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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 11 of 15

He should always practise what is right to do in the presence of the enlightened ones. (32)

He should obey and serve a wise and pious teacher, (such teachers) as are heroes (of faith), who search for the benefit of their souls, are firm in control, and subdue their senses. (33)

These men, who do not see the light (as it were) in domestic life, are the beloved of the people ; these heroes, free from bondage, do not desire life. (34)

1 H614, which is said to be a Dési word of abuse. The same word occurs also in the Akarénga Sfitra, see part i, p. 151, where I translated it by ‘loon.’

* According to Silanka: (he should not join) the sports of the children of a village, nor amuse himself too long.

[45] Xx

p. 306

They do not long for sensual pleasures, they do not engage in works. All that (the heretics) always talk about, is opposed to the right faith. (35)

Excessive pride and deceit, all worldly vanities : all this a wise man knows and renounces, and thus brings about his final Liberation. (36)

Thus I say.

TENTH LECTURE,

CALLED

CAREFULNESS!.

The wise (Arhat) having pondered on the Law proclaimed it; learn from me correctly what is carefulness. A monk who forms no resolutions and is possessed of carefulness, should wander about, giving no offence to any creature; (1)

To no living beings, whether they move or not, whether above or below or on earth, by putting a strain upon them by his hands or feet% Nor should he take from householders anything that is not freely given. (2)

Having mastered the Law and got rid of carelessness, he should live on allowed food’, and treat

1 Sam4&hi=sam4dhi. This word has not only the meaning ‘meditation,’ but also a much wider one. Here it is explained as ‘the means of obtaining Méksha.’ I have chosen ‘carefulness,’ because it is less technical than ‘control,’ which I have used in other places.

? The first part of verse 2 to be construed with the last part of the preceding verse.

5 Ladhe.

BOOK I, LECTURE IO. 307

all beings as he himself would be treated; he should not expose himself to guilt by his desire for life; a monk who performs austerities should not keep any store. (3)

Restraining his senses from women, a sage should wander about free from all worldly ties. See, every creature and every being suffers pain and is afflicted. (4)

Doing harm to these beings, an ignorant man becomes involved in sins. Sin is committed by injuring (beings), and one sins also by employing others (in such acts). (5)

He too who leads a miserable life, commits sin. Therefore (the Ginas) have enjoined thorough carefulness. One should know the truth, delight in control and sound judgment, cease from injuring beings, and be of a settled mind. (6)

Looking at all people with an impartial mind, one should not do anything to please or to harm them. After a virtuous beginning some become miserable and lose heart, (since) they desire honour and fame. (7)

(6)

Desiring unallowed! food and accepting such, the sinner, careless in his conduct, is attached to women, and tries to acquire property. (8)

Given to violent deeds he accumulates (Karman) ; on his decease he (meets with) really distressing misery. Therefore a wise man considers well the Law; a sage wanders about free from all worldly ties. (9) .

He should not expose himself to guilt by his desire for life, but he should wander about without any attachment. Speaking after due consideration,

1 Ahagada=yathakreta; cf. p. 131, note 7, 1.
X 2

308 sOTRAKRITANGA.

and combating his worldly desires, he should say nothing that involves slaughter of living beings. (10)

He should not desire unallowed food, and he should not mix with people who desire such; he should mortify his flesh, thinking (of his duty), and giving up his sorrows without regard (to worldly interests). (11)

Try to realise that you are single and alone; thereby you will obtain Liberation; mind, this is no false assertion! This Liberation is not anything unreal, but the best thing. An ascetic is free from anger, and delights in the truth. (12)

Abstain from sexual intercourse with women, do not acquire property ; a man possessed of carefulness will, beyond doubt, be a saviour (to others) in all circumstances. (13)

A monk having conquered aversion to control and delight in sensual objects!, should bear all troubles caused by (pricking) grass, cold, heat, and insects ; he should endure pleasant and unpleasant smells. (14)

Guarding his speech and possessed of carefulness, acquiring (pure) Lésy4?, he should wander about; he should not thatch a house for himself or for others, nor behave towards other people like a householder. (15)

Questioned by somebody who maintains the unchangeable character of the soul’, he should expound the true (doctrine) ; those who engage in works and

1 This is, according to Silanka, the meaning of the words araim raim v4, see, however, above, p. 111, note 1.

2 See Uttaradhyayana, Lecture XXXIV.

5 Akiriyaaya = akriy4tman.

BOOK I, LECTURE IO. 309

are held in worldly bondage, do not know the Law which leads to Liberation. (16)

Men here have various opinions; (they adhere) to the doctrine of the KriyAvadins and Akriy4vadins. The iniquity of an unrestrained sinner, who after having been born injures the body (of beings to procure his own happiness), goes on increasing. (17)

Forgetting that his life will have an end, a rash and foolish man is full of selfishness ; he toils day and night, greedy of wealth, as if he never should grow old or die. (18)

Leave wealth and cattle, all relations and dear friends! (A man) always talks (about these things), and he is infatuated with them; but other people will take away his wealth. (19)

(18)

Leave wealth and cattle, all relations and dear friends! (A man) always talks (about these things), and he is infatuated with them; but other people will take away his wealth. (19)

As smaller beasts keep at a distance from a lion, being afraid of him, so a wise man keeps aloof from sin, well considering the Law. (20)

A wise man who has become awakened should turn away from sin, when he considers the evils arising from slaughter and the great dangers entailed by his cruel disposition. (21)

A sage setting out for the real good? (viz. Liberation), should not speak untruth ; this (rule, they say,) comprises Nirvaéza and the whole of carefulness. He should not do works, nor cause others to do them, nor assent to others doing them. (22)

When he gets pure (food), he should not be affected (by love or hate), and he should not be too

1 Attagami = Aptag4min. Apta is either Méksha as assumed in my translation, or it denotes the ‘highest authority ;’ in the latter case we can translate: who proceeds on the right path.

p. 310

fond (of such food) nor long for it. A pious monk, free from bonds, should wander about desiring neither honours nor fame. (23)

A monk who has left the house and is free from desires should abandon his body, annihilating his sins; he should not desire life nor death, and walk about, having got beyond the Circle (of Births)!. (24)

Thus I say.

ELEVENTH LECTURE,

CALLED

THE PATH.

What is the Path that has been preached by the wise Brahmaza? (i.e. Mahavira), having correctly entered upon which path a man crosses the flood (of Sams4ra) which is difficult to pass ? (1)

O monk and great sage, tell us this best path which leads to liberation from all misery, as you know it! (2)

Tell us how we should describe that path, if somebody, a god or a man, should ask us about it! (3)

If somebody, a god or a man, ask you about it, tell them the truth about the path. Listen to me! (4)

The very difficult (path) explained by the KAsyapa, following which some men from this earth

1 Or, the fetter of sin. * See note on IX, 1.

BOOK I, LECTURE II. 3Ir

have formerly passed over (the Samsara) like traders over the ocean 1, pass over it (even now), and will pass over it in future; (this path which) I have learned, I shall explain in due order; men, listen to me! (5, 6)

Earth-lives are individual beings, so are waterlives, fire-lives, and wind-lives ; grass, trees, corn ; (7)

And the remaining, (viz.) the movable beings ; thus are enumerated the six classes of living beings; these are all the living beings, there are no more besides. (8)

A wise man should study them with all means of philosophical research. All beings hate pains; therefore one should not kill them. (9)

This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing 2, (10)

All beings hate pains; therefore one should not kill them. (9)

This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion from the principle of the reciprocity with regard to non-killing 2, (10)

He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the NirvAaza, which consists in peace ®, (11)

Master (of his senses) and avoiding wrong, he should do no harm to anybody, neither by thoughts, nor words, nor acts. (12)

A wise man who restrains his senses and possesses great knowledge, should accept such things as are freely given him, being always circumspect with regard to the accepting of alms, and abstaining from what he is forbidden to accept. (13)

' The same simile occurs also in I, 3, 4, 18, above p. 271.
3 The same verse occurred above, I, 1, 4, 10, p. 247.
3 We have had the same verse above, I, 3, 4, 20, p. 271.

p. 312

A true monk should not accept such food and drink as has been especially prepared for him along with slaughter of living beings. (14)

He should not partake of a meal which contains but a particle of forbidden food!: this is the Law of him who is rich in control. Whatever (food a monk) suspects (to be impure), he may not eat. (15)

A man who guards his soul and subdues his senses, should never assent to anybody killing beings.—In towns and villages cases (will occur, which place) the faithful (in a dilemma) *. (16)

Hearing the talk of people, one should not say, ‘this is a good action, nor ‘this is a bad action. For there is an objection (to either answer). (17)

He should not say that it is meritorious, because he ought to save those beings, whether they move or not, which are killed there for the sake of making a gift. (18)

Nor should he say that it is not meritorious, because he would then prevent those for whose sake the food and drink in question is prepared, to get their due. (19)

Those who praise the gift, are accessory * to the killing of beings; those who forbid it, deprive (others) of the means of subsistence. (20)

Those, however, who give neither answer, viz.

1 This is the meaning of the phrase pfitikarma na sév@ta.

* When well-meaning people sink a well, offer a sacrifice, or feed persons, &c.

® Literally, wish.

BOOK I, LECTURE II. 313

that it is meritorious, or is not so, do not expose themselves to guilt, and will reach Beatitude'. (21)

Knowing that Beatitude is the best thing as the moon is among the stars, a sage always restrained and subduing his senses brings about Beatitude. (22)

A pious man* shows an island to the beings which are carried away (by the flood of the Sams4ra) and suffer for their deeds. This place of safety has been proclaimed (by the Tirthakaras). (23)

He who guards his soul, subdues his senses, puts a stop to the current (of the Samsara), and is free from Asravas’, is (entitled to) expound the pure, complete, unparalleled Law. (24)

This place of safety has been proclaimed (by the Tirthakaras). (23)

He who guards his soul, subdues his senses, puts a stop to the current (of the Samsara), and is free from Asravas’, is (entitled to) expound the pure, complete, unparalleled Law. (24)

Those who do not know this (Law), are not awakened, though they fancy themselves awakened ; believing themselves awakened, they are beyond the boundary of right faith 4. (25)

Eating seeds and drinking cold water *® and what

1 Silanka quotes the following Sanskrit verse to show the application of the maxim to the digging of a well: satyam vapréshu sttam sasikaradhavalam vari pitva prakimam vyuskhinnaséshatrzshnik pramuditamanasa# prAsisartha bhavanti\ sésham nité galaughé dinakarakiramair yanty ananta vindsam ténésdastnabhavam vragati munigamak kfpavaprAdikaryéu ‘Forsooth, when living beings drink to their hearts’ content the cool water of ditches, which is white like the moon, their thirst is completely allayed and their heart is gladdened ; but when all the water is dried up by the rays of the sun, numberless creatures must die; therefore the sages decline every interest in the construction of wells and ditches.’

* The commentators connect s4hu as adjective with divam, and supply Tirthakara, &c. as subject.

® See above, p. 55, note 1. * Samadhi.

* Viéddaga = bigéddaka.

p. 314

has been especially prepared for them, they enter upon meditation 1, but are ignorant of the truth, and do not possess carefulness. (26)

As dhankas, herons, ospreys, cormorants, and pheasants meditate upon capturing fish, (which is) a sinful and very low meditation, so some heretical, unworthy Sramazas contemplate the pursuit of pleasures; (they are) sinful and very low like herons. (27, 28)

Here some weak-minded persons, abusing the pure path, enter upon a wrong path. They thereby will go to misery and destruction. (29)

As a blind-born man getting into a leaky boat wants to reach the shore, but is drowned during the passage *; so some unworthy, heretical Sramazas, having got into the full current (of the Samsara), will incur great danger. (30, 31)

But knowing this Law which has been proclaimed by the K4syapa, (a monk) crosses the dreadful current (of the Samsdra), and wanders about intent on the benefit of his soul. (32)

Indifferent to worldly objects, a man should wander about treating all creatures in the world so as he himself would be treated. (33)

A wise man knowing (and renouncing) excessive pride and deceit, (in short) giving up all (causes of worldly existence), brings about his Liberation ®. (34)

He acquires good qualities, and leaves off bad qualities; a monk, who vigorously practises austerities, avoids anger and pride. (35)

The Buddhas‘ that were, and the Buddhas that

? Comp. I, 3, 3, 12. 2 Verses 30, 31 a=I, 1, 2, 31, 324.
5 The first line of this verse occurred in I, 9, 36.
‘ Here Buddha is a synonym for Tirthakara.

BOOK I, LECTURE 12. 315

(35)

The Buddhas‘ that were, and the Buddhas that

? Comp. I, 3, 3, 12. 2 Verses 30, 31 a=I, 1, 2, 31, 324.
5 The first line of this verse occurred in I, 9, 36.
‘ Here Buddha is a synonym for Tirthakara.

BOOK I, LECTURE 12. 315

will be, they (as it were) have Peace as their foundation, even as all things have the earth for their foundation. (36)

And if any accidents whatever befall him who has gained that (foundation), he will not be overpowered by them as a mountain by the storm!. (37)

A restrained, very learned, and wise (monk) should accept such alms as are freely given him, being free from passions and waiting for his end. This is the doctrine of the Kévalin. (38)

Thus I say.

TWELFTH LECTURE,

CALLED

THE CREED 2..

There are four (heretical) creeds* which the disputants severally uphold: 1. the Kriy4vda, 2. the Akriy4vada, 3. the Vinayavada, and 4. the Ag#anavada. (1)

The agnostics‘, though they (pretend to) be

1 Silanka says that by exercise the power of resistance will be increased, and in confirmation of this he relates the well-known story of the herdsman who daily carried a calf from its birth till it was two years old.

* Samésaraza = samavasarana., This word and the verb samésarai are commonly used when Mahfvfra preaches to a meeting (mélapaka) gathered round him.

® Compare Uttarédhyayana XVIII, 23, above p. 83, note 2.

* Annaniy4 = agf#anikAs, the followers of the fourth sect.

p. 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)

Believing truth to be untruth, and calling a bad man good, the various upholders of Vinaya, asked about it, explain their tenet '. (3)

Without perceiving the truth they speak thus: this object (viz. Méksha) is realised by us thus (viz. by Vinaya). The Akriyav4dins who deny Karman ?, do not admit that the action (of the soul is transmitted to) the future moments °. (4)

They become involved in contradiction in their own assertions; they falter in their speech and are unable to repeat what is said to them‘. This (their opinion) has a valiant counter-opinion, this (our opinion) has no valiant counter-opinion; and Karman has six sources *. (5)

The Akriy4vadins who do not understand the truth, bring forward various opinions; many men

’ Viz. that Méksha is arrived at through Vinaya, discipline.

* Lavavasanki. Lava is explained by karman, and avasanki by apasartum silam yésham té.

5’ The meaning is that as everything has but a momentary existence, there is no connection between the thing as it is now, and as it will be in the next moment. This is a doctrine of the Bauddhas. But the Sankhyas are also reckoned among the Akriyavadins, because, according to them, the 4tman does not act.

This is a doctrine of the
Bauddhas. But the Sankhyas are also reckoned among the
Akriyavadins, because, according to them, the 4tman does not act.

* Silénka in commenting upon this passage has to say a good deal about the Bauddhas. It is perhaps of interest that he mentions their 500 GAatakas, and not thirty-four which is the recognised number of GAtakas according to the Northern Buddhist. How Silénka came to a knowledge of the numbers of GAtakas accepted by the Southern Buddhists, I cannot tell.

® Viz. the six Asravas.

BOOK I, LECTURE [2. 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)

Asa blind man, though he havea light, does not see colours, &c., because he is deprived of his eye(sight), so the Akriyavddin, having a perverted intellect, does not recognise the action (of the soul) though it does exist. (8) ;

Many men in this world who have studied astrology, the art of interpreting dreams, divination from diagrams, augury, divination from bodily marks, and from portents, and the eight branches (of divination from omens), know the future %. (9)

(The opponents say that) some forecasts are true, and the prophecies of others prove wrong ; therefore they do not study those sciences, but they profess to know the world, fools though they be*. (10)

The (KriyAvadins) Sramazas and Brahmamzas understanding the world (according to their lights), speak thus: misery is produced by one’s own works, not by those of somebody else (viz. fate, creator, &c.)*. But right knowledge and conduct lead to liberation. (11)

1 This is the opinion of the SQnyavddins, who are considered to belong to the Akriy4vadins, because they deny all actions, even such as are perceived by everybody (Silanka).

* This would be impossible if the whole world was unreal.

* A various reading, commented upon by the scholiasts, runs thus: 4hamsu viggapalimokkham €va, ‘they say that one must give up science.’

* The Kriy4vadins contend, according to Silanka, that works alone, by themselves, without knowledge, lead to Méksha.

p. 318

The (Tirthakaras), being (as it were) the eyes of the world and its leaders, teach the path which is salutary to men; they have declared that the world is eternal inasmuch as creatures are (for ever) living in it, O ye men! (12)

The RAakshasas and the dwellers in Yama’s world, the troops’ of Asuras and Gandharvas, and the spirits that walk the air, and individual beings ?: they will all be born again and again. (13)

(The Samsara) which is compared to the boundless flood of water, know it to be impassable and of very long duration on account of repeated births °. Men therein, seduced by their senses and by women, are born again and again both (as movable and immovable beings). (14)

(13)

The sinners cannot annihilate their works by new works ; the pious annihilate their works by abstention from works; the wise and happy men who got rid of the effects of greed, do not commit sins. (15)

They know the past, present, and future ways of the world; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16)

Averse to injury of living beings, they do not act, nor cause others to act. Always restraining them-

1 Kaya. The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by ‘troops.’

2 Pudkd siyi=prithak sritak; according to Stlanka, prithivy4sritaA&, This expression is generally used to denote the lower order of beings.

® To render bhavagahana.

BOOK I, LECTURE I2. 319

selves, those pious men practise control, and some become heroes through their knowledge. (17)

He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18)

Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it. (19)

He who knows himself and the world ; who knows where (the creatures) go, and whence they will not return; who knows what is eternal, and what is transient ; birth and death, and the future existences of men; (20)

He who knows the tortures of beings below (i. e. in hell); who knows the influx of sin and its stoppage?; who knows misery and its annihilation,— he is entitled to expound the Kriy4v4da*, (21)

Being not attached to sounds and colours, indifferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22)

Thus I say.

1 Asrava and samvara.
* It is evident that the Gainas considered themselves KriyAvadins,
I had overlooked this passage when penning the note on p. 83.

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THIRTEENTH LECTURE,

CALLED

THE REAL TRUTH.

I shall now expound, in accordance with truth, the various qualities of men; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked. (1) "

Having learned the Law from men who exert themselves day and night, from the Tathdgatas}, they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2)

(1) "

Having learned the Law from men who exert themselves day and night, from the Tathdgatas}, they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2)

Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers); those who speak untruth from pride of knowledge, are not capable of many virtues. (3)

Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves good and are full of deceit, will go to endless punishment. (4)

He who is of a wrathful disposition and calls everything by its true name’, who renews a composed quarrel, will, like a blind man groping his way with

1 According to the commentators, Gaina teachers, inclusive of the schismatical ones, are intended. 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/‘habhasi = gagadarthabh4ashin. Stlanka proposes also gayArthabhashin, who speaks dogmatically.

BOOK I, LECTURE 12. 321

a stick, do harm to himself, being still subject to passion and possessing evil Karman. (5)

He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit’; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6)

He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7)

He who believes himself rich in control, or inconsiderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8)

He is always turned round by delusion, and has no place in the Gétra where the Vow of Silence is practised (viz. in the Gaina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9)

A Bréhmama or Kshattriya by birth, a scion of the Ugra? race or a Li#éhavi*, who enters the order eating alms given him by others, is not stuck. up on account of his renowned Gétra. (10)

His pedigree on his mother's and on his father’s

1 Aghatghapatta. Ghafgh4 (tempest) = may4.

* Concerning the Ugras, see above, p. 71, note 2.

® Lekkhai. According to the Gainas the Likéhavi and Mallakis were the chiefs of Kasi and Késala. They seem to have succeeded the Aikshvakas, who ruled there in the times of the Ramayana. The Lifkshavis became a powerful race, who held the supreme power in Eastern India during many centuries after the beginning of our era.

[45] ¥p. 322 side will be of no use to him, nothing will but right knowledge and conduct: when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation. (11)

If a poor monk subsisting on the meanest food is attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of subsistence, he will suffer again and again (in the Circle of Births). (12):

A monk, who is eloquent, speaks very well, has bright ideas, is clever, possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13)

Thus an intelligent monk who puts himself forward, has not yet realised carefulness; or rather he is a weak-minded man who elated by his success blames other men. (14)

A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth; such a man is wise and of the right stuff. (15)

The wise leave off these kinds of pride, the pious do not cultivate them; the great sages are above all such things as Gétra (&c.), and they ascend to the place where there is no Gétra at all (viz. to Méksha). (16)

A monk who looks upon his body as on a corpse and fully understands the Law, will on entering a village or a town distinguish between what may be accepted and what may not, and will not be greedy of food or drink. (17)

A monk having conquered aversion to control and delight in sensual objects, living in company with many brethren or leading a single life, should

BOOK I, LECTURE 13.

silently repeat to himself: ‘A man must come and go (according to his Karman) alone’ (i.e. without deriving any help from others). (18)

Knowing it by intuition or having learned it from others, one should teach the Law which is a benefit to men; the pious are not given to blameable sinful practices. (19)

If (a monk preaches the Law to some one) whose disposition he has not ascertained, that man, not believing (what he is taught), will become angry, and may wound him in a way that will shorten or end his life. When he knows their disposition, he (may teach) others the truth. (20)

A wise man by suppressing his Karman and his will should renounce his interest in everything else. (For) through the objects of sight (i.e. senses) which are causes of danger, men come to harm. Knowing the truth with regard to movable and immovable beings (a monk should exert himself) *. (21)

Not desiring honour or fame, he should say nothing to anybody either to please or to irritate him. Avoiding all evils, a monk should without embarrassment and passion (preach the Law). (22)

Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23)

Thus I say.

(22)

Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23)

Thus I say.

1 The commentators make out the following meaning: A wise (preacher) should ascertain (his hearers’) occupations and inclinations, and then (try to) better their evil disposition. Through the objects of sight which are causes of danger, men are led astray. A wise man knowing (the disposition of his hearers should preach the Law which is wholesome) to all living beings whether they move or not.

p. 324

FOURTEENTH LECTURE,

CALLED

THE NIRGRANTHA.

He who has given up all worldly ties and is instructed in our creed, should practise chastity, exerting himself; obeying the commands (of his teacher) he should make himself well acquainted with the conduct; a clever (monk) should avoid carelessness. (1)

As (birds of prey), e.g. D#ankas, carry off a fluttering young bird whose wings are not yet grown, when it attempts to fly from the nest, but is not able to do so, because it is too young and its wings are not yet grown; (2)

Just as they carry off a young bird whose wings are not yet grown, so many unprincipled men will seduce a novice who has not yet mastered the Law, thinking that they can get him in their power, when they have made him leave (the Gakéha)}. (3)

A good man should long to live with his teacher in order to perform his duties*, knowing that he who does not live with his teacher will not put an end to his mundane existence. Making manifest

1 Nissf4riyam = nifséritam. I follow in the text the interpretation of the commentators. But I think that instead of mannam4z4 we must read, as in the preceding verse, mannamfinam; and translate: believing himself rich in control (vasimam) though he be still wanting in strength (nissariyam).

* Saméhim.

BOOK I, LECTURE 14. 325

the conduct of the virtuous, an intelligent (monk) should not leave the (company of his teacher). (4)

(A monk) who complies with the rules for Yatis!
as regards postures, lying down, sitting, and exertion,
who is thoroughly acquainted with the Samitis and
Guptis, should in teaching others explain each single
(point of conduct). (5)

Whether he hears (pleasant) sounds or dreadful ones, he should not allow himself to be influenced by them, and persevere in control; nor should a monk be sleepy or careless, but by every means he should get rid of doubts. (6)

If admonished by a young or an old monk, by one above him or one of equal age, he should not retort against him 2, being perfectly free from passion ; for one who is (as it were) carried away (by the stream of the Samsara), will not get to its opposite shore. (7)

(6)

(He should not become angry) if (doing anything wrong) his own creed is quoted against him by a heretic, or if he is corrected by (somebody else) be he young or old, or by a female slave engaged in low work or carrying a jar, or by some householder. (8)

He should not be angry with them nor do them any harm, nor say a single hard word to them, but he should promise not to commit the same sin again; for this is better than to do wrong. (9)

As to one who has lost his way in the wood, others who have not, (show it, thus some) teach the

* SusAdhuyukta. 3 Sammam tayam thirat6 nasbhigak&ssé. I translate according to the commentators, as I am unable to understand the words in the text.

p. 326

path which is salutary to men. Therefore (he should think): this is for my good that those who know put me right. (10)

Now he who has lost his way should treat with all honour him who has not. This simile has been explained by the Prophet. Having learned what is right one should practise it. (11)

As a guide in a dark night does not find the way since he cannot see it, but recognises the way when it has become light by the rising of the sun; (12)

So a novice who has not mastered the Law, does not know the Law, not being awakened ; but afterwards he knows it well through the words of the Ginas, as with his eye (the wanderer sees the way) after sunrise. (13)

Always restrained with regard to movable and immovable beings which are on high, below, and on earth, (a monk) should wander about entertaining no hostile thoughts (towards them) and being steadfast (in control). (14)

At the right time he may put a question about living beings to a well-conducted (monk), who will explain the conduct of the virtuous; and what he hears he should follow and treasure up in his heart, thinking that it is the doctrine of the Kévalins. (15)

Living in this (company of the teacher) and protecting (himself or other beings) in the three ways (viz. in thoughts, words, and acts), he (gets) peace and the annihilation (of sins) as they say. Thus speak those who know the three worlds, and they do not again commit faults! (16)

A monk by hearing the desired Truth gets bright ideas and becomes a clever (teacher) ; desiring the highest good and practising austerities and silence,

BOOK I, LECTURE 14. 327

he will obtain final Liberation (living on) pure (food). (17)

Those who having investigated the Law expound it, are awakened and put an end to mundane existence; able to liberate both (themselves and others), they answer the well-deliberated questions. (18)

p. 327

he will obtain final Liberation (living on) pure (food). (17)

Those who having investigated the Law expound it, are awakened and put an end to mundane existence; able to liberate both (themselves and others), they answer the well-deliberated questions. (18)

He does not conceal (the truth) nor falsify it ; he should not indulge his pride and (desire for) fame; being wise he should not joke, nor pronounce benedictions. (19)

Averse to injury of living beings, he does not disgrace his calling! by the use of spells; a good man does not desire anything from other people, and he does not give utterance to heretical doctrines. (20)

A monk living single should not ridicule heretical doctrines, and should avoid hard words though they be true; he should not be vain, nor brag, but he should without embarrassment and passion (preach the Law). (21)

A monk should be modest? though he be of a fearless mind ; he should expound the Syadv4da3; he should use the two (permitted) kinds of speech‘, living among virtuous men, impartial and wise. (22)

He who follows (the instruetion) may believe something untrue; (one should) kindly (tell him) ‘It is thus or thus.’ One should never hurt him by

1 Gétra, explained by mauna.

* Sankiggiy& = sankyéta.

5 Vibhagyavada. The saptabhangfnaya or seven modes of assertion are intended by thé expression in the text. See Bhandarkar, Report, 1883-84, p. 95.

* See above, p. 304, note 4. The first and fourth kinds of speech are here intended.

p. 328

outrageous language, nor give long-winded explanations of difficult passages. (23)

(If the pupil does not understand his short explanation), he should explain at greater length. When the pupil has heard it, he will correctly understand the Truth. A monk should utter pure speech, which is in accordance with the creed (of the Ginas), and should declare the distinction of sin. (24)

He should well learn the (sacred texts) as they have been revealed ; he should endeavour (to teach the creed), but he should not speak unduly long. A faithful man who is able to explain the entire creed! will not corrupt the faith. (25)

He should not pervert nor render obscure (the truth); he should fabricate neither text nor meaning, being a saviour ; being devoted to the Teacher and considering well his words, he delivers faithfully what he has learned. (26)

He who correctly knows the sacred texts, who practises austerities, who understands all details of the Law, who is an authentic interpreter, clever, and learned—such a man is competent to explain the entire creed. (27)

Thus I say.

1 Samfhi = sam4dhi.

BOOK I, LECTURE 15. 329

FIFTEENTH LECTURE,

CALLED

THE YAMAKAS },

What is past, present, and to come, all this is known to the Leader, the Saviour, who annihilates the hindrances to right faith. (1)

The annihilator of doubt knows the incomparable (Law) ; he, the expounder of the incomparable (Law), is not inclined towards this or that (heretical doctrine). (2).

(1)

The annihilator of doubt knows the incomparable (Law) ; he, the expounder of the incomparable (Law), is not inclined towards this or that (heretical doctrine). (2).

On this or that (article of the creed he has) the correct opinion; hence he is rightly called a true (man); he who always possesses the truth, is kind towards his fellow-creatures. (3)

Towards your fellow-creatures be not hostile: that is the Law of him who is rich in control; he who is rich in control renounces everything, and in this (world meditates on the) reflections on life *. (4)

* This lecture has been named from its opening words gamatyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. ror). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called sriikhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. 4daniya-sankaliy4. For sankaliyé is the Prakrit for sr*nkhala (e.g. in our text I, 5, 2, 20), though S¥lanka here renders it wrongly sankalita; and Ad4niya by itself is used as a name of our lecture.

* These are the twelve bh4van4s or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c.

p. 330

He whose soul is purified by meditating on those reflections is compared to a ship in water ; like a ship reaching the shore he gets beyond misery. (5)

A wise man gets beyond it who knows the sins of this world; sinful acts are got rid of by him who does not undertake any new acts. (6)

He who does not undertake new acts does not acquire Karman, and he verily understands (Karman); understanding it he becomes a Great Hero}, who is not born (again) and does not die. (7)

A Great Hero, who has no Karman, does not die.—As the wind extinguishes a light, (so he puts down) the lovely women in this world. (8)

Those men whom women do not seduce, value Moksha most; those men are free from bondage and do not desire life. (9)

Turning from worldly life, they reach the goal by pious acts; by their pious acts they are directed (towards Liberation), and they show the way to others. (10)

The preaching of the Law (has different effect) on different creatures; he who is rich in control, is treated with honour 2, but does not care for it; he exerts himself, subdues his senses, is firm, and abstains from sexual intercourse. (11)

(He should not yield to temptations as a pig which) is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always

' Mahfvira,

* Phyanfsaé, explained by pigan&-4svadaka. I should prefer pQg4-nasaka, who abolished the worship of gods, in which case the following word anfsaé =an-Asaya might be rendered : he makes no plans.

BOOK I, LECTURE 15. 331

subdues his senses, and has reached the incomparable cession of Karman}. (12)

I should prefer pQg4-nasaka, who abolished the worship of gods, in which case the following word anfsaé =an-Asaya might be rendered : he makes no plans.

BOOK I, LECTURE 15. 331

subdues his senses, and has reached the incomparable cession of Karman}. (12)

Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes (to see everything). (13)

He truly is the eye of men who (dwells so to speak) on the end ? of desire; on its end (i.e. edge) glides the razor, on its end (i.e. rim) rolls the wheel. (14)

Because the wise use the ends (of things, i.e. bad
food, &c.), they are called ‘ makers of an end’ here.
Here in the world of men we are men to fulfil the
Law. (15)

In this creed which surpasses the world, (men) become perfected saints or gods, as I have heard ; and I have heard that outside the rank of men this is not so*, (16)

Some (heretics) have said that they (viz. the gods) put an end to misery‘; but others (Gainas) have repeatedly said that this (human) body is not easily obtained. (17)

To one whose soul has left (human life), it is not easy again to obtain instruction (in the Law), nor is such a mental disposition which they declare appropriate for adopting the Law®, (18)

How can it even be imagined that he should

* Sandhipatté. Sandhi is explained Karmavivaralakshanam bh4vasandhim.

* There is a play on the word ‘end’ in this and the next verse which to a modern mind savours more of the absurd than the profound.

* Perfection cannot be obtained by other creatures than men.

‘ J. e. reach final beatitude.

5 The words as they are preserved do not construe; the meaning, however, must have been about what I have given in the translation.

p. 332

be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the unparalleled Law ? (19)

How could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the supreme, the eyes of the world ? (20)

And there has been declared by the K4syapa the supreme condition ', by realising which some happy and wise men reach excellence. (21)

A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22)

The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Méksha), abstaining from works which are entailed by birth *. (23)

That which all saints value highly (viz. control), destroys the’ thorn (viz. Karman); practising it some have been liberated, and others have become gods. (24)

There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25)

Thus I say.

1 Viz. control. * Gammayam. The commentators explain it yan matam; but I think it is = ganmagam.

BOOK I, LECTURE 16, 333

SIXTEENTH LECTURE,

CALLED

THE SONG},

(25)

Thus I say.

1 Viz. control. * Gammayam. The commentators explain it yan matam; but I think it is = ganmagam.

BOOK I, LECTURE 16, 333

SIXTEENTH LECTURE,

CALLED

THE SONG},

Now the Venerable One said: He who thus subdues his senses, who is well qualified (for his task) # and abandons his body, is to be called a Brahmaza, a Sramama, a Bhikshu, a Nirgrantha. (The pupil) replied: Why is he who thus subdues his senses, who is well qualified (for his task) and abandons his body, to be called a Brahmaza, a Sramana, a Bhikshu, a Nirgrantha? Tell this, O great sage! (1)

He is a Brahmama for this reason that he has ceased from all sinful actions, viz. love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief; that he possesses the Samitis, always exerts himself, is not angry, nor proud. (2)

He is a Sramama for this reason that he is not hampered by any obstacles, that he is free from desires, (abstaining from) property, killing, telling lies, and sexual intercourse; (and from) wrath, pride, deceit, greed, love, and hate: thus giving up every “passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a Sramaza, who subdues (moreover) his senses, is well qualified (for his task), and abandons his body. (3)

’ Gahé = g4th4. In this lecture, which is in prose as regards form and contents, there is nothing that could justify the title given it.

2 Davié = dravya.

p. 334

He is a Bhikshu for this reason that he is not conceited, but modest, and obedient (to his Guru), that he subdues his senses, is well qualified (for his task), and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, is steadfast, and eats but a moderate quantity! of food which is given him by others, (Such a man) deserves the name of a Bhikshu. (4)

He is a Nirgrantha for this reason that he is single?, knowing the absolute (4tman), awakened, proof against sins, well disciplined; that he possesses the Samitis and equanimity, knows the true nature of the Self, is wise, has renounced the causes of sin both (objectively and subjectively’), does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain Liberation, and lives restrained. (Such a man) deserves the name of a Nirgrantha, who subdues his senses, is well qualified (for his task), and abandons his body. (5)

Know this to be thus as I have told you, because
I am the Saviour. (6)

Thus I say.

1 Samkhaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world).

2 £ka, i.e. free from love and hate.

® Dravyaté bhavatas ka.

SECOND BOOK".

FIRST LECTURE?

CALLED

THE LOTUS.

(6)

Thus I say.

1 Samkhaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world).

2 £ka, i.e. free from love and hate.

® Dravyaté bhavatas ka.

SECOND BOOK".

FIRST LECTURE?

CALLED

THE LOTUS.

O long-lived (Gambisvamin)! 1 (Sudharman) have heard the following Discourse from the Venerable (Mah4vira). We now come to the Lecture called ‘the Lotus.’ The contents of it are as follows: (1)

There is a lotus-pool containing much water and mud, very full and complete, answering to the idea (one has of a lotus-pool), full of white lotuses, delightful, conspicuous, magnificent, and splendid. (2)

And everywhere all over the lotus-pool there grew many white lotuses, the best of Nymphaeas, as we are told, in beautiful array, tall, brilliant, of fine colour, smell, taste, and touch, (&c., all down to) splendid. (3)

And in the very middle of this lotus-pool there grew one big white lotus, the best of Nymphaeas,

1 With the exception of the fifth and sixth lectures, the whole Book (srutaskandha) is in prose. I have adhered to the subdivision of the lectures exhibited in the Bombay edition, which, on the whole, agrees with that of most MSS.

* The lectures of this Book are called, according to the Niryukti, Great (mah4) Lectures.

p. 336

as we are told, in an excellent position, tall, (&c., all down to) splendid. (4)

[§§ 3 and 4 are to be repeated with the word ‘all’ or ‘whole’ added to ‘lotus-pool’!.] (5)

Now there came a man from the Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus, (&c., as above). Now this man spoke thus: ‘I am a knowing, clever, wellinformed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of all Nymphaeas.’ Having said this the man entered the lotus-pool. And the more he proceeded, the more the water and the mud (seemed to) extend. He had left the shore, and he did not come up to the white lotus, the best of Nymphaeas, he could not get back to this bank, nor to the opposite one, but in the middle of the lotus-pool he stuck in the mud. (6)

This was the first man. Now (we shall describe) the second man. There came a man from the Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus (&c., all as above). There he saw one man who had left the shore, but had not come up to the white lotus, the best of Nymphaeas, who could not get back to his bank, nor to the opposite one, but stuck in the mud in the middle of the lotus-pool. Now the second man spoke of the first man thus: ‘ This man is not knowing, not clever, (&c., see above, all down to) not acquainted with the direction and bent

1 In the text the words savva4vanti 4a zam are prefixed to the text of §§ 3 and 4. I give the explanation of Silénka.

BOOK 2, LECTURE I. 337

I give the explanation of Silénka.

BOOK 2, LECTURE I. 337

of the way.’ For that man said: ‘I am a knowing, (&c., all down to) I shall fetch that white lotus, the best of Nymphaeas.’ But this white lotus, the best of Nymphaeas, cannot be got in the way this man tried. (7)

‘ However, I am a knowing, clever, (&c., all down to the end of the paragraph) he stuck in the mud.’ This was the second man. (The same thing happened to a third and a fourth man, who came from the Western and Northern quarters respectively, and saw two and three men respectively sticking in the mud. Some MSS. give the story at length, others abbreviate it.) (8, 9)

Now a monk living on low food and desiring to get to the shore (of the Samsdra), knowing, clever, (&c., all down to) acquainted with the direction and bent of the way, came to that lotus-pool from some one of the four quarters or from one of the intermediate points (of the compass). Standing on the bank of the lotus-pool he saw the one big white lotus, (&c., as above). And he saw there those four men who having left the shore, (&c., all as above) stuck in the mud. Then the monk said: ‘These men are not knowing, (&c., all down to) not acquainted with the direction and bent of the way; for these men thought: We shall fetch that white lotus, the best of Nymphaeas. But this white lotus, the best of Nymphaeas, cannot be got in the way these men tried. I am a monk living on low food, (&c., all down to) acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of Nymphaeas.’ Having said this the monk did not enter the lotus-pool ; but standing on the bank of it he raised his voice: ‘Fly up,

[45] Z

p. 338

O white lotus, best of Nymphaeas!’ . And the white lotus, the best of Nymphaeas, flew up. (10)

I have told you, O long-lived Sramaaas, a simile}; you must comprehend the meaning of it® The Nirgrantha monks and nuns worshipped and praised the Venerable Ascetic Mah4vira, and then spoke thus: ‘You have told, O long-lived Sramaza, the simile, but we do not comprehend its meaning, O long-lived Sramavza!’ The Venerable Ascetic Mahavira addressed the crowd of Nirgrantha monks and nuns, and spoke thus: Ah, you long-lived Sramavas! I shall tell, declare, explain, expound, and demonstrate it with its meaning, reasons, and arguments. Thus I say: (11)

O long-lived Sramazas*, meaning‘ the world I spoke of the lotus-pool. Meaning Karman I spoke of the water. Meaning pleasures and amusements I spoke of the mud. Meaning people in general I spoke of those many white lotuses, the best of Nymphaeas. Meaning the king 1 spoke of the one big white lotus, the best of Nymphaeas. Meaning heretical teachers I spoke of those four men. Meaning the Law I spoke of the monk. Meaning the church® I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk’s) voice. Meaning Nirvaza I spoke of (the lotus’) flying up. Meaning these things, O long-lived Sramazas, I told this (simile). (12)

Meaning the Law I spoke of the monk. Meaning the church® I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk’s) voice. Meaning Nirvaza I spoke of (the lotus’) flying up. Meaning these things, O long-lived Sramazas, I told this (simile). (12)

1 N4é= gAatam, literally, that which is known.

* In the text the sentence closes with bhante, a word frequently used in addressing members of the order.

8 These words are in the original repeated in each of the following sentences. I drop them in the translation.

‘ App&hasfu=Atmany Ahritya, literally, having in my mind.

§ Dharmatirtha.

BOOK 2, LECTURE I. 339

Here in the East, West, North, and South many men have been born according to their merit, as inhabitants of this our world, viz. some as Aryas, some as non-Aryas, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some of bad complexion, some as handsome men, some as ugly men, And of these men one man is king, who is strong like the great Himavat, Malaya, Mandara, and Mahéndra mountains, (&c., all down to) who governs his kingdom in which all riots and mutinies have been suppressed’.

And this king had an assembly of Ugras? and sons of Ugras, Bhégas* and sons of Bhégas, AikshvAakas and sons of Aikshvakas, G#Atrzs and sons of Gvatris, Kauravas and sons of Kauravas, warriors and sons of warriors, Brahmazas and sons of Brahmazas, Likkhavis and sons of Likéhavis, commanders and sons of commanders, generals and sons of generals. (13)

And of these men some one® is full of faith. Forsooth, the Sramazas or Brahmazas made up their mind to go to him, Being professors of some religion (they thought) ‘We shall teach him our religion.’ (And they said): ‘Know this, dear sir, that we explain and teach this religion well. (14)

‘Upwards from the soles of the feet, downwards

1 This is one of the varzaka or typical descriptions which are so frequent in the canonical books. The full text is given in the Aupapatika Sftra, ed. Leumann, § 11, p. 26 f. Of the many meanings the word varmaka may have, ‘masterpiece’ seems the one in which it must be taken here. Many varzakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff.

* Concerning the Ugras and Bhégas compare note 2 on p. 71.

> Apparently the king is meant.

p. 340

Many varzakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 ff.

* Concerning the Ugras and Bhégas compare note 2 on p. 71.

> Apparently the king is meant.

p. 340

from the tips of the hair on the head, within the skin’s surface is (what is called) Soul, or what is the same, the Atman. The whole soul lives; when this (body) is dead, it does not live. It lasts as long as the body lasts, it does not outlast the destruction (of the body). With it (viz. the body) ends life. Other men carry it (viz. the corpse) away to burn it. When it has been consumed by fire, only dovecoloured bones remain, and the four bearers return with the hearse to their village. Therefore there is and exists no (soul different from the body). Those who believe that there is and exists no (such soul), speak the truth. Those who maintain that the soul is something different from the body, cannot tell whether the soul (as separated from the body) is long or small, whether globular or circular or triangular or square or sexagonal or octagonal or long, whether black or blue or red or yellow or white, whether of sweet smell or of bad smell, whether bitter or pungent or astringent or sour or sweet, whether hard or soft or heavy or light or cold or hot or smooth or rough. Those, therefore, who believe that there is and exists no soul, speak the truth. Those who maintain that the soul is something different from the body, do not see the following (objections) : (15)

‘As a man draws a sword from the scabbard and shows it (you, saying): “ Friend, this is the sword, and that is the scabbard,” so nobody can draw (the soul from the body) and showit(you, saying): “Friend, this is the soul, and that is the body.” Asa man draws a fibre from a stalk of Muga grass and shows it (you, saying): “ Friend, this is the stalk, and that is the fibre;” or takes a bone out of the flesh, or the

1 Giva,

BOOK 2, LECTURE I. 341

seed of Amalaka? from the palm of his hand, or a particle of fresh butter out of coagulated milk, and shows you both things separately ?; or as he presses oil from the seed of Atasi ®, and shows the oil and oilcake separately, or as he presses the juice from the sugar-cane, and shows the juice and the molasses‘ separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Arazi-wood. Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.’ (16)

This murderer says: ‘ Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.’ -