 The word brahmama (méhama) is here, as in many other passages, a mere honorific title which could be rendered by ‘ascetic.’
? Esiya. 5 Vésiya * Véra = vaira.
® This verse recurs in Uttaradhyayana VI, 3; above, p. 25.
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Taking to heart this truth from which flow the most important truths, a monk, without property and without egoism, should follow the teaching of the Ginas. (6)
Leaving his wealth, sons, relations, and property, leaving sorrow that never ceases, (a monk) should wander about without any worldly interests. (7)
Earth, water, fire, and wind; grass, trees, and corn; oviparous animals, the two kinds of viviparous! animals; beings engendered in fluids and in dirt, and plants; (8)
These six classes of living beings a wise man should know and treat tenderly, in thoughts, words, and acts; he should neither do actions nor desire property whereby he might do them any harm, (9)
animals; beings engendered in fluids and in dirt, and plants; (8)
These six classes of living beings a wise man should know and treat tenderly, in thoughts, words, and acts; he should neither do actions nor desire property whereby he might do them any harm, (9)
Untrue speech, sexual intercourse, personal property, taking things that are not freely given: all these causes of injury to living beings a wise man should abstain from. (10)
Deceit?, greed*, anger‘, and pride®: combat these causes of sin; a wise man should abstain from them. (11)
Washing, dyeing, making urine, evacuation of the bowels, vomiting, anointing of the eyes, and whatever is contrary to the rules of conduct®: from all this a wise man should abstain. (12)
1 Péyagara = pétagarayu, i.e. born alive (as elephants, &c.) and born together with the chorion (as cows, &c.)
* Paliu#kana = pariku#fana, i.e. may4.
’ Bhayana = bhagana, i.e. l6bha.
‘ Thandilla, i.e. kr6édha.
5 Ussayana = ukkhraya, i.e. mana. These four passions are named here from the way in which they are supposed to act upon the soul. Similar names occurred above, p. 248, notes 3-6.
* Palimantha,
BOOK I; LECTURE 9. 303
Perfumes, wreaths, bathing, cleansing of the teeth, property, actions referring to women: from all this a wise man should abstain. (13)
Alms that have been prepared, or bought, or stolen, or brought for the sake of a monk, or alms that contain particles of the above mentioned, or such alms as are unacceptable (for one cause or other), from all these a wise man should abstain. (14)
Invigorating food, anointing of the eyes, greed, damaging others, washing (one’s limbs), (rubbing them with) Lédhra-powder, &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)
He should not learn to play chess?, he should not speak anything forbidden by the Law; a wise man should abstain from fights and quarrels. (17)
Shoes, an umbrella, dice, chowries, working for another, helping each other: from all this a wise man should abstain. (18)
A monk should not void his excrements or urine among plants; he should never rinse his mouth (even) with distilled water after having removed (everything endowed with life). (19)
He should never eat or drink out of a householder’s vessel; nor wear his clothes, especially if he
‘ Ashfapada. 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 Ratndkara’s Haravigaya XII, 9g, a mahakAvya written in the first half of the ninth century a.p. in Kashmir.—Another explanation of a//Aavayam is arthapadam = arthas4stram ‘means of acquiring property.’
p. 304
is a naked monk: from all this a wise man should abstain. (20)
in Kashmir.—Another explanation of a//Aavayam is arthapadam = arthas4stram ‘means of acquiring property.’
p. 304
is a naked monk: from all this a wise man should abstain. (20)
A stool or bed or a seat in a house, asking of news and recollection (of past sports): from all this a wise man should abstain. (21)
Fame, glory, and renown ; honours and respectful treatment ; all pleasures in the whole world: from all this a wise man should abstain. (22)
A monk (should be content) with such food and drink as will sustain his life ; he should give a portion of it to others: [from all this a wise man should abstain 4.] (23)
Thus spoke the Nirgrantha, the great sage Mahavira; he who possesses infinite knowledge and faith has taught the Law and the sacred texts*. (24)
In speaking (a monk) should use as few words as possible ; he should not delight in another's foibles ; he should avoid deceiving speech’, and should answer after ripe reflection. (25)
One will repent of having used the third kind of speech ¢; a secret should not be made known. This is the Nirgrantha’s commandment. (26)
1 The last part of this verse is here repeated from the preceding ones; but it is quite out of place here.
* Here apparently ended the original treatise; the following verses are not directly connected with it.
5 M4it‘hinam, always rendered matr7sthanam. I think it is a regular corruption for may4sthanam. The second syllable of the word becomes short before two consonants, and then the ya was changed into i with which it is almost interchangeable.
‘ The four kinds of speech are (x) true speech, (2) untrue speech, (3) speech partly true and partly untrue, (4) speech which is neither true nor untrue, see part i, p. 150.—Inaccurate statements are intended here.
p. 205
(A monk) should not call one names’, nor ‘friend,’ nor by his Gétra; ‘thou, thou’ is vulgar; never address one by ‘thou!’ (27)
A virtuous monk should never keep company (with the wicked); for thereby he incurs dangers (for his conduct) disguised as pleasures. A wise man should be aware of them. (28)
(A monk) should not stay in the house of a householder except by constraint; nor should he amuse himself too long (by looking) at the sports of the children of the village *%. (29)
Not desirous of fine things, he should wander about, exerting himself; not careless in his conduct, he should bear whatever pains he has to suffer. (30)
If beaten, he should not be angry ; if abused, he should not fly into a passion; with a placid mind he should bear everything and not make a great noise. (31)
He should not enjoy pleasures though they offer themselves ; for thus he is said (to reach) discernment. He should always practise what is right to do in the presence of the enlightened ones. (32)
He should obey and serve a wise and pious teacher, (such teachers) as are heroes (of faith), who search for the benefit of their souls, are firm in control, and subdue their senses. (33)