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 13 of 15
(63)
A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; e.g. he ducks the offender in cold water, (&c., all as in § 18, down to) hateful in this world and the next. They suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters?. (64)
And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years —the period may be shorter or longer’. Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell)“ As a ball of
1 The following two words, vegakkhahiyaand angakkhahiya, I cannot translate.
2 Compare § 55. ® Compare § 21.
‘ These words from the end of the paragraph are to be supplied here, or rather the following passage has been inserted in thep. 376 iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace!, full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65)
These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Nakshatras, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66)
And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation? or comfort or recreation or encouragement; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67)
As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of middle of the sentence so that it is apparently cut in two, of which the first lacks the verb.
1 There is, apparently, a pun in the three words vagga, panka, ayasa, for they mean also steel, mud, iron.
* Muim or sfyam or suim. The Dipiké has sruti. The following words are rati, dhrzti, mati.
BOOK 2, LECTURE 2s - 377
1 There is, apparently, a pun in the three words vagga, panka, ayasa, for they mean also steel, mud, iron.
* Muim or sfyam or suim. The Dipiké has sruti. The following words are rati, dhrzti, mati.
BOOK 2, LECTURE 2s - 377
wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight’. In the future he will not easily obtain enlightenment. (The conduct described in the preceding) part is unworthy, impure, (&c., see § 57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit. (68)
Now the explanation of the second subject, viz. merit, is as follows:
Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c., all as in § 58, but substitute ‘righteous’ for ‘unrighteous, down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c., all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69)
There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in § 23, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl
1 Compare § 56 and note 1 on p. 372.
p. 378
(so sins find no place in them); their course is unobstructed like that of Life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bh4rumda ; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear everything; like a well-kindled fire they shine in their splendour '!. (70)
(70)
There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises?. In whichever direction they want to go, there they meet with no obstacle; but being pure and free, full of learning, control, and austerities, they purify themselves. (71)
These reverend men practise the following mode
1 The same passage occurs, mutatis mutandis, in the Kalpa Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes 1 and 2.
* The author of the Dipika offers diverse interpretations of this division of obstacles, which are apparently guesses and not based on a solid tradition. In the parallel passage of the Kalpa Sfitra, § 119, the division is according to: matter, space, time, and affects.
BOOK 2, LECTURE 2. 379
of living which just suffices for carrying on existence ; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cookingvessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse ; they beg (in houses where they are) unknown, or when food is scarce!; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging) ; they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by something, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood’; they sit in the sun,
1 The author of the Dipika states that such monks beg in the morning.
® Lagandas4in6. They lie in such a position that only their heels and head, or the back touch the ground.
p. 380
they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72)
® Lagandas4in6. They lie in such a position that only their heels and head, or the back touch the ground.
p. 380
they go naked; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72)
Living in this way they practise many years Sramazahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships®?, and the twenty-two calamities and troubles; (when they have attained their end), they reach, while they are breathing their last, the highest knowledge and faith, called Kévala, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to all misery. (73)
Some become liberated® without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue
1 T leave out agattay4 or agamay4, which is not explained in the Dipiké.
*? Gramakan/aka, either the abuse met with in villages, or the objects of the senses (indriyagrdma).
®> Bhayantér6é bhavanti. Bhayant4ré is explained: who go (gant4raf) from bhava to Méksha.
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of (good) Karman, born in one of the regions of the gods. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerful, very happy (gods), they become very beautiful, very splendid, &c., gods'; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments? which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly perfumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body ornamented with a long down-reaching garland; having divine colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) with their divine beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come.
(The conduct described in the preceding) part is worthy, pure, (&c., see § 57, all down to) it is thoroughly true, and good.
This is the explanation of the second subject, viz. merit. (74)
Now the explanation of the third subject, viz. the mixed state, is as follows:
(The conduct described in the preceding) part is worthy, pure, (&c., see § 57, all down to) it is thoroughly true, and good.
This is the explanation of the second subject, viz. merit. (74)
Now the explanation of the third subject, viz. the mixed state, is as follows:
Here in the East, West, North, and South there are some such men as have few desires, few undertakings, few possessions, righteous men, men
! The following description contains passages recurring in the
Kalpa Sfitra, §§ 14, 15. ® Karnapisha.
p. 382
practising righteousness, (&c., all as in § 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c., similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75)
There! are, for instance, followers of the Sramamzas, who comprehend (the doctrine about) living beings and things without life, who understand (the difference between) virtues and sins, who are well grounded in (the knowledge of) the Asravas, Samvara, the realisation and annihilation (of Karman), the subject of actions’, bondage, and final liberation ; who, without anybody to back them’, cannot be seduced from the creed of the Nirgranthas by hosts of gods, Asuras, Nagas, Suvarzas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garudas, and snake-gods; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its
1 Silanka says with regard to § 76: ‘The MSS. of the text generally differ from one another in this passage; the text commented upon in the Zik4 does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.’ All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka’s above remark with some verbal alterations.
* Kriyadhikarana, 5 Asahayé.
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I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies Silanka’s above remark with some verbal alterations.
* Kriyadhikarana, 5 Asahayé.
BOOK 2, LECTURE 2. 383
meaning, and understood its meaning; whose very marrow ! of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar? (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Pésaha-fast on the fourteenth and eighth days of the month, on certain festivals*, and on full-moon days. They provide the Nirgrantha Sramamzas with pure acceptable food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the Silavratas and Guaavratas‘, the Viramaza, the Pratyakhy4na,
. Here the commentator inserts the following story: In Ragagrzha lived a friar versed in magic arts; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underground room. ‘There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar’s (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion.
s Usiyaphaliha=ufsAritaparigha. The commentator mistakes phaliha for spa/ika, and vainly labours to make out a sound meaning.
5 Uddish/a.
* Concerning the Gusavratas see Bhandarkar’s Report, 1883, 1884, p.114. The Stlavratas are apparently identical with the Anuvratas, ibidem. Hoernle translates this passage: by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Pésaha-abstinences. Uvdsaga Dasdo, translation, p. 41.
384 sOTRAKRITANGA.
the Pédsaha-fasts, and austerities which they have vowed to perform ?. (76)
Living in this way they are for many years followers of the Sramazas, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection *, they die at their allotted time, to be born again as gods in one of the regions of the gods, (&c., all as in § 74, down to) it is thoroughly true, and good.
This is the explanation of the third subject, viz. the mixed state. (77)
This is the explanation of the third subject, viz. the mixed state. (77)
He who does not practise cessation® (from sin), is called a foolish man; he who practises cessation (from sin), is- called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be ina state partaking of that of a wise man and that of a foolish man.
The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c., all down to) thoroughly untrue, and bad.
The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c., all down to) thoroughly true, and good.
The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is
1 The same passage occurs below, 7, 4, and Aupapatika Sitra, § 124. Upasakadasa, § 66.
* Sam4dhi, which is elsewhere explained by méksha, but in our case it cannot be final liberation, but a state of purity of the soul.
® Virati.
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that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c., all down to) thoroughly true, and good. (78)
Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the Self is) at rest, (the latter, when it is) in disturbance.
Now the explanation of the first subject is as follows :
There are enumerated three hundred and sixtythree philosophical schools': those of the Kriyévada, those of the AkriyAvada, those of the Ag#aénikavdda, and those of the Vainayikavada. These (philosophers) teach final beatitude, they teach final deliverance, they speak as SrAvakas, they speak as teachers of Sravakas*. (79)
All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place.
One man took hold of a vessel quite full of
* According to the commentators there are 180 schools of KriyAvadins, 84 of Akriy&vadins, 67 of Ag#anikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the 180 possible schools of the Kriyavadins are calculated in the following way. The nine categories of the Gainas are: giva, agtva, asrava, samvara, nirgara, puzya, papa, bandha, and méksha. Each of them may be regarded as svata# and parata4, as nitya and anitya with regard to kala, fsvara, Atma, niyati, and svabhava. By multiplying g successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriy4vadins.
* Te. they learn these heresies from their teachers, and teach them to their pupils.
[45] ce
p. 386
By multiplying g successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriy4vadins.
* Te. they learn these heresies from their teachers, and teach them to their pupils.
[45] cep. 386 burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c., all down to) undertakings and plans, in the following way : ‘Heighho! ye philosophers, (&c., all down to) undertakings and plans! take this vessel full of burning coals and hold it for a minute in your hands! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.); but fair and honest }, without using any trick, stretch out your hands.’ Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c., all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c., all down to) undertakings and plans, in the following way: ‘Heighho, ye philosophers, (&c., all down to) undertakings and plans! why do you hold back your hands?’ ‘Our hand will be burned.’ ‘What then, if itis burned?’ ‘(We shall suffer) pain.’ ‘ Because you are afraid of pain, you hold back your hands!’ (So are all creatures averse to pain). This isa maxim of general application %, it is a true principle, a religious reflection®; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those Sramamas and Brahmazas who say that all sorts of living beings may be beaten or treated with violence or abused or tor-
1 NiyAfgapadivanna. * Tula.
* Samdésarana = samavasarana, explained: dharmavifara, viz. of the true adage: 4tmavat sarvabhfitani ya’ pasyati sa pasyati.
BOOK 2, LECTURE 2. 387
mented or deprived of life, will in the time to come? suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of pains?, (80)
They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in § 63, all down to) whirling round; (they will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-inlaw ; (they will experience) poverty, bad luck, company of hated people, separation from those whom they love, misery, and despair; they will again and again wander about in the beginningless and endless, immense wilderness of the fourfold Samsara. They will not reach perfection, (&c., all down to) not put an end to all misery.—This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81)
They will not reach perfection, (&c., all down to) not put an end to all misery.—This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81)
But those Sramazas and Brahmazas who say that all sorts of living beings should not be beaten, &c., will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c., all just the reverse of what has been said in §§ 80, 81, down to) put an end to all misery. (82)
Thus those beings who practise the first twelve kinds of actions, have not attained perfection, (&c., all down to) have not, nor do, nor will put an end to all misery. (83)
1 Agantu. 2 Kalankalibh4va. 5 Described in §§ 5-21. See p. 365, note 3. Cc2
p. 388
But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down to) have put, or put, or will put an end to all misery. (84)
Thus a monk who obtains his soul’s good and benefit, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself (from evil), who is careful of himself, who saves himself (from the Sams4ra), should withhold his soul (from the twelve kinds of committing sins). (85)
Thus I say.
THIRD LECTURE,
CALLED
KNOWLEDGE OF FOOD.
O long-lived (Gambfisvamin)! I (Sudharman) have heard the following discourse from the Venerable (Mah4vira). We now come to the Lecture called ‘Knowledge of Food.’ The contents of it are as follows:
Here in the East, West, North, and South there are, all in all, in the world four kinds of seed: seeds generated at the top (of the plant), at its root, at its knots, at its stem". According to the seed and place
' The commentators here give the reading of the Nagargunfyas : ‘the growth of seeds of the plants is fivefold, viz. they grow from the top (of the plant), its root, its knots, its stem, and its beads ;
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(of growth) of these plants some beings—born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, growing there in particles of earth, the origin of various things—come forth as trees'. (1)
These living beings feed on the liquid substance ? of these particles of earth, the origin of various things ; these beings consume earth-bodies, waterbodies, fire-bodies, wind-bodies, bodies of plants ; they deprive of life the bodies of manifold movable and immovable beings ; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles §,
And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles §, and some are of a sixth kind called sammfrdAima’ (i.e. those plants which are believed to be originated by the coalescing particles of the substance in which they grow, e.g. grass springing up on ground lately cleared by fire).—The various readings of the Nagargunfyas are occasionally quoted in commentaries (see e.g. part i, p. 32, note 2). But I do not think that it has been satisfactorily made out who these Nag4rguniyas were.
1 The meaning is, that souls who on account of their Karman are to be born as trees, previously are embodied in earth, and thence they are transferred by their Karman to the seed which brings forth the tree.
2 Sinéha, explained: snigdhabhava, In the sequel where plants are spoken of, I shall render this word by ‘sap’ or ‘humours,’ as the context may require.
® J.e. the food assimilated by the tree is the material of which its different parts, as root, stem, leaves, &c., are formed, and these parts are of manifold form, colours, &c.
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These beings (animating trees) come into existence because of their Karman; so we are taught (by the Tirthakaras, &c.) (2)
And again it has been said of old: some beings born in trees, originated by trees, sprung from trees, (&c., as in § 1, down to) springing from trees that originated in earth, come forth as trees originated by trees': These beings feed on the sap of the trees originated in earth, (&c., all as in § 2, down to the end). (3)
(In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4)
And again it has been said of old: some beings born in trees, (&c., all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds*, These beings feed on the sap of those trees originated by trees, (&c., all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c., all as in § 2, down to the end). (5)
(The four paragraphs that come next, 6-9, are identical with the preceding ones, except that ‘creeper 3’ is substituted for ‘tree.’) (6-9)
(In the same way ‘grass*’ is treated in four paragraphs, but the whole is much abridged ; then
? Apparently trees sprung from shoots, sprouts, aerial-roots, &c. are meant. They are considered as a class different from those whose offshoots they are.
? One soul, giva, pervades the whole tree; it is the soul of the tree. Separate givas, however, reside in the roots, &c.
® Agghéruha=adhy4réha, explained in the Dipik&: vallivriksha. * Trina,
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it is said that ‘herbs!’ and ‘plants®’ are to be treated in four paragraphs each.) (10-15)
Separate givas, however, reside in the roots, &c.
® Agghéruha=adhy4réha, explained in the Dipik&: vallivriksha. * Trina,
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it is said that ‘herbs!’ and ‘plants®’ are to be treated in four paragraphs each.) (10-15)
And again it has been said of old: some beings born in earth, (&c., all as in § 1, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuhama, Kandu, Uvvéhaliya, Nivvéhaliya, Esava, Sakkha, Khattaga, Vasaziya*. (The rest as in § 2, but substitute the words Aya, &c. for ‘trees.’) Here there is only one paragraph, the remaining three do not apply here ‘+. (16)
And again it has been said of old: some beings born in water, (&c., all as in §§ 1-11, substitute only ‘water’ for ‘earth.’ Thus we have four paragraphs for trees, four for creepers, four for grass, four for herbs, four for plants). (17)
Now it has been said of old: some beings born in water, (&c., all as above, down to) growing in particles of water that are the origin of various things, come forth as Udaga, Avaga®, Pamaga, Sévala§, Kalambuya’, Kaséruya*, Kakéhabhaziya, Uppala,
1 Osahi= Oshadhi. * Hariya=harita.
§ All the commentators say about the words Aya, &c. (which offer some various readings in the MSS.), is that they denote particular plants (vanaspativisésha) which must be learned from people (who know them). I give the words in their Prakrzt form, and do not attempt to transpose them into Sanskrit.
‘ For there are no Ayas originated by Ayas except through their seed.
5’ Avakf, a grassy plant growing in marshy land, Blyxa Octandra.
* Saiv4la, the aquatic plant Vallisneria.
™ Kadamba, Nauclea Kadamba.
® Kas€ru, Scirpus Kysoor.
392 sOTRAKRITANGA.
Pauma, Kumuya, Naliza', Subhagaséaiya, Pomdariya, Mah4pondariya, Sayavatta, Sahassavatta, Kalhara, Kékazada, Tamarasa?, as stalks and fibres of lotus, as Pukkhala*, and Pukkhalatthibhaga. (The rest similar as in § 2.) (18)
And again it has been said of old: some beings come forth as movable beings from trees born in earth, from trees originated by trees, from the roots, (&c., down to) seeds produced by trees, originated by creepers born on trees, from creepers born on creepers, from the roots, &c. of creepers -born on creepers, from grass‘, from herbs‘, from plants 4, from Aya, (&c., all down to) Kara born in earth; from trees born in water (the rest similar as with trees born in earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19)
of creepers -born on creepers, from grass‘, from herbs‘, from plants 4, from Aya, (&c., all down to) Kara born in earth; from trees born in water (the rest similar as with trees born in earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19)
These creatures feed on the sap of the trees, creepers, grass, herbs, plants, be they born in earth or water, on trees or creepers or grass or herbs or plants; (the sap) of their roots, (&c., all down to) seeds, of Ayas, &c., of Udakas, &c. And these creatures consume earth-bodies, (&c., all as in § 2, down to) assimilated by them. And the bodies of these beings born of trees, creepers, grass, herbs, plants, their roots, &c., of Ayas, &c., of Udagas, &c., are of manifold colours, (&c., the rest as in § 2, down to the end). (20)
1 The last four are well-known varieties of lotus, called in Sanskrit: utpala, padma, kumuda, nalina.
* The Sanskrit of the last seven items is: pudarika, mahapundarika, satapattra, sahasrapattra, kahlara, kékanada, and tAmarasa ; they are all varieties of lotus.
* Pushkara.
‘ This is to be detailed in the same way as with trees and creepers.
BOOK 2, LECTURE 3. 393
And again it has been said of old: a man and a woman combine in cohabitation in a cunnus, which was produced by their Karman, and there they deposit their humours. Therein are born the souls of different men, viz. of those born in Karmabhimi', or in Akarmabhimi, or in the minor continents, of Aryas and barbarians, as women or men or eunuchs, according to the semen and blood of the mother? and the other circumstances* (contingent on their coming into existence). These beings at first feed on the menses of the mother and the semen of the father, or both combined into an unclean, foul (substance). And afterwards they absorb with a part (of their bodies) the essence * of whatever food the mothers take. Gradually increasing and attaining to the proper dimensions of a foetus® they come forth from the womb, some as males, some as females, some as neuters. As long as they are babies, they suck the mother’s milk; but when they grow older, they eat boiled rice, or gruel, or both movable and immovable beings. These beings consume earth-bodies, (&c., all as before, down to) assimilated by them. And the bodies of these men, viz. those born in Karmabhimi, or Akarmabhiimi, or in the minor continents, of Aryas and barbarians, are of mani-
1 Compare note 1, p. 225.
* Both are indicated in the text by biga. According to Silanka, a male will be produced if the semen is in excess ; a female, if the blood ; a neuter, if they are equally balanced.
* Avakasa. According to Silanka, a male is produced from the right side of the womb, a female from the left, a neuter from both together.
‘6 yam = é6gas.
* Paliyagam, explained garbhaparipaka.
394 sOTRAKRITANGA.
fold colours, (&c., all as in § 2, down to the end). (21)
* Avakasa. According to Silanka, a male is produced from the right side of the womb, a female from the left, a neuter from both together.
‘6 yam = é6gas.
* Paliyagam, explained garbhaparipaka.
394 sOTRAKRITANGA.
fold colours, (&c., all as in § 2, down to the end). (21)
(This paragraph is nearly identical with the preceding one, but substitute ‘aquatic animals of five organs of sense, viz. fishes, (all down to)' porpoises,’ for ‘different men’ in the beginning and the end. The following sentence in the middle is slightly different ; it runs thus: ‘as long as they are young, they feed on the mothers’ humours, but when they grow older they eat plants, or both movable and immovable beings.’) (22)
(This paragraph treats of) quadrupeds’, terrestrial animals with five organs of sense, viz. solidungular animals, biungular animals, multiungular animals, and animals having toes with nails. (All as in the last paragraph, only ‘as long as they are young, they feed on their mothers’ milk.’) (23)
(This paragraph treats of) reptiles moving on the breast, (being) terrestrial animals with five organs of sense, viz. snakes, huge snakes °, AsAlika, and dragons‘. (All as before, but the following passage is different.) Some bring forth eggs, some bring forth living young ones; some come out of the egg as males, some as females, some as neuters. As long as they are young, they live on wind. (The rest as above.) (24)
(This paragraph treats of) terrestrial animals with five organs of sense, walking on their arms, viz. iguanas, ichneumons, porcupines, frogs, chameleons,
1 See Uttaridhyayana XXXVI, 173; above, p. 223.
* Compare Uttaradhyayana XXXVI, 180, ibidem.
§ Agagara, literally serpents which devour goats.
“ Mahéraga. According to the Guzeratf gloss these snakes are a thousand ydéganas long.
BOOK 2, LECTURE 3. 395
Khéras, Gharakdillas!, Vissambharas *, rats, mangooses, Pail4iyas, cats, Géhas, Kauppdiyas*. (The rest as in the last paragraph.) (25)
(This paragraph treats of) aerial animals with five organs of sense: birds with membranous wings, birds with feathered wings, birds with wings in the shape of a box, and birds (which sit on) outspread wings’, (All as before; only the following passage is different): ‘As long as they are young, they are hatched by their mothers’ warmth.’ (The rest as above.) (26)
And again it has been said of old: there are beings of manifold birth and origin, (&c., all as in § 1, down to) growing there on the animate or inanimate bodies of manifold movable or immovable creatures, come forth as parasites’. These beings feed on the humours of various movable and immovable creatures, &c. And the bodies of these movable and immovable parasites are of manifold colours, (&c., as above). (27)
In the same way vermin generated in filthy substances ® and in the skin of living animals” are to be treated of. (28, 29)
And again it has been said of old: there are some beings of manifold birth and origin, (&c., all as in § 1,
(27)
In the same way vermin generated in filthy substances ® and in the skin of living animals” are to be treated of. (28, 29)
And again it has been said of old: there are some beings of manifold birth and origin, (&c., all as in § 1,
' Grthak6ékila, probably identical with grzhagélika, a lizard.
2 Visvambhara is given in the smaller Petersburg Dictionary as the name of a scorpion or some similar animal. However, it must denote here some other animal,
* This may be Aatushp4dika, quadruped; but then the word must be taken in a restricted sense, perhaps, small quadrupeds.
“ See Uttaradhyayana XXXVI, 187; above, p.224. Perhaps beetles and butterflies are intended by the two last kinds of pakshins?
5 Anusiiya=anusfita or anusy fita.
° Durfivasambhava. 7 Khuruduga.
p. 396
down to) growing thereon (or in) the animate or inanimate bodies of manifold movable or immovable creatures as that (water)-body!, which is produced by wind, condensed by wind, and carried along by wind; it goes upwards, when there is an upward wind ; it goes downwards, when there is a downward wind; it goes in a horizontal direction, when there is a horizontal wind; (its varieties are) hoar-frost, snow, mist, hailstones, dew, and rain. These beings feed on the humours of these manifold movable and immovable creatures, &c. And the bodies of these (water-lives, viz.) hoar-frost, &c., produced by manifold movable or immovable creatures, are of manifold colours, (&c., as above) *. (30)
And again it has been said of old: some beings, born in water, (&c., all similar as in § 1, down to) come forth in water(-bodies) in the water produced by manifold movable or immovable beings. These beings feed on the humours of the water(-bodies) produced by manifold movable and immovable creatures. (The rest similar as above.) (31)
And again it has been said of old: some beings, born in water, (&c., all similar as in § 1, down to) come forth in water-bodies produced by other waterbodies. These beings feed on the humours of those other water-bodies produced by water-bodies. (The rest similar as above.) (32)
And again it has been said of old: some beings, born in water, (&c., all similar as in § 1, down to) come forth as movable creatures in the water
1 There is apparently no predicate in this sentence.
2 This paragraph gives the ‘scientific’ explanation of the way by which water-bodies or the bodies of water-lives are produced by wind.
BOOK 2, LECTURE 3. 397
produced by water-bodies. These beings feed on the humours of the water(-bodies) produced by water. (The rest similar as before.) (33)
And again it has been said of old: some beings, of various birth and origin, (&c., all as in § 1, down to) come forth as fire-bodies in the manifold animate or inanimate bodies of movable or immovable creatures!. These beings feed on the manifold movable or immovable creatures. (The rest similar as before.)
These beings feed on the manifold movable or immovable creatures. (The rest similar as before.)
The remaining three paragraphs are similar (to those treating of) water-bodies. (34)
(This paragraph treats of wind-bodies in the same way as the preceding ones treated of fire-bodies ; like it, it consists of four paragraphs). (35)
And again it has been said of old: some beings, of various birth and origin, (&c., all as in § 1, down to) come forth, in the manifold animate and inanimate bodies of movable and immovable creatures?, as earth, gravel, &c. Here the following verses (from the Uttaradhyayana XXXVI, 74-77) are to be made use of:
2. Orpiment, vermilion, realgar, SAsaka, antimony, coral, Abhrapaéala, Abhravdluka ; these are varieties of gross (earth-)bodies, and precious stones.
' E.g. when two bulls or elephants rush upon one another, sparks of fire are seen issuing from their horns or teeth. Fire is produced when two pieces of wood or stone are rubbed one against the other.
? According to the commentators, earth-bodies are produced in the shape of precious stones, in the head of snakes, of pearls in the teeth (sic) of elephants, and so in reeds, &c.
4. Kandana, red chalk, Hamsagarbha, Pulaka, and sulphur; Aandraprabha, lapis lazuli, Galakénta, and Sdryak4nta.
These beings feed on the humours of these manifold movable and immovable beings. (The rest as above.)
The remaining three paragraphs are similar (to those treating of) water-bodies. (36)
And again it has been said of old: all sorts of living beings, of manifold birth, origin, and growth, born in bodies, originated in bodies, grown in bodies, feeding on bodies, experience their Karman, are actuated by it, have their form and duration of life determined by Karman, and undergo changes through the influence of Karman. This you should know, and knowing it you will be careful and circumspect with regard to your food, and always exert yourself. (37) Thus I say.
FOURTH LECTURE, CALLED
RENUNCIATION OF ACTIVITY.
O long-lived (Gambfsvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ‘Renunciation of Activity. The contents of it are as follows:
BOOK 2, LECTURE 4. 399
It is the Self that may? not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid?, that may not consider the operations * of mind, speech, and body, that may not avoid and renounce sins.
not renounce (activity), that may be accustomed to act, that may adhere to errors, that may be prone to sin, that may be thoroughly ignorant, that may be thoroughly stolid?, that may not consider the operations * of mind, speech, and body, that may not avoid and renounce sins.
The Venerable One has said, ‘ He (i.e. the Self) is uncontrolled, unresigned, does not avoid and renounce -sins, is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider ¢ the operations of his mind, speech, and body, nor does see even a dream 5; still he commits sins ® (1)
The opponent says to the teacher: ‘There can be no sin, if (the perpetrator of an action) does not possess sinful thoughts, speech, and functions of the body, if he does not kill, if he has no internal organ, if he does not consider the operations of mind, speech, and body, if he does not see even a dream.’
1 “May’ is to render yavi=44pi. This word is used here to indicate that the reverse is true in other cases. This paragraph emphasises the Gaina doctrine that the Self or 4tman is the direct cause of all actions of an individual being, in opposition to the Sankhya philosophers who maintain the absolute inactivity of the purusha, and to the Bauddhas who deny the existence of a separate 4tman altogether.
® Literally, sleeping (sutta = supta).
5 Literally, speeches (vakka = vakya).
* We ought, perhaps, to translate: if he is not conscious of, &c.
5 T.e. when consciousness is fainter than in a dream.
* The doctrine of the Gainas is that Karman is the result of. the action of every being, even of those whose intellect or consciousness is not developed, as with the €kéndriyas or beings who possess but one organ of sense. The opponent, however, maintains that only conscious actions of intelligent beings bring about Karman. This question is discussed in the following paragraphs.
400 sOTRAKRITANGA.
What is the meaning of the opponent in making this statement ? ‘When there is a sinful mind, there is sin of the mind; when there is sinful speech, there is sin of the speech; when there is a sinful body, there is sin of the body. When one kills, possesses an internal organ, and considers the operations of mind, speech, and body, when one sees even a dream, then there is sin. Only he who has these qualities can commit sin.” The opponent goes on to say, ‘ Those who say: There is sin, though (the perpetrator of an action) does not possess sinful thoughts, speeches, and functions of the body, though he does not kill, though he does not possess an internal organ, though he does not consider the operations of mind, speech, and body, and though he does not see even a dream,—those who say this, are wrong.’ (2)
(The Af#arya says): ‘The Venerable One has illustrated this by the example of a murderer:
1 These words here and in the sequel are in Sanskrit; they probably are a gloss.
BOOK 2, LECTURE 4. 401
a murderer (who hates) a householder or his son or the king or his servant, resolves, on an occasion offering, to enter (the victim’s house) and to kill him when he finds an opportunity!. Is not this murderer who has formed this resolution?, (a man) who, day and night, whether sleeping or waking, is full of hostility and wrong; who is wicked and does harm through cruelty? An unbiassed opponent before whom this is laid, will answer: Indeed, he is!’ (4)
(The AZarya says): ‘As this murderer who has formed the above resolution is a man who (&c., all as in § 4, down to) does harm through cruelty—(and this holds good with regard to the five cardinal sins :) killing of living beings, &c. (and the passions:) anger, &c., (down to) the sin of wrong belief—so it has been said of him by the Venerable One: he? is uncontrolled, unresigned, he does not avoid and renounce sins, he is active, careless, prone to sin, thoroughly ignorant, thoroughly stolid. Though a fool does not consider the operations of his mind, speech, and body, nor does see even a dream, still he commits sins. (5)
As a murderer who entertains (murderous) intentions towards a householder, &c., is a man who (&c., all as in § 4, down to) does harm through cruelty ; so an ignorant man who entertains (cruel) intentions towards all sorts of living beings, is a man
? The Nagarguniyas have another reading (where, is not stated by Stlénka): If he sees no opportunity, or his proposed victim is always on his guard, he does not kill him, but he resolves in his mind: If I get an opportunity, or I find that man off his guard, I shall certainly kill him.
3 The original repeats the preceding passage in full. I abridge it here and in the sequel.
® T.e. every soul, even that of a being with but one organ of sense.
[45] pdp. 402 who (&c., all as in § 4, down to) does harm through cruelty. (6)
3 The original repeats the preceding passage in full. I abridge it here and in the sequel.
® T.e. every soul, even that of a being with but one organ of sense.
[45] pdp. 402 who (&c., all as in § 4, down to) does harm through cruelty. (6)
(An opponent might object): This is no good reasoning. (For) there are many living beings which one, during one’s whole life, never saw, nor heard of, nor cared for, nor took notice of. Towards these beings, therefore, one cannot (be said to) entertain (murderous) ‘intentions, nor to be one who, day and night, whether sleeping or waking, is full of hostility and wrong, (&c., the rest as in § 4). (7)}
(The Aédrya says): The Venerable One has refuted this by two illustrations, one of a sentient being, the other of a senseless being. The first is as follows: A sentient being, possessing five organs of sense and a developed internal organ, may with regard to the six classes of living beings, viz. earthbodies, (all down to) movable beings, impose some restriction upon himself; (e.g.) that he will meet his wants, or have them met by others, by means of earth-bodies only. His intention is: I shall meet my wants, or have them met by others, by means of earth-bodies only. His intention is not (to make use of) this or that (particular earth-body): he meets his wants, or has them met by others, by means of earth-bodies in general. With regard to them,
1 Silénka here makes it clear that the discussion, in the preceding paragraphs, is carried on in the form of a syllogism of five parts established in Hindu logics. § 1 contains the proposition, pratig#4, § 3 the cause, hétu, § 4 the exemplification, ud4harana or drish/anta, § 5 the upanaya or that part which shows that the hétu is in the subject of the syllogism, and § 6 the conclusion, nigamana. We thus see how deeply rooted in, and how genial to, the mind of the Hindus was the pa#A#Avayavam anumdnam or syllogism of five parts; for the author conforms to it, I dare say, unintentionally.
BOOK 2, LECTURE 4. 403
therefore, he is uncontrolled, unrestrained, does not avoid and renounce sins, The same applies to the remaining five classes of living beings.—Some one may meet his wants, or have them met by others, by means of the six classes of living beings. His intention is: I shall meet my wants, or have them met by others, by means of the six classes of living beings; it is not: by means of some particular beings. He meets his wants, (&c.) by means of living beings in general. With regard to them, therefore, he is uncontrolled, &c. (This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in § 1, down to) commits sins. (8)
(This holds good with the five cardinal sins): killing of living beings, &c., (and with the passions): anger, (&c., all down to) the sin of wrong belief. The Venerable One has said that such a creature, (&c., all as in § 1, down to) commits sins. (8)
The illustration of senseless beings is as follows : Senseless beings, viz. earth-bodies, (&c., all down to) plants, to which must be added, as a sixth item, some movable beings, which have no reason nor consciousness, nor intellect, nor mind, nor speech, in order to do something, or to have it done by others, or to consent to others’ doing it; these benighted creatures (are to be considered as murderers), are full of hostility and wrong (all as in § 4)! against all
1 If the passage were printed in full, the most glaring contradictions would stare the reader in the face. The cause hereof is not that the passage cannot correctly be rendered, but that the authors of the Sfitras always make use of set phrases whether all parts of them suit the case in hand or not. Sometimes we can avoid downright nonsense by selecting a somewhat different rendering from what was given in another part of the book; and so I do in the last sentence of this paragraph, But this is only a makeshift.
pd2p. 404 sorts of living beings. (This holds good with the five cardinal sins :) killing of living beings, &c., (and with the passions, all down to) the sin of wrong belief. Know this: though these beings have neither mind nor speech, yet as they cause pain, grief, damages, harm, and injury, they must be regarded as not abstaining from causing pain,.&c. (9)
Thus even senseless beings are reckoned instrumental in bringing about slaughter of living beings, (&c., all down to) the sin of wrong belief. Beings, whatever their origin, who were sentient (in one existence) will become senseless ones (in another) and vice versa. Not getting rid of, nor shaking off, nor annihilating, nor destroying their Karman, the thoroughly wicked and ignorant wander from the body of a senseless being into that of sentient ones, or from the body of a sentient being into that of senseless ones, or from the body of a sentient being into that of another, or from the body of a senseless being into that of another. The sentient beings and the senseless ones, both are wrong in their conduct and commit sins through cruelty. The Venerable One has said that such a (creature) is uncontrolled, (&c., all as in § 1, down to) commits sins, (10)
(The opponent asks): ‘What must one do or cause to ke done, in order to become controlled and restrained, to avoid and renounce sins?’ (The Aé#arya answers): The Venerable One has declared that the cause (of sins) are the six classes of living beings, earth-lives, &c. As I feel pain, so they do. Therefore they should not be injured or killed’.
1 T here abridge the text which is identical with II, 1, 48 f., Pp. 351.
BOOK 2, LECTURE 5. 405
As I feel pain, so they do. Therefore they should not be injured or killed’.
1 T here abridge the text which is identical with II, 1, 48 f., Pp. 351.
BOOK 2, LECTURE 5. 405
This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins) : slaughter of living beings, &c., (and of vices, all down to) the sin of wrong belief. He does not clean his teeth with a tooth-brush, he does not accept collyrium, emetics, and perfumes. Such a monk does not act nor kill, he is free from wrath, pride, deceit, and greed, he is calm and happy. The Venerable One says that such a (monk) is well controlled and restrained, does avoid and renounce sins, is not active, but careful and thoroughly wise. (11)
Thus I say.
FIFTH LECTURE,
CALLED
FREEDOM FROM ERROR.
A very clever (monk) who practises the vow of chastity, should not adopt the following (heretical) doctrines, nor behave badly in this religion. (1)
He should not believe that (this world) is without beginning or without end, eternal or not eternal, according to the argumentation (of heretics)". (2)
From these alternatives you cannot arrive at
1 The Gainas decide all such questions with the help of the syAdvada, which in an admirable way removes all difficulties; e.g. the world is eternal as far as that part is concerned which isp. 406 truth; from these alternatives you are, certainly, led to error. (3)
One should not say: that there will be an end of beings who (know and) teach the truth'; nor that all beings are not alike, nor that they shall be in (perpetual) bondage, or (that the prophets are) eternal. (4)
From these alternatives you cannot arrive at the truth, &c. (see verse 3). (5)
One should not say: the guilt of killing small and great animals is the same, or not the same. (6)
From these alternatives, &c. (7)
One should know that those who accept things especially prepared for them’, will be affected by demerit (in some cases), or will not be affected (where it is allowed by scripture). (8)
From these alternatives, &c. (9)
One should not maintain the identity of the audérika’, 4hdrika, and karmaza bodies, nor the substratum of the idea (sAmanya) ‘world’; it is not eternal as far as its ever-changing state is meant.
1 SAstfraA, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvaza and others not.
? AhakammAzi, see p. 131, note 7.
1 SAstfraA, teachers, here those who reach perfection. The meaning is that the world would become empty if all beings should reach perfection. This should not be maintained, nor the opposite opinion, that some beings are qualified for Nirvaza and others not.
? AhakammAzi, see p. 131, note 7.
5 The Gainas assume that each individual possesses five bodies :
(1) audarika, or the body that is seen; (2) karmaaa, receptacle of Karman, it is composed of Karman particles; (3) taigasa, a body composed of particles of fire, it causes digestion;
(4) &haraka, a subtile body of the soul, with which he goes to distant places (e.g. when a Aaturdasapfrvin goes to the Kévalin to clear up some doubt); (5) vaikriya, a subtile body which can be changed at will. All these ‘ bodies,’ except the first, are what in common language are called spirits or souls. We have here a Hindu counterpart of the belief in the plurality of souls shared
BOOK 2, LECTURE 5. 407
that everything cannot everywhere come into existence’, nor that it can. (10)
From these alternatives, &c. (11)
Do not maintain that the world does not exist, maintain that it exists. (12)
Do not maintain that Giva and Agtva do not exist, but that they exist. (13)
Do not maintain that Dharma and Adharma do not exist, but that they exist. (14)
Do not maintain that bondage and liberation do not exist, but that they exist. (15)
Do not maintain that virtue and vice? do not exist, but that they exist. (16)
Do not maintain that Asrava and the stoppage of Asrava do not exist, but that they exist. (17)
Do not maintain that the experiencing of the effect, and the annihilation of Karman do not exist, but that they exist. (18)
Do not maintain that activity and non-activity do not exist, but that they exist. (19)
by many ancient and modern nations. Compare the following verses quoted in Tylor, Origin of Culture, Chapter XI:
‘Bis duo sunt homini, manes, caro, spiritus, umbra: Quattuor haec loci bis duo suscipiunt.
Terra tegit carnem, tumulum circumvolat umbra Manes Orcus habet, spiritus astra petit.’
I am inclined to believe that the idea of the 4haraka and vaikriya sarfras is developed from the popular belief that the soul in sleep leaves the body and travels far away. Compare also the Sankhya terms vaikrzta and taigasa, Garbe, Die Sdmkhya- Philosophie, pp. 236, 249.
1 According to the commentator this is said against the Sankhya philosophy, for as everything is an effect of Prakrcti, and Prakriti is present everywhere, everything may come into existence everywhere.
* Puzyamandp4pam. The one is the good Karman (subham karmapudgalam) ; the other, the bad.
p. 408
Do not maintain that anger and pride do not exist, but that they exist. (20)
Do not maintain that deceit and greed do not exist, but that they exist. (21)
Do not maintain that love and hate do not exist, but that they exist. (22)
Do not maintain that the fourfold Circle of Births does not exist, but that it exists. (23)