Gaina Sûtras, Part II: The Uttarâdhyayana and Sûtrakritânga — SBE Vol. 45 (trans. Hermann Jacobi, 1895)

‘ That this was the primitive conception of the Vedic Hindus has been noted by Oldenberg, Die Religion des Veda, p. 317 f.

INTRODUCTION. XXXV

From the preceding remarks it will be evident that I do not agree with Bhandarkar ', who claims a late origin for Gainism, because, on some points, it entertains the same views as the Vaiséshika. The Vaiséshika philosophy may be briefly described as a philosophical treatment and systematical arrangement of those general concepts and ideas which were incorporated in the language, and formed therefore the mental property common to all who spoke or knew Sanskrit. The first attempts to arrive at such a natural philosophy may have been made at an early epoch; but the perfection of the system, as taught in the aphorisms of Kazada, could not be reached till after many centuries of patient mental labour and continuous philosophical discussion. In the interval between the origin and the final establishment of the system those borrowings may have taken place of which, rightly or wrongly, the Gainas may be accused. I must, however, remark that Bhandarkar believes the Gainas to hold, on the points presently to be discussed, a view ‘which is of the nature of a compromise between the Saénkhyas and the Védantins on the one hand and the Vaiséshika on the other.’ But for our discussion it makes no difference whether direct borrowing or a compromise between two conflicting views be assumed. The points in question are the following: (1) both Gainism and Vaiséshika embrace the Kriy4v4da, i.e. they maintain that the soul is directly affected by actions, passions, &c.; (2) both advocate the doctrine of asatk4rya, i.e. that the product is different from its material cause, while the Véd4nta and Sankhya hold that they are the same (satkArya); (3) that . they distinguish qualities from their substratum (dravya). The latter item has been discussed above; we have to deal, therefore, with the first two only. It will be seen that the opinions under (1) and (2) are the common-sense views ; for that we are directly affected by passions, and that the product is different from its cause, e.g. the tree from the seed, will always and everywhere be the prim4 facié con-

» See his Report for 1883-84, p. 101 f. c2

XXXVI GAINA SOTRAS.

the tree from the seed, will always and everywhere be the prim4 facié con-

» See his Report for 1883-84, p. 101 f. c2

XXXVI GAINA SOTRAS.

clusion of an unbiassed mind, or rather will appear as the simple statement of what common experience teaches. Such opinions cannot be regarded as characteristic marks of a certain philosophy, and their occurrence in another system need not be explained by the assumption of borrowing. The case would be different if a paradoxical opinion were found in two different schools; for a paradoxical opinion is most likely the product of but one school, and, when once established, it may be adopted by another. But such opinions of the Vaiséshika, as are the result of a peculiar train of reasoning, e.g. that space (dis) and air (4k4sa) are two separate substances, do not recur in Gainism. For in it, as well as in the older Brahmanical systems, Védanta and Sankhya, space and air are not yet distinguished from one another, but 4k4sa is made to serve for both.

Some other instances of difference in fundamental doctrines between Vaiséshikas and Gainas are, that according to the former the souls are infinite and all-pervading, while to the latter they are of limited dimensions, and that the Vaiséshikas make dharma and adharma qualities of the soul, while, as has been said above, the Gainas look on them as a sort of substances. In one point, however, there is some resemblance between a paradoxical Vaiséshika opinion and a distinct Gaina doctrine. According to the Vaiséshika there are four kinds of bodies: bodies of earth, as those of men, animals, &c.; bodies of water in the world of Varuza; bodies of fire in the world of Agni; and bodies of wind in the world of Vayu. This curious opinion has its counterpart in Gainism ; for the Gainas, too, assume Earthbodies, Water-bodies, Fire-bodies, and Wind-bodies. However, these elementary bodies are the elements or the most minute particles of them, inhabited by particular souls. This hylozoistic doctrine is, as I have said above, the outcome of primitive animism, while the Vaiséshika opinion, though probably derived from the same current of thought, is an adaptation of it to popular mythology. I make no doubt that the Gaina opinion is much more primitive and

INTRODUCTION. XXXVIi

belongs to an older stage in the development of philosophical thought than the Vaiséshika assumption of four kinds of bodies.

I make no doubt that the Gaina opinion is much more primitive and

INTRODUCTION. XXXVIi

belongs to an older stage in the development of philosophical thought than the Vaiséshika assumption of four kinds of bodies.

Though I am of opinion that between Vaiséshika and Gainism no such connection existed as could be proved by borrowings of the one system from the other, still I am ready to admit that they are related to each other by a kind of affinity of ideas. For the fundamental ideas of the Védantins and SAnkhyas go directly counter to those of the Gainas, and the latter could not adopt them without breaking with their religion. But they could go a part of their way together with the Vaiséshika, and still retain their religious persuasion. We need, therefore, not wonder that among the writers on the Nydya-Vaiséshika some names of Gainas occur. The Gainas themselves go still farther, and maintain that the Vaiséshika philosophy was established by a schismatical teacher of theirs, K/aluya Rohagutta of the Kausika Gétra, with whom originated the sixth schism of the Gainas, the Trairdsika-matam, in 544 A.V.1(18 A.D.) The details of this system given in the Avasyaka, vv. 77-83, are apparently reproduced from Kan4da’s Vaiséshika Darsana; for they consist in the enumeration of the six (not seven) categories with their subdivisions, among which that of qualities contains but seventeen items (not twenty-four), and those identical with Vaiséshika Darsana I, 1, 6.

I believe that in this case, as in many others, the Gainas claim more honour than is their due in connecting every Indian celebrity with the history of their creed. My reason for doubting the correctness of the above Gaina legend is the following. The Vaiséshika philosophy is reckoned as one of the orthodox Brahmanical philosophies, and it has chiefly, though not exclusively, been cultivated by orthodox Hindus. We have, therefore, no reason for doubting that they have misstated the name and Gétra of the author of the Sitras, viz. Kanada of the Kasyapa Gétra. No trace

* See Indische Studien, vol. xvii, p. 116 ff. C3

XXXVIli GAINA SOTRAS.

has been found in Brahmanical literature that the name of the real author of the Vaiséshika was Réhagupta, and his Gétra the Kausika Gétra ; nor can Réhagupta and KanAda be taken as different names of the same person, because their Gétras also differ. KAms4da, follower of KamAda, means etymologically crow-eater, owl; hence his system has been nicknamed Auldkya Darsana, owl-philosophy1. In Réhagupta’s second name, KAuluya, which stands for Shaduldka’, allusion is made to the ‘ owl,’ probably to the KanAdas; but the Gainas refer ulika to the Gétra of the Réhagupta, viz. Kausika’, which word also means owl. As the unanimous tradition of the Brahmans deserves the preference before that of the Gainas, we can most easily account for the latter by assuming that Réhagupta did not invent, but only adopted the Vaiséshika philosophy to support his schismatical views.

Kausika’, which word also means owl. As the unanimous tradition of the Brahmans deserves the preference before that of the Gainas, we can most easily account for the latter by assuming that Réhagupta did not invent, but only adopted the Vaiséshika philosophy to support his schismatical views.

About the two works translated in this volume, the Uttaradhyayana and Sftrakritanga, I have little to add to the remarks of Professor Weber in the Indische Studien, vol. xvi, p. 259 ff., and vol. xvii, p. 43 ff. The Sdtrakrztanga is probably the older of the two, as it is the second Anga, and the Angas obtain the foremost rank among the canonical books of the Gainas, while the Uttaradhyayana, the first Malasftra, belongs to the last section of the SiddhAnta. According to the summary in the fourth Anga the object of the Sdtrakritanga is to fortify young monks against the heretical opinions of alien teachers, to confirm them in the right faith, and to lead them to the highest good. This description is correct on the whole, but not exhaustive, as will be seen by going over our table of contents. The work opens with the refutation of heretical doctrines, and the same object is again treated at greater length in the

1 See my edition of the Kalpa Sfitra, p. 119.

® Literally Six-owl. The number six refers to the six categories of the Vaiséshika.

* Part i, p. 290. But in the legend translated by Professor Leumann, lc, p. 121, his Gétra is called XKAafld.

INTRODUCTION, XXXIX

First Lecture of the Second Book. It is followed in the First Book by Lectures on a holy life in general, on the difficulties a monk has to overcome, especially the temptations thrown in his way, the punishment of the unholy, and the praise of Mahavira as the standard of righteousness. Then come some Lectures on cognate subjects. The Second Book, which is almost entirely in prose, treats of similar subjects, but without any apparent connection of its parts. It may therefore be considered as supplementary, and as a later addition to the First Book. The latter was apparently intended as a guide for young monks". Its form, too, seems adapted to this purpose; for it lays some claim to poetical art in the variety of the metres employed, and in the artificial character of some verses. It may, therefore, be considered as the composition of one author, while the Second Book is a collection of tracts which treat on the subjects discussed in the first.

It may, therefore, be considered as the composition of one author, while the Second Book is a collection of tracts which treat on the subjects discussed in the first.

The Uttaradhyayana resembles the Sdtrakritanga with regard to its object and part of the subjects treated ; but it is of greater extent than the original part of the Sdtrakritanga, and the plan of the work is carried out with more skill. Its intention is to instruct a young monk in his principal duties, to commend an ascetic life by precepts and examples, to warn him against the dangers in his spiritual career, and to give some theoretical information. The heretical doctrines are only occasionally alluded to, not fully discussed ; apparently the dangers expected from that quarter grew less in the same measure as time advanced and the institutions of the sect were more firmly established. Of more importance to a young monk seems to have been an accurate knowledge of animate and inanimate things, as a rather long treatise on this subject has been added at the end of the book.—Though there is an apparent plan in the selection and arrangement of the single Lectures, still it is open to doubt whether they were all composed by one

1 According to an old tradition (see Indische Studien, vol. xvi, p. 223) the Sitraky#téiga is studied in the fourth year after the ordination of a monk.

xl GAINA SOTRAS., author, or only selected from the traditional literature, written or oral, which among the Gainas, as everywhere else, must have preceded the formation of a canon. I am inclined to adopt the latter alternative, because there is a greater variety of treatment and style in the different parts than seems compatible with the supposition of one author, and because a similar origin must be assumed for many works of the present canon.

At what time the works under discussion were composed or brought into their present shape is a problem which cannot be satisfactorily solved. As, however, the reader of the present volume will naturally expect the translator to give expression to his personal conviction on this point, I give my opinion with all reserve, viz. that most parts, tracts, or treatises of which the canonical books consist, are old; that the redaction of the Angas took place at an early period (tradition places it under Bhadrabahu) ; that the other works of the Siddhanta were collected in course of time, probably in the first centuries before our era, and that additions or alterations may have been made in the canonical works till the time of their first edition under Devardhiganin (980 A.V.= 454 A.D.)

I have based my translation of the Uttaradhyayana and Sftrakztaénga on the text adopted by the oldest commentators I could consult. This text differs little from that of the MSS. and the printed editions. I had prepared a text of my own from some MSS. at my disposal, and this has served to check the printed text.

This text differs little from that of the MSS. and the printed editions. I had prepared a text of my own from some MSS. at my disposal, and this has served to check the printed text.

The Calcutta edition of the Uttaradhyayana (Samvat 1936 = 1879 A.D.) contains, besides a Guzerati gloss, the Sitradipika of Lakshmivallabha, pupil of Lakshmikirtigazin of the Kharatara Gakkha. Older than this commentary is the 7ika of Dévéndra, which I have made my principal guide. It was composed in Samvat 1179 or 1123 A.D., and is confessedly an abstract from SAnty4harya’s Vritti, which I have not used. But I have had at my disposal an illuminated old MS. of the Avadri, belonging to the

INTRODUCTION. xli

Strassburg University Library. This work is apparently an abstract from the Vitti of Santy4#4rya, as in a great many passages it almost verbally agrees with Dévéndra’s work.

The Bombay edition of the Sdtrakriténga (Samvat 1936 or 1880 A.D.) contains three commentaries: (1) Silanka’s 7ika, in which is incorporated Bhadrabahu’s Niryukti. This is the oldest commentary extant ; but it was not without predecessors, as Silanka occasionally alludes to old commentators. Silanka lived in the second half of the ninth century A.D., as he is said to have finished his commentary on the Af4ranga Sdtra in the Saka year 798 or 876 A.D. (2) The Dipika, an abstract from the last by Harshakula, which was composed in Samvat 1583 or 1517 A.D. Ihave also used a MS. of the Dipika in my possession. (3) Pasakandra’s Balavabédha, a Guzeratt gloss.—My principal guide was, of course, Silanka; when he and Harshakula agree, I refer to them in my notes as the ‘commentators;’ I name Silanka when his remark in question has been omitted by Harshakula, and I quote the latter when he gives some original matter of interest. I may add that one of my MSS. is covered with marginal and interlinear glosses which have now and then given me some help in ascertaining the meaning of the text.

H. JACOBI.

Bonn :
November, 1894.

ADDITIONAL NOTE.

I may here add a remark on the Parable of the Three Merchants, see p. 29 f,, which agrees with Matthew xxv. 14 and Luke xix. 11. It seems, however, to have had a still greater resemblance to the version of the parable in The Gospel according to the Hebrews, as will appear from the following passage from Eusebius’ Theophania (ed. Migne’s Patrologia Graeca, iv. 155), translated by Nicholson, The Gospel according ta the Hebrews (London, 1879): ‘The Gospel, which comes to us in Hebrew characters, has directed tue threat not against the hider, but against the abandoned liver. For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.’ I owe this quotation to my colleague Arnold Meyer.

For it has included three servants, one which devoured the substance with harlots and flute-women, one which multiplied, and one which hid the talent: one was accepted, one only blamed, and one shut up in prison.’ I owe this quotation to my colleague Arnold Meyer.

Taking into consideration (1) that the Gaina version contains only the essential elements of the parable, which in the Gospels are developed into a full story ; and (2) that it is expressly stated in the Uttaradhyayana VII, 15 that ‘this parable is taken from common life,’ I think it probable that the Parable of the Three Merchants was invented in India, and not in Palestine.

H. J.

UTTARADHYAYANA. |

»

UTTARADHYAYANA.

FIRST LECTURE

ON DISCIPLINE.

I shall explain in due order the discipline of a
houseless monk, who has got rid of all worldly ties.
Listen to me. (1)

A monk who, on receiving an order! from his superior *, walks up to him, watching his nods and motions, is called well-behaved. (2)

But a monk who, on receiving an order from his superior, does not walk up to him, being insubordinate and inattentive, is called ill-behaved. (3)

As a bitch with sore ears is driven away every-

1 An&-niddésa-karé, Agia is the order itself; nirdésa, the assent to it.

* The original has the plural instead of the singular. It takes great liberties in this respect, and the commentators constantly call to help a vakanavyatyaya or lingavyatyaya, exchange of number or gender, as the case may be. It is impossible in the translation to follow the original in this respect, and useless to note all such grammatical blunders. The. conclusion we may draw from them is that in the spoken language many grammatical forms which in the literary language continued to be used, were on the point of dying out or had already actually become obsolete. I am almost sure that the vernacular of the time when the Sfitras were composed began to drop the distinction between the singular and plural in the verb. It was, however, artificially revived in the literary M&harAshért of later days.

[45] Bp. 2 where, thus a bad, insubordinate, and talkative (pupil) is turned out. (4)

As a pig leaves a trough filled with grain to feed on faeces, so a brute (of a man) turns away from virtue, and takes to evil ways. (5)

Hearing a man thus compared to a dog and a pig, he who desires his own welfare, should adhere to good conduct. (6)

Therefore be eager for discipline, that you may acquire righteousness; a son of the wise’, who desires liberation, will not be turned away from anywhere. (7)

One should always be meek, and not be talkative in the presence of the wise; one should acquire valuable knowledge, and avoid what is worthless. (8)

When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9)

(8)

When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men. (9)

He should do nothing mean’, nor talk much; but after having learned his lesson, he should meditate by himself. (10)

? Buddhaputta. Buddha is here and in the sequel explained by &&4rya, teacher. The word is in the crude form, not in the inflected form, as the nominative would not suit the metre. Liberties of this kind are frequently met with in our text.

* Niédgasshi=niydgarthin. It is always explained and usually means méksh4rthin. But here and in verse 20 niyéga has perhaps its common meaning: appointment, order. In that case we must translate: he who waits for an order. .

® Kandaliya, literally, he should not demean himself like a K4&nd4la. The commentators, however, divide the word in kanda, violent, hot, and alika, untrue, false. This explanation is too artificial to be accepted, though the meaning comes to the same thing.

LECTURE I. 3

If he by chance does anything mean, he should never deny it, but if he has done it, he should say: ‘I have done it;’ if he has not done it, ‘I have not done it.’ (11)

He should not, in every case, wait for the express command (of the teacher) like an unbroken horse for the whip (of the rider), but like a broken horse which sees the whip (of the rider) he should commit no evil act. (12)

Disobedient, rough speaking, ill-behaved pupils will exasperate even a gentle teacher; but those will soon win even a hot-tempered teacher who humour him and are polite. (13)

He should not speak unasked, and asked he should not tell a lie; he should not give way to his anger, and bear with indifference pleasant and unpleasant occurrences. (14)

Subdue your Self, for the Self is difficult to subdue; if your Self is subdued, you will be happy in this world and in the next. (15)

Better it is that I should subdue my Self by selfcontrol and penance, than be subdued by others with fetters and corporal punishment. (16)

He should never do anything disagreeable to the wise!, neither in words nor deeds, neither openly nor secretly. (17)

He should not (sit) by the side of the teacher, nor before him, nor behind him; he should not touch (the teacher’s) thigh with his own, nor answer his call from the couch. (18)

A well-behaved monk should not sit on his hams,

1 Buddh&szam, i.e. the superiors.

* Palhatthiya = paryastika: so that his clothes cover his knees and shanks.

B2

4 UTTARADHYAYANA.

nor cross his arms’, nor stretch out his legs, nor stand (too) close to his teacher. (19)

If spoken to by the superior, he should never remain silent, but should consider it as a favour; asking for his command?, he should always politely approach his teacher. (20)

If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (21)

(20)

If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively. (21)

He should never ask a question when sitting on his stool or his bed, but rising from his seat* and coming near, he should ask him with folded hands. (22)

When a pupil who observes the above rules of conduct, questions the teacher about the sacred text, its meaning, or both, he should deliver it according to tradition. (23)

A monk should avoid untruth, nor should he speak positively (about future things, his plans, &c-) ; he should avoid sinful speech, and always keep free from deceit. (24)

He should not tell anything sinful or meaningless‘

1 Pakshapinda.

2 NiyagassAi or nidgaé/hi. The commentator explains it, as in verse 7, by ‘desiring liberation.’

*> Ukkudué. The commentator explains it by mukt4sanaA, karanatah padapuakhanddigatah.

‘In illustration of this the commentator (Dévéndra) quotes the following verse: ésha bandhy4suté yati khapushpakrstasékharah | mrigatrishnimbhasi sn4tah sasasringadhanurdharas ' There goes the son of a barren woman, bearing a chaplet of sky-flowers, having bathed in the water of a fata morgana, and carrying a bow made of a hare’s horn.

LECTURE L 5

or hurtful, neither for his own sake nor for anybody else’s, nor without such a motive. (25).

In barbers’ shops’ or houses, on the ground separating two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her. (26)

Any instruction the wise ones? may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit. (27)

(The teacher's) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk. (28)

Wise, fearless monks consider even a rough instruction asa benefit, but the fools hate it, though it produces patience and purity of mind. (29)

He should occupy a low, firm seat, which does not rock; seldom rising and never without a cause, he should sit motionless. (30)

At the right time a monk should sally forth, and he should return at the right time; avoiding to do anything out of time, he should do what is appropriate for each period of the day. (31)

A monk should not approach (dining people) sitting in a row, but should collect alms that are freely given; having begged according to the sanctioned rules, he should eat a moderate portion at the proper time. (32)

A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party ; another monk should not pass him to get the start of him. (33)

* Samara, explained by the commentator barbers’ shop or smithy, with the addition that it includes all places of low people.

* Buddh4d.

6 UTTARADHYAYANA.

(33)

• * Samara, explained by the commentator barbers’ shop or smithy, with the addition that it includes all places of low people.
• * Buddh4d.

p. 6

Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted! food that was prepared for somebody else®. (34)

In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed. (35)

A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweetened *, (36)

(The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse. (37)

(A bad pupil thinks :) ‘I get but knocks and boxes on the ear, hard words and blows;’ and he believes a teacher who instructs him well, to be a malevolent man. (38)

A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation*; but a malevolent pupil imagines himself treated like a slave. (39)

He should not provoke his teacher’s anger, nor

1 Phasuya, translated prasuka, and explained : free from living beings.

* Parakada, prepared for the householder or some other person, but not for the monk himself.

* The translation of the terms in this verse is rather conjectural, notwithstanding the explanations in the commentary.

‘ I translate according to the interpretation of the commentator, which is probably right; but the text sets all rules of grammar at defiance.

LECTURE I. 7

should he himself grow angry; he should not offend the teacher nor irritate him by proclaiming his faults’. (40)

Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again. (41)

He who adopts the conduct which the wise ones? have attained by their virtues and always practised, will not incur blame. (42)

Guessing the teacher's thoughts and the purport of his words, one should express one’s assent, and execute (what he desires to be done). (43)

An excellent pupil needs no express directions, or he is (at least) quickly directed ; he always carries out his duties as he is told. (44)

An intelligent man who has learned (the sacred texts) takes his duties upon himself*, and he becomes renowned in the world; as the earth is .the dwelling of all beings, so he will be a dwelling of all duties. (45)

When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct‘, are satisfied (with a pupil), they will make over to him their extensive and weighty® knowledge of the sacred texts. (46)

His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher

(46)

His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher

1 Literally, search for the goad.

* Buddha.

> Namaiti, literally, bows down.

¢ Puvvasamthuya = pfirvasamstuta. Besides the meaning rendered in my translation the commentator proposes another: already famous.

5 Aéthiya = arthika, having an object or purpose, viz. méksha; it is therefore frequently rendered: leading to liberation.

p. 8

by his good acts; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows. (47) Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha’, or a god of great power and small imperfections. (48) Thus I say’.

SECOND LECTURE.
ON TROUBLES®,

O long-lived (Gambdsvamin)! I (Sudharman) have heard the following Discourse‘ from the Venerable (MahAvira) :

Here‘, forsooth, the Venerable Ascetic Mah4vira of the KAasyapa Gétra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant.

1 T.e. a liberated or perfected soul.

* Ti bémi=iti bravimi. These words serve to mark the end of every chapter in all canonical books; compare the Latin dixi.

* Parfsaha, that which may cause trouble to an ascetic, and which must be cheerfully borne.

* The commentator (Dévéndra) says that when Mahavira spoke, he was understood by all creatures, whatever was their language. He quotes the following verse: dév4 dévim nara nfrim sabards Aapi sibarim | tiryarho pi fa tairashim méniré bhagavadgiram i The gods, men, Sabaras, and animals took the language of the Lord for their own. Cf. Acts ii. rx.

5 I.e. in our creed or religion. This is generally the meaning of the word iha, here, opening a sentence.

LECTURE II. 9

These, then, are the twenty-two troubles declared by the Venerable Ascetic Mah4vira, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant :

1. diga##& (gugups4)-partsah4, hunger ;

2. pivasa (pipas4)-p., thirst ;

3. stya (stta)-p., cold;

4. usiza (ushaa)-p., heat;

5. damsamasaya (damsamasaka)-p., gad-flies, and gnats’;

6. a#éla-p., nakedness? ;

7. arati-p., to be discontented with the objects of control.

8. itthi (strt)-p., women ;

g. Aariy4 (kary4)-p., erratic life ;

10. nisthiyA (naishédhiki)-p., place for study ;

II. segg4 (sayy4)-p., lodging ;

12. akkésa (Akr6ésa)-p., abuse ;

13. vaha (vadha)-p., corporal punishment ;

14. gayanA (y4éan4)-p., to ask for something ;

15. alabha-p., to be refused ;

16. réga-p,, illness ;

17. tava-ph4sa (tvzmasparsa), pricking of grass;

18. galla-p., dirt ;

19. sakkarapurakk4ra (satk4rapura#k4ra)-p., kind and respectful treatment;

20. panna (prag#4)-p., understanding ;

21. annaza (ag#ana)-p., ignorance ;

alabha-p., to be refused ;

16. réga-p,, illness ;

17. tava-ph4sa (tvzmasparsa), pricking of grass;

18. galla-p., dirt ;

19. sakkarapurakk4ra (satk4rapura#k4ra)-p., kind and respectful treatment;

20. panna (prag#4)-p., understanding ;

21. annaza (ag#ana)-p., ignorance ;

22, sammatta (samyaktva)-p., righteousness.

’ This is to include all biting or stinging insects, as lice, &c. * This is binding on the Ginakalpikas only, not on common monks.

p. 10

1The enumeration of the troubles has been delivered by the K4syapa?, I shall explain them to you in due order. Listen to me. (1)

1. Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it. (2)

Though emaciated like the joint of a crow’s (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind. (3)

2. Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things); he should try to get distilled® water. (4)

Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst). (5)

3. If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the Gina. (6)

‘I have no shelter and nothing to.cover my skin, therefore I shall make a fire to warm myself ;’ such a thought should not be entertained by a monk. (7)

? The preceding part of this lecture is in prose, the rest is in sl6ka. The numbers placed before the verses refer to the above enumeration of the troubles. It will be seen that two stanzas are allotted to each of them.

® Le. Mahavira, who belonged to the Gétra of KAsyapa.

® Vigada=vikrita. It means water which by boiling or some other process has become so changed that it may be regarded as lifeless.

LECTURE II. II

4. If he suffers from the heat of hot things, or from the heat of his body, or from the heat of summer, he should not lament the loss of comfort. (8) .

A wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan himself. (9)

5. Suffering from insects a great sage remains undisturbed. As an elephant at the head of the battle kills the enemy, so does a hero (in selfcontrol conquer the internal foe). (10)

He should not scare away (insects), nor keep them off, nor be in the least provoked to passion by them. Tolerate living beings, do not kill them, though they eat your flesh and blood. (11)

6. ‘ My clothes being torn, I shall (soon) go naked,’ or ‘I shall get a new suit;’ such thoughts should not be entertained by a monk. (12)

At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it. (13)

(11)

6. ‘ My clothes being torn, I shall (soon) go naked,’ or ‘I shall get a new suit;’ such thoughts should not be entertained by a monk. (12)

At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it. (13)

7. A houseless and poor monk who wanders from village to village may become tired of ascetic life: he should bear this trouble. (14)

A sage should turn away from this discontent; . he should wander about free from sins, guarded in himself, a tabernacle (as it were) of the Law, doing no actions, and perfectly passionless. (15)

8. In this world men have a natural liking for women; he who knows (and renounces) them, will easily perform his duties as a Sramama. (16)

A wise man who knows that women are a slough, as it were, will get no harm from them, but will wander about searching for the Self. (17)

p. 12

9. Alone, living on allowed food’, he should wander about, bearing all troubles, in a village or a town or a market-place or a capital. (18)

Different (from other men) a monk should wander about, he should acquire no property; but not being attached to householders, he should live without a fixed residence. (19)

10. In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one. (20)

Sitting there he should brave all dangers; when seized with fear, he should not rise and go to some other place. (21)

11. A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will. (22)

Having obtained a good or bad lodging in an empty house’, he should stay there thinking: ‘ What does it matter for one night?’ (23)

12. If a layman abuses a monk, he should not grow angry against him; because he would be like a child *, a monk should not grow angry. (24)

If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart. (25)

13. A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts; knowing patience to be the highest good, a monk should meditate on the Law. (26)

1 L&dha; see also note on XVII, 2.

• * I.e. in which there are no women.
• * Or like an ignorant man, bala.

LECTURE II. 13

If somebody strikes a restrained, resigned Sramaza somewhere, he should think: ‘I have not lost my life.’ (27)

14. It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging. (28)

The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour; but he should not think that it would be better to live as a householder. (29)

15. He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30)

(29)

15. He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not. (30)

‘I get nothing to-day, perhaps I shall get something to-morrow ;’ a monk who thinks thus, will not be grieved by his want of success. (31)

16. If any misfortune' happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him. (32)

He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true Sramaza by neither acting himself nor causing others to act. (33)

17. When a naked, rough, restrained ascetic lies on the grass, his body will be hurt. (34)

In the sun his pain will grow insupportable ; still a monk, though hurt by the grass, will not use clothes *. (35)

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

1 Viz. if he falls sick. * Tantuga, what is manufactured from threads.

p. 14

He should bear (all this), waiting for the destruction of his Karman}, (and practising) the noble, excellent Law; he should carry the filth on his body till he expires. (37)

19. It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house): a monk should evince no predilection for men of this sort, who show him such marks of respect. (38)

Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry afterwards (for not having got them). (39)

20. ‘Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody anywhere®.’ (40)

‘Afterwards, however, actions productive of ignorance take effect.’ Therefore comfort yourself, knowing the consequences of actions. (41)

21. ‘It was of no use to turn away from the lust of the senses and to live restrainedly, for I do not properly recognise good and bad things.’ (42)

‘Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.’ (43)

22. A monk should not think: ‘ There is, indeed, no life to come, nor an exalted state to be acquired by penances ; in short, I have been deceived.’ (44)

A monk should not think: ‘ Those lied who said that there were, are, and will be Ginas.’ (45)

? Nirgar4. * The commentators refer the word ‘anywhere’ to the place or object of the former actions.

LECTURE III. 15

All these troubles have been declared by the Kasyapa. A monk should not be vanquished by them, when attacked by any anywhere.

Thus I say.

THIRD LECTURE.
THE FOUR REQUISITES.

Four things of paramount value are difficult to obtain here by a living being: human birth, instruction in the Law, belief in it, and energy in self-control. (1)

A monk should not be vanquished by them, when attacked by any anywhere.

Thus I say.

THIRD LECTURE.
THE FOUR REQUISITES.

Four things of paramount value are difficult to obtain here by a living being: human birth, instruction in the Law, belief in it, and energy in self-control. (1)

I. The universe is peopled by manifold creatures, who are, in this Sams4ra, born in different families and castes for having done various actions. (2)

Sometimes they go to the world of the gods,
sometimes to the hells, sometimes they become
Asuras in accordance with their actions. (3)

Sometimes they become Kshattriyas, or Kand4las
and Bukkasas, or worms and moths, or (insects called)
Kunthu? and ants. (4)

Thus living beings of sinful actions, who are born again and again in ever-recurring births, are not disgusted with the Samsara, but they are like warriors (never tired of the battle of life). (5)

Living beings bewildered through the influence of their actions, distressed and suffering pains, undergo misery in non-human births. (6)

But by the cessation of Karman, perchance, living

1 About the Kunthu see below, Thirty-sixth Lecture, v. 138 and note.

p. 16

beings will reach in due time a pure state and be born as men. (7)

II. And though they be born with a human body, it will be difficult for them to hear the Law, having heard which they will do penances, combat their passions and abstain from killing living beings. (8)

III. And though, by chance, they may hear the Law, it will be difficult for them to believe in it; many who are shown the right way, stray from it. (9)

IV. And though they have heard the Law and believe in it, it is difficult for them to fulfill it strenuously ; many who approve of the religion, do not adopt it. (10)

Having been born as a man, having heard the Law, believing in it, and fulfilling it strenuously, an ascetic should restrain himself and shake off sinfulness. (11)

The pious obtain purity, and the pure stand firmly in the Law: (the soul afterwards) reaches the highest Nirv4aa, being like unto a fire fed with ghee. (12)

Leave off the causes of sin, acquire fame through patience! (A man who acts up to this) will rise to the upper regions after having left this body of clay. (13)

The Yakshas who are gifted with various virtues, (live in the heavenly regions, situated) one above the other, shining forth like the great luminaries, and hoping never to descend thence. (14)

Intent on enjoying divine pleasures and changing their form at will, they live in the upper Kalpa heavens many centuries of former? years. (15)

1 One ‘former’ (pfirva) year consists of 7,560 millions of common years. The idea that years were longer when the world was still young, is apparently suggested by the experience which everybody will have made, that a year seemed to us an enormously long time when we were young, and the same space of time

LECTURE III. 17

The idea that years were longer when the world was still young, is apparently suggested by the experience which everybody will have made, that a year seemed to us an enormously long time when we were young, and the same space of time

LECTURE III. 17

The Yakshas, having remained there according to their merit, descend thence at the expiration of their life and are born as men.

Men are of ten kinds. (16)

Fields and houses, gold, cattle, slaves and servants: where ‘these four goods, the causes of pleasure, are present, in such families he is born’. (17)

He will have friends and relations, be of good family, of fine complexion, healthy, wise, noble, famous, and powerful. (18)

After having enjoyed, at their proper time, the unrivalled pleasures of human life, he will obtain true knowledge by his pure religious merit acquired in a former life. (19)

appears to us shorter and shorter as we advance in life. A similar analogy with our life has probably caused the belief in the four ages of the world, shared by the Hindus and the ancients, For does not childhood to most of us appear the happiest period of our life, and youth better still than the time of full-grown manhood? As in retrospect our life appears to us, so primitive man imagines the life of the world to have been: the first age was the best and the longest, and the following ages grew worse and worse, and became shorter at the same time. This primitive conceit was by the ancients combined with the conceit of the year, so that the four ages were compared with the four seasons of the year. Something similar seems to have happened in India, where, however, there are three or six seasons. For the Gainas seem to have originally divided one Eon into six minor periods. Now the year was frequently compared to a wheel, and this second metaphor was worked out by the Gainas. They named the six minor periods aras, literally spokes of a wheel, and divided the whole Eon into one descending part (of the wheel), avasarpiai, and one rising part, utsarpinf. These Avasarpiais and Utsarpiais are probably a later improvement, and the Eon originally contained but six Aras. But if there were indeed twelve Aras from the beginning, they must have been suggested by the twelve months of the year.

1 This is the first of the ten kinds of men mentioned above; the remaining nine are enumerated in the following verse.

[45] Cc

p. 18

Perceiving that the four requisites are difficult to obtain, he will apply himself to self-control, and when by penances he has shaken off the remnant of Karman, he will become an eternal Siddha. (20)

Thus I say.

FOURTH LECTURE.
IMPURITY.

You cannot prolong your life}, therefore be not careless ; you are past help when old age approaches. Consider this: what (protection) will careless people get, who kill living beings and do not exert themselves? (1)

(20)

Thus I say.

FOURTH LECTURE.
IMPURITY.

You cannot prolong your life}, therefore be not careless ; you are past help when old age approaches. Consider this: what (protection) will careless people get, who kill living beings and do not exert themselves? (1)

Men who adhering to wrong principles acquire wealth by evil deeds, will lose it, falling into the snares (of their passions) and being held captive by their hatred. (2)

As the burglar? caught in the breach of the wall perishes by the work the sinner himself had executed, thus people in this life and the next cannot escape the effect of their own actions. (3)

If a man living in the Sams4ra does an action for the sake of somebody else, or one by which he him-

* A similar expression is used in SQtrakretanga I, 2, 2, 21.

* Dévéndra relates two stories of burglars, one of which is supposed to be hinted at in the text. It comes to this. A burglar is caught, in the breach he had excavated, by the owner of the house, who takes hold of his feet protruding from the breach. But the burglar’s companion tries to drag him out from the other side of the wall. In this position he is smashed by the upper part of the wall coming down.

LECTURE IV. 19

self also profits, then, at the time of reaping the fruit of his actions, his relations will not act as true relations (i.e. will not come to his help). (4)

Wealth will not protect a careless man in this world and the next. Though he had seen the right way, he does not see it, even as one in the dark whose lamp has suddenly been put out. (5)

Though others sleep, be thou awake! Like a wise man, trust nobody, but be always on the alert; for dangerous is the time and weak the body. Be always watchful like a Bhérusda? bird! (6)

A monk should step carefully in his walk (i.e. in his life), supposing everything to be a snare for him. First he must bestow care on his life till he wins the stake (viz. enlightenment), and afterwards he should despise it, annihilating his sins. (7)

By conquering his will, (a monk) reaches liberation, as a well-broken horse which is clad in harness (goes to battle). Be watchful in your young years; for thereby a monk quickly obtains liberation. (8)

‘If he does not get (victory over his will) early, he will get it afterwards;’ such reasoning? presupposes the eternity of human life. But such a man despairs when his life draws to its close, and the dissolution of his body approaches. (9)

One cannot quickly arrive at discernment ; therefore one should exert one’s self, abstain from pleasures, understand the world, be impartial like

1 Each of these birds has two necks and three legs.

* Upama. Literally translated: ‘this is the comparison of those who contend that life is eternal.’ The commentator gives a forced interpretation of the first part of the verse to bring about a comparison. But the meaning ‘comparison’ will not suit the context, the word must here mean: conclusion, reasoning.

C2

p. 20

But the meaning ‘comparison’ will not suit the context, the word must here mean: conclusion, reasoning.

C2

p. 20

a sage, and guard one’s self: (thus) never be careless. (10)

A Sramaza who again and again suppresses the effects of delusion, and controls himself, will be affected in a rough way by external things; but a monk should not hate them in his mind. (11)

External things weaken the intellect and allure many; therefore keep them out of your mind. Keep off delusion, remove pride, do not practise deceit, leave off greed. (12)

Heretics who are impure and vain, are always subject to love and hate, and are wholly under the influence (of their passions). Despising them as unholy men, desire virtues till the end of your life. (13)

Thus I say.

FIFTH LECTURE.

DEATH AGAINST ONE'S WILL.

In this ocean (of life) with its currents (viz. births) difficult to cross, one man has reached the opposite shore; one wise man has given an answer to the following question. (1)

These two ways of life ending with death have been declared: death with one’s will, and death against one’s will. (2)

Death against one’s will is that of ignorant men, and it happens (to the same individual) many times. Death with one’s will is that of wise men, and at best ! it happens but once. (3)

1 Viz. in the case of a Kévalin. Other sages die this death seven or eight times before reaching mukti.

LECTURE V. 21

Mahavira has (thus) described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions. (4)

A man attached to pleasures and amusements will be caught in the trap (of deceit). (He thinks) : ‘I never saw the next world, but I have seen with my own eyes the pleasures of this life.’ (5)

‘The pleasures of this life are (as it were) in your hand, but the future ones are uncertain’. Who knows whether there is a next world or not?’ (6)

The fool boasts: ‘I shall have the company of (most) men*’ But by his love of pleasures and amusements he will come to grief. (7)

Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or without. (8)

An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do. (9)

Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways’, just as a young snake gathers dust (both on and in its body). (10)

Then he suffers ill and is attacked by disease; and he is in dread of the next world when he reflects on his deeds. (11)

I have heard of the places in hell, and of the destination of the sinner, where the fools who do cruel deeds will suffer violently. (12)

? K4lik4, doubtful as regards the time when they will be enjoyed.

• * I.e. I shall do as people generally do, viz. enjoy pleasures.
• * Viz. By his acts and thoughts.

p. 22

(12)

? K4lik4, doubtful as regards the time when they will be enjoyed.

• * I.e. I shall do as people generally do, viz. enjoy pleasures.
• * Viz. By his acts and thoughts.

p. 22

Then going to the place where he is to be born again according to his deeds, he feels remorse, as I have heard (from my teacher). (13)

As a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged road, repents when thé axle breaks; so the fool, who transgresses the Law and embraces unrighteousness, repents in the hour of death, like (the charioteer) over the broken axle. (14, 15)

Then when death comes at last, the fool trembles in fear; he dies the ‘death against one’s will,’ (having lost his chance) like a gambler vanquished by Kali. (16)

Thus has been explained the fools’ ‘death against one’s will;’ now hear from me the wise men’s ‘death with one’s will!’ (17)

Full of peace and without injury to any one is, as I have heard (from my teachers), the death of the virtuous who control themselves and subdue their senses’. (18)

(Such a death) does not fall to the lot of every monk, nor of every householder; for the morality of householders is of various character, and that of monks is not always good throughout. (19)

Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control. (20)

Bark and skin (of a goat), nakedness, twisted

' Samgayanam vusimao = samyatanaém vasyavatim. Vusimao is gen. sing., it is here used in juxtaposition with a word in gen. plur. Such an irregularity would of course be impossible in classical Prékrit, but the authors of metrical Gaina Sfitras take such liberties with grammar that we must put up with any faulty expression, though it would be easy to correct it by a conjecture.

LECTURE V. 23

hair, baldness—these (outward tokens) will not save a sinful ascetic. (21)

A sinner, though he be a mendicant (friar), will not escape hell; but a pious man, whether monk or householder, ascends to heaven. (22)

A faithful man should practise! the rules of conduct for householders; he should never neglect the Pésaha fast* in both fortnights, not even for a single night. (23)

When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones?, share the world of the Yakshas. (24)

Now a restrained monk will become one of the two: either one free from all misery or a god of great power. (25)

To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious (gods dwell)—who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of many suns —to such places go those who are trained in self-control and penance, monks or householders, who have obtained liberation by absence of passion. (26-28)

(26-28)

Having heard (this) from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not tremble in the hour of death. (29)

1 Kaéna phasaé=k4yéna sprzs€t, literally, touch with his body. * The Pésaha of the Gainas corresponds to the Updsatha of the Buddhists. Hoernle in note 87 of his translation of the Uvasaga Dasio (Bibliotheca Indica) says of the Pésaha: it is distinguished by the four abstinences (uvav4sa) from food (4h4ra), bodily attentions (sarirasatk4ra), sexual intercourse (abrahma)and daily work (vy4p4ra). 5 Literally, skin and joints.

p. 24

A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death). (30)

When the right time (to prepare for death) has arrived, a faithful (monk) should in the presence (of his teacher) suppress all emotions (of fear or joy) and wait for the dissolution of his body. (31)

When the time for quitting the body has come, a sage dies the ‘death with one’s will,’ according to one of the three methods?. (32)

Thus I say.

SIXTH LECTURE.
THE FALSE ASCETIC 2,

All men who are ignorant of the Truth are subject to pain; in the endless Sams4ra they suffer in many ways. (1)

Therefore a wise man, who considers well the ways that lead to bondage*® and birth, should

» These three methods are (1) bhaktapratyakhy4na, (2) ingitamarana, (3) padap6pagamana. They are fully described in the Asarfihga Satra I, 7, 8, 7 ff., see part i, p. 75 f.

®* Khuddaganiyanshiggam = Kshullakanirgranthfyam. Kshullaka originally means ‘small, young,’ but I do not see that the contents of this lecture support this translation, though the commentators would seem to favour it.

5 Dévéndra here quotes the following Sanskrit verse: Kalatranigadam dattva na samtush/ah pragapatiz! bhiydspy apatyaripéza dadati galasrinkhalam. The creator was not satisfied when he had given (toman) the wife as a fetter, he added a ck.ain round his neck in the form of children.

LECTURE VI. 25

himself search for the truth, and be kind towards all creatures. (2)

‘Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds*.’ (3)

This truth should be taken to heart? by a man of pure faith; he should (therefore) cut off greed and love, and not hanker after his former connections. (4)

Cows and horses, jewels and earrings, cattle, slaves and servants: all these (possessions) you must give up in order to obtain the power of changing your form at will. (5)?

Everything that happens to somebody, affects him personally ; therefore, knowing the creatures’ love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6)

(5)?

Everything that happens to somebody, affects him personally ; therefore, knowing the creatures’ love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6)

Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one’s life‘ one should eat the food that is put in one’s own alms-bowl. (7)

Here some are of opinion that they will be delivered from all misery by merely attending the teacher °, without abstaining from sins. (8)

? This verse recurs in SftrakritAnga I, 9, 5.

® Sapéhaé pasé = svaprékshaya pasyét, he should look at it with his mind or reflectively. However sapéh4é is usually the absolute participle samprékshya. The meaning is the same in both cases.

* Some MSS. insert here the following verse: ‘Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.’

‘ This is according to the commentators the meaning of the word dégu#kst = gugupsin.

’ Ayariyam vidittanam. The commentator makes this out

p. 26

Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9)

Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (10)

They are (going) a long way in the endless Sams4ra; therefore looking out carefully one should wander about carefully? (11)

Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one’s body only to be able to annihilate one’s Karman. (12)

Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13)

Recognising the cause of Karman, one should wander about waiting for one’s death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14)

An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bow)) ; but as a bird with its plumage*, so he with his alms-bow] should wander about without desires. (15)

to mean: by learning only what right conduct (444rikam) is, without living up to it. But it is obvious that the author intends a censure upon the G#anamarga.

1 As usual this phrase means: one should conduct one’s self so as to commit no sin.

* There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra).

LECTURE VII. 27

Receiving alms in a manner to avoid faults !, and controlling one’s self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one’s food. (16)