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

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)

Thus has spoken the Arhat G#atrzputra, the venerable native of Vaisdlt*, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17)

Thus I say.

SEVENTH LECTURE.
THE PARABLE OF THE RAM, ETC.

As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram, and brings it up in his yard; (1)

Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2)

As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off, and it is eaten. (3)

As this ram is well treated for the sake of a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4)

1 This is the éshanz4samiti. On the samitis see below, Twelfth Lecture, 2.

* Vésalié = Vaisdlika. See my remarks on this statement in part i, introduction, p. xi, and Hoernle’s notes in his translation of the Uvasaga Dasio, p. 3 ff.

* Yavasa, explained by mudgam4sh4di. Mutton of gramfed sheep is greatly appreciated in India.

28 UTTARADHYAYANA.

An ignorant man kills, tells lies, robs on the highway, Steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5)

He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6)

He eats crisp goats’ meat, his belly grows, and his veins swell with blood—but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7)

After having enjoyed pleasant seats, beds, carriages, riches, and pleasures, after having squandered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram! at the arrival of a guest. (8, 9)

Then the sinner who has been killing living beings, at the end of his life falls from his state’, and against his will he goes to the world of the Asuras, to the dark place. (10)

As a man for the sake of one K4kint® (risks and) loses a thousand (K4rshdpamas), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician)*: (11)

? Aya = aga, literally goat.

8’ Kuya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before.

* According to the commentators the eightieth part of a rupee.

Aya = aga, literally goat.

8’ Kuya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before.

* According to the commentators the eightieth part of a rupee.

‘ The commentators relate ‘old stories’ to explain allusions in the text; they will, however, be intelligible withdut further comment, though I do not contend that those stories were not really old and known to the author of the Sftra.

LECTURE VII. 29

Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures surpass (the former) a thousand times and more. (12)

Those endowed with excellent knowledge live many nayutas! of years; so great a loss suffer the fools in a life of less than a hundred years! (13)

Three merchants set out on their travels, each with his capital; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable* is taken from common life; learn (to apply it) to the Law. (14, 15)

The capital is human life, the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16)

These are the two courses open to the sinner; they consist in misery, as corporal punishment, &c.; for the slave to his lusts? has forfeited human life and divine life. (17)

Having once forfeited them, he will have to endure these two states of misery; it will be

‘ A nayuta or niyuta is equal to
49,786, 136,000,000,000,000,000,000,000,000.
It is derived in the following way :
I pirvinga = 8,400,000

1 parva = 8,400,000 piirvangas.
I nayutanga = 8,400,000 pfirvas.
I nayuta = 8,400,000 nayutdngas.

? This parable closely corresponds to Matth.xxv.14, Luke xix.11. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann, a pupil of Professor Leumann of Strassburg.

S$ Lélay4sadké = lélat4sa‘ha. The commentator takes 16lat& for 16la and makes the word a karmadhfraya. I think that the word safha which originally means ‘one who deceives others ’ is used here in the sense ‘one who deceives himself.’

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difficult for him to attain an upward course! for a long time to come. (18)

Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one’s mind).

He who brings back his capital, is (to be compared to) one who is born again as a man. (19)

Those men who through the exercise of various virtues ® become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20)

But he who increases his capital, is (to be compared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods*, (21)

When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22)

(22)

As a drop of water at the top of a blade of Kusagrass dwindles down to naught when compared with the ocean, so do human pleasures when compared with divine pleasures. (23)

The pleasures in this very limited life of men are like (the water at) the top of a blade of Kusa-grass; for the sake of what will a man not care to gain and

1 Te. birth as a man or a god.

? Sikshé. The commentator quotes the following passage in Prakrit: Souls gain human birth through four causes: (1) a kind disposition (prakrztibhadrat&), (2) love of discipline (prakrztivinftata), (3) compassion (sdnukrosanat4), and (4) want of envy (amatsarit4),

5 For a higher rank than that of a god, e.g. that of a Kévalin, cannot, in the present state of the world, be attained.

LECTURE VIII. 31

to keep (so precious a good which he risks to lose)? (24)

He who has not renounced pleasure, will miss his aim (i.e. the true end of his soul); for though he has been taught the right way, he will go astray again and again. (25)

But he who has renounced pleasure, will not miss his aim; (he will think): I have learned that, by getting rid of this vile body, I shall become a god. (26) |

He will be born among men where there is wealth, beauty, glory, fame, long life, and eminent happiness. (27)

See the folly of the sinner who practises unrighteousness: turning away from the Law, the great sinner will be born in hell. (28)

See the wisdom of the wise man who follows the true Law: turning away from unrighteousness, the virtuous man will be born as a god. (29)

A wise man weighs in his mind the state of the sinner and that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous. (30)

Thus I say.

EIGHTH LECTURE.
KAPILA’S VERSES},

By what acts can I escape a sorrowful lot in this unstable ineternal Sams4ra, which is full of misery ? (1)

1 This lecture is ascribed to Kapila. According to an old story, told in the commentary, he was the son of K4syapa, a Brahman

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Quitting your former connections place your affection on nothing; a monk who loves not even those who love him, will be freed from sin and hatred. (2)

Then the best of sages, who is exempt from

(2)

Then the best of sages, who is exempt from of Kausambf, and his wife Yas. When K4syapa died, his place was given to another man. His wife then sent her boy to SrAvast! to study under Indradatta, a friend of his father’s. That man was willing to instruct the boy, and procured him board and lodging in a rich merchant’s house. Kapila, however, soon fell in love with the servant-girl who was appointed to his service. Once, at a festival kept by her caste, the girl in tears told him that she could not take part in the festivity as she had no money to buy ornaments. To get some she asked him to go to Dhana, a merchant, who used to give two pieces of gold to the man who saluted him first in the morning. Accordingly Kapila set out in the night, but was taken up by the police and brought before the king, Prasénagit. The student made a clear breast before the king, who was so pleased with him that he promised to give him whatever he should ask. Kapila went in the garden to consider what he should ask; and the more he thought about it, the more he raised the sum which he believed he wanted, till it came to be ten thousand millions. But then, all of a sudden, the light came upon him; he began to repent of the sinful life he had led up to that time, and tearing out his hair he became a Svayamsambuddha. Returning to the king, he pronounced verse 17: The more you get, &c., and giving him the Dharmalébha, he went his way. He practised austerities and acquired superior knowledge, by dint of which he came to know that in a wood, eighteen leagues from Ragagrzha, lived a gang of five hundred robbers, under a chief Balabhadra. These men, he knew, would become converts to the right faith ; accordingly he went to the wood where they lived. He was made prisoner, and brought before the leader of the robbers. To have some fun out of him they ordered him to dance, and on his objecting that there was none to play up, they all clapped their hands to beat the time. He then sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating this stanza after each following verse (as dhruva), till at last all the robbers were converted.

LECTURE VIII. 33

delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. (3)

All fetters (of the soul), and all hatred, everything of this kind, should a monk cast aside; he should not be attached to any pleasures, examining them well and taking care of himself. (4)

A stupid, ignorant sinner who never fixes his thoughts on the soul’s benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a fly is caught on glue. (5)

It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sAdhu) who get over the impassable (Sams4ra) as merchants cross the sea. (6)

(5)

It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sAdhu) who get over the impassable (Sams4ra) as merchants cross the sea. (6)

Some there are who call themselves Sramazas, though they are like the beasts ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs‘. (7)

One should not permit (or consent to) the killing of living beings; then he will perhaps be delivered from all misery; thus have spoken the preceptors who have proclaimed the Law of ascetics. (8)

A careful man who does not injure living beings, is called ‘circumspect’ (samita). The sinful Karman will quit him as water quits raised ground. (9)

In thoughts, words, and acts he should do

1 The commentator quotes the following words: brahmané brahmazam 4labhéta, indr4ya kshattram, marudbhyé vaisyam, tapasé sQidram, and explains them: he who kills a Brahmaza will acquire Brahma knowledge.

{45] Dp. 34 nothing injurious to beings who people the world, whether they move or not. (10)

He should know what alms may be accepted, and should strictly keep these rules; a monk should beg food only for the sustenance of life, and should not be dainty. (11)

He should eat what tastes badly, cold food, old beans, Vakkasa Pulaga, and for the sustenance of his life he should eat Manghu (ground badara). (12)

Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (angavidy4) }, are not to be called Sramamas; thus the preceptors have declared. (13)

Those who do not take their life under discipline, who cease from meditation and ascetic practices *, and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14)

And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Samsara; those whose souls are sullied by many sins, will hardly ever attain Bédhi. (15)

And if somebody should give the whole earth to one man, he would not have enough; so difficult is it to satisfy anybody. (16)

The more you get, the more you want; your desires increase with your means. Though two m4shas would do to supply your want, still you would scarcely think ten millions sufficient. (17)

1 See the note on verse 17 of the Fifteenth Lecture.

? SamAdhiyég4’4. Samadhi is concentration of the mind, and the yég4s are, in this connection, the operations (vy4p4ra) of mind, speech, and body conducive to it.

LECTURE IX, 35

Do not desire (women), those female demons ?, on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (18)

A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules. (19)

(18)

A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules. (19)

This Law has been taught by Kapila of pure knowledge; those who follow it, will be saved and will gain both worlds. (20)

Thus I say.

NINTH LECTURE.

THE PRAVRAGYA OF KING NAMI?,

After (Nami) had descended from the world of the gods, and had been born as a man, he put an end to the influence of delusion, and remembered his former birth. (1) .

Remembering his former birth, king Nami

? Rakshasis in the original.

2 The Life of king Nami and his Bédhi is told in the commentary. The Prakrit text of this romance is printed in my ‘ Ausgewahlte Erzahlungen in M4hrash/sri,’ Leipzig, 1886, p. 41 ff. Nami is one of the four simultaneous Pratyékabuddhas, i.e. one of those saints who reach the highest stage of knowledge by an effort of their own, not through regular instruction and religious discipline. The Pratyékabuddhas or Svayamsambuddhas (Sahasambuddha in Prakrit) do not, however, propagate the true Law, as the Tirthakaras do. As the legend of Nami is not materially connected with our text, I need not give an abstract of it here.

D2

p. 36

became a Svayamsambuddha in the true Law, and placing his son on the throne he retired from the world. (2)

After having enjoyed, in the company of the beautiful ladies of his seraglio, excellent pleasures which match those of the heavens, king Nami became enlightened and gave up his pleasures. (3)

Having given up the town and country of Mithila, his army, seraglio, and all his retinue, the venerable man retired from the world and resorted to a lonely place. (4)

When the royal Seer Nami retired from the world, at the occasion of his Pravragy4 there was an uproar in Mithila. (5)

To the royal Seer who had reached the excellent stage of Pravragy4, Sakra in the guise of a Brahmaza addressed the following words: (6)

‘Why is now Mithila? full of uproar? Dreadful noises are heard from palaces and houses.’ (7)

On hearing this, the royal Seer Nami, pursuing his reasons and arguments, answered the king of the gods thus: (8)

‘In Mithila is the sacred* tree Manérama, full of leaves, flowers, and fruits, which sheds a cool shadow; this tree is always a favourite resort of many (birds). (9)

* The text has Mahil4é, which is against the metre. The locative makes the construction needlessly involved.

* Kéié, kaitya. The commentator interprets it as meaning udy4na, park; but to make good his interpretation he takes vakkh@ for an instrumental plural instead of a nominative singular. The context itself seems to militate against this interpretation ; for it is natural to say of a tree that it has many leaves, but it is rather strained to say the same of a park.

LECTURE IX. 37

‘ Now, as this sacred tree Manérama is shaken by the storm, the birds, suffering, destitute of refuge, and miserable, scream aloud.’ (10)

LECTURE IX. 37

‘ Now, as this sacred tree Manérama is shaken by the storm, the birds, suffering, destitute of refuge, and miserable, scream aloud.’ (10)

On hearing this, the king of gods, pursuing his reasons and arguments, answered the royal Seer Nami thus: (11)

“This is fire and storm, your palace is on fire!
Reverend sir, why do you not look after your
seraglio?” (12)

Nami answered (see verse 8): (13)

‘Happy are we, happy live we who call nothing our own; when Mithila is on fire, nothing is burned that belongs to me. (14)

‘Toa monk who has left his sons and wives, and who has ceased to act, nothing pleasant can occur, nor anything unpleasant. (15)

‘There is much happiness for the sage, for the houseless monk, who is free from all ties, and knows himself to be single and unconnected (with the rest of the world).’ (16)

Indra answered (see verse 11): (17)

“Erect a wall, gates, and battlements; dig a moat; construct sataghnis!: then you will be? a Kshattriya.” (18)

Nami answered (see verse 8): (19)

‘Making Faith his fortress, Penance and Self-control the bolt (of its gate), Patience its strong wall, so that guarded in three ways? it is impregnable; making Zeal his bow, its string Carefulness in walking (iriy4), and its top (where the string is

1 An instrument for defending a town.

* Gakkhasi. The commentator explains this as an imperative, but there is no necessity for it.

* Tigutta, this is a pun on the three guptis.

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fastened) Content, he should bend (this bow) with Truth, piercing with the arrow, Penance, (the foe's) mail, Karman—(in this way) a sage will be the victor in battle and get rid of the Samséra.’ (20-22)

Indra answered (see verse 11): (23)

“Build palaces, excellent houses!, and turrets ; thus you will be a Kshattriya.” (24)

Nami answered (see verse 8): (25)

‘He who builds his house on the road, will certainly get into trouble; wherever he wants to go, there he may take up his lodgings.’ (26)

Indra answered (see verse 11): (27)

“Punishing thieves and robbers, cut-purses and burglars, you should establish public safety; thus you will be a Kshattriya.” (28)

Nami answered (see verse 8): (29)

‘Men frequently apply punishment wrongly: the innocent are put in prison, and the perpetrator of the crime is set at liberty.’ (30)

Indra answered (see verse 11): (31)

“O king, bring into subjection all princes who do not acknowledge you; thus you will be a true Kshattriya.” (32)

Nami answered (see verse 8): (33)

‘Though a man should conquer thousands and thousands of valiant (foes), greater will be his victory if he conquers nobody but himself. (34)

‘Fight with your Self; why fight with external foes? He who conquers himself through himself, will obtain happiness. (35)

‘The five senses, anger, pride, delusion, and greed

1 Vardham4nagrrha; the houses which are so called, belong to the best kind, see Varaha Mihira, Brshat Samhit4 53, 36.

LECTURE IX. 39

He who conquers himself through himself, will obtain happiness. (35)

‘The five senses, anger, pride, delusion, and greed

1 Vardham4nagrrha; the houses which are so called, belong to the best kind, see Varaha Mihira, Brshat Samhit4 53, 36.

LECTURE IX. 39

—difficult to conquer is one’s self; but when that is conquered, everything is conquered'.’ (36)

Indra answered (see verse 11): (37)

“ Offer great sacrifices, feed Sramamzas and Brahmazas, give alms, enjoy yourself, and offer sacrifices: thus you will be a true Kshattriya.” (38)

Nami answered : (39)

‘Though a man should give, every month, thousands and thousands of cows, better will be he who controls himself, though he give no alms.’ (40)

Indra answered : (41)

“You have left the dreadful Asrama (that of the householder)? and are wanting to enter another; (remain what you were), O king, and be content with observing the Pésaha-days.” (42)

Nami answered: (43)

‘If an ignorant man should eat but a blade of Kusa-grass every month, (the merit of his penance) will not equal the sixteenth part of his who possesses the Law as it has been taught.’ (44)

Indra answered: (45)

“Multiply your gold and silver, your jewels and

1 The first line of this verse is in the Arya-metre, the second in Anushfubh ; the whole will not construe, but the meaning is clear. There are numerous instances in which the metre changes in the same stanza from Ary& to Anushfubh, and vice versa, so frequent they are that we are forced to admit the fact that the authors of these metrical texts did not shrink from taking such liberties.

2 Ghérfsama. A Gaina author cannot forbear to name things from his religious point of looking at them. Thus only can it be explained that here Indra is made to apply to the 4srama of the householder an attribute which not he but his opponent could have used. Our verse is, however, probably only a later addition, as it has not the burden of the verses put into the mouth of Indra.

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pearls, your copper, fine robes, and carriages, and your treasury; then you will be a true Kshattriya.” (46) ,

Nami answered: (47)

‘If there were numberless mountains of gold and silver, as big as Kaildsa, they would not satisfy a greedy man; for his avidity is boundless like space. (48)

‘Knowing that the earth with its crops of rice and barley, with its gold and cattle, that all this put together will not satisfy one single man, one should practise austerities.’ (49)

Indra answered : (50)

“A miracle! O king, you give up those wonderful pleasures, in search of imaginary objects ; your very hope will cause your ruin.” (51)

Nami answered : (52)

‘Pleasures are the thorn that rankles, pleasures are poison, pleasures are like a venomous snake; he who is desirous of pleasures will not get them, and will come to a bad end at last. (53)

‘He will sink through anger; he will go down through pride; delusion will block up his path; through greed he will incur dangers in both worlds.’, (54)

(53)

‘He will sink through anger; he will go down through pride; delusion will block up his path; through greed he will incur dangers in both worlds.’, (54)

Throwing off the guise of a Brahmama, and making visible his true form, Sakra saluted him respectfully and praised him with these sweet words: (55)

“Bravo! you have conquered anger; bravo! you have vanquished pride ; bravo! you have banished delusion; bravo! you have subdued greed. (56)

“Bravo for your simplicity, O saint! bravo for your humility, O saint! bravo for your perfect patience! bravo for your perfect liberation! (57)

LECTURE X. 4I

“Here(on earth) youare the highest man, Reverend sir, and hereafter you will be the highest; exempt from all blemishes you will reach Perfection, a higher state than which there is none in this world.” (58)

Thus praising the royal Seer, Sakra in perfect faith kept his right side towards him and paid reverence to him, again and again. (59)

After having adored the best sage’s feet marked by the AKakra and the Ankusa’, he flew up through the air, with his crown and his earrings prettily trembling. (60)

Nami humbled himself; enjoined by Sakra in person, the king of Vidéha left the house, and took upon him Sramazahood. (61)

Thus act the enlightened, the wise, the clever ones; they turn away from pleasures, as did Nami, the royal Seer. (62)

Thus I say.

TENTH LECTURE?
THE LEAF OF THE TREE.

As the fallow leaf of the tree falls to the ground, when its days are gone, even so the life of men (will

* The wheel and the hook.

* This is a sermon delivered by Mah4vira to his disciple Indrabhfiti, who belonged to the Gétama Gétra. In the commentary a lengthy legend is given how Gautama came to want this instruction. As it is not necessary for understanding the contents of this lecture, I may pass it over.

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come to its close); Gautama, be careful all the while! (1)

As a dew-drop dangling on the top of a blade of Kusa-grass lasts but a short time, even so the life of men ; Gautama, be careful all the while! (2)

As life is so fleet and existence so precarious, wipe off the sins you ever committed; Gautama, &c. (3)

A rare chance, in the long course of time, is human birth for a living being; hard are the consequences of actions ; Gautama, &c. (4)

When the soul has once got into an earth-body’,
it may remain in the same state as long as an
Asamkhya?; Gautama, &c. (5)

When the soul has once got into a water-body, &c. (all as in verse 5). (6)

When a soul has once got into a fire-body, &c.
(all as in verse 5). (7)

When the soul has once got into a wind-body, &c.
(all as in verse 5). (8)

When the soul has once got into a vegetablebody, it remains long in that state, for an endless time, after which its lot is not much bettered 3; Gautama, &c. (9)

When the soul has once got into a body of a Dvindriya (i.e. a being possessing two organs of

(all as in verse 5). (8)

When the soul has once got into a vegetablebody, it remains long in that state, for an endless time, after which its lot is not much bettered 3; Gautama, &c. (9)

When the soul has once got into a body of a Dvindriya (i.e. a being possessing two organs of

1 Verses 5-9 treat of the €k€ndriyas or beings which possess but one organ of sense, that of touch. A full description of them as well as of the dvindriyas, &c. is given in the last lecture.

3 The periods called asamkhya are measured by utsarpinfs and avasarpizts which correspond to the kalpas of the Hindus, but greatly exaggerated. An asamkhya is the longest time (ukkésam = utkarsham) which a soul may be doomed to live in earth-bodies ; see below, XXXVI, 81 ff.

3 This is, according to the commentary, the meaning of duranta.

LECTURE X. 43

sense), it may remain in the same state as long as a period called samkhyéya'; Gautama, &c. (10)

When the soul has once got into a body of a Trindriya (i.e. a being possessing three organs of sense), it, &c. (all as in verse 10). (11)

When the soul has once got into a body of a Xaturindriya (i.e. a being possessing four organs of sense), it, &c. (all as in verse 10). (12)

When the soul has once got into a body of a Pa#kéndriya (i.e. a being possessing five organs of sense), it may remain in the same state as long as seven or eight births; Gautama, &c. (13)

When the soul has once got into the body of a god or of a denizen of hell, it may remain in that state one whole life; Gautama, &c. (14)

Thus the soul which suffers for its carelessness, is driven about in the Samsara by its good and bad Karman; Gautama, &c. (15)

Though one be born as a man, it is a rare chance to become an Arya; for many are the Dasyus and Mléééhas; Gautama, &c. (16)

Though one be born as an Arya, it is a rare chance to possess all five organs of sense; for we see many who lack one organ or other; Gautama, &c. (17)

Though he may possess all five organs of sense, still it is a rare chance to be instructed in the best Law ; for people follow heretical teachers ; Gautama, &c. (18)

Though he may have been instructed in the right Law, still it is a rare chance to believe in it; for many people are heretics; Gautama, &c. (19)

1A samkhigga, i.e. samkhyéya, is a period which can be measured by thousands of years.

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Though one believe in the Law, he will rarely
practise it; for people are engrossed by pleasures ;
Gautama, &c. (20)

When your body grows old, and your hair turns white, the power of your ears decreases ; Gautama, &c. (21)

When your body grows old, and your hair turns white, the power of your eyes decreases; Gautama, &c. (22)

When your body grows old, and your hair turns white, the power of your nose decreases. (23)

When your body grows old, and your hair turns white, the power of your tongue decreases. (24)

When your body grows old, and your hair turns white, the power of your touch decreases. (25)

(22)

When your body grows old, and your hair turns white, the power of your nose decreases. (23)

When your body grows old, and your hair turns white, the power of your tongue decreases. (24)

When your body grows old, and your hair turns white, the power of your touch decreases. (25)

When your body grows old, and your hair turns white, all your powers decrease. (26)

Despondency, the king’s evil, cholera, mortal diseases of many kinds befall you ; your body wastes and decays; Gautama, &c. (27)

Cast aside from you all attachments, as the
(leaves of) a lotus let drop off the autumnal! water,
exempt from every attachment, Gautama, be careful all the while! (28)

Give up your wealth and your wife; you have entered the state of the houseless; do not, as it were, return to your vomit ; Gautama, &c. (29)

Leave your friends and relations, the large fortune you have amassed; do not desire them a second time ; Gautama, &c. (30)

This attribute is here given to ‘ water,’ because in autumn the water becomes pure, and even the purest water has no hold upon the leaves of a lotus; thus a saint should give up even the best and dearest attachment.

LECTURE X. 45

There is now no Gina’, but there is a highly esteemed guide to show the way; now being on the right path, Gautama, be careful all the while! (31)

Now you have entered on the path from which the thorns have been cleared, the great path ; walk in the right path; Gautama, &c. (32)

Do not get into an uneven road like a weak
burden-bearer ; for you will repent of it afterwards;
Gautama, &c. (33)

You have crossed the great ocean; why do you halt so near the shore? make haste to get on the other side ; Gautama, &c. (34)

Going through the same religious practices as perfected saints*, you will reach the world of perfection, Gautama, where there is safety and perfect happiness ; Gautama, &c. (35)

The enlightened? and liberated monk should control himself, whether he be in a village or a town, and he should preach to all‘ the road of peace; Gautama, &c. (36)

Having heard the Buddha’s* well-delivered

1 As this assertion cannot be put in the mouth of Mahivira, this verse must be set down as a later addition—or perhaps as a blunder of the poet similar to that noted before, in IX, 42.

2 This seems, according to the commentary, to be the meaning of the phrase akalévarasézim fisiyd. Akalévarasrénf is said to mean as much as kshapakasrénf.

5 Buddha.

‘ Bhhaé = vrimhayét; literally, propagate.

® Here the word buddha is used as a title; but its use is very restricted, scarcely going beyond that of a common epithet. This is just what we otherwise should have to assume in order to explain the use by the Bauddhas of that word to denote the founder of their sect. In the Sftrakr:ténga II, 6, 28 Buddha, in the plural, actually denotes the prophets of the Buddhists.

p. 46

sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37) Thus I say.

In the Sftrakr:ténga II, 6, 28 Buddha, in the plural, actually denotes the prophets of the Buddhists.

p. 46

sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37) Thus I say.

ELEVENTH LECTURE.
THE VERY LEARNED.

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

He who is ignorant of the truth, egoistical, greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning. (2)

There are five causes which render wholesome discipline impossible; egoism, delusion, carelessness, illness, and idleness: (3)

For eight causes discipline is called virtue, viz. : not to be fond of mirth, to control one’s self, not to speak evil of others, not to be without discipline, not to be of wrong discipline, not to be covetous, not to be choleric, to love the truth; for their influence discipline is called virtue. (4, 5)

A monk who is liable to the following fourteen charges, is called ill-behaved, and does not reach Nirvaza: (6) .

If he is frequently angry; if he perseveres in his wrath ; if he spurns friendly advice; if he is proud of his learning; if he finds fault with others ; if he is angry even with friends; if he speaks evil even of a good friend behind his back; if he is positive in his assertions; if he is malicious, egoistical, greedy,

LECTURE XI. 47

without self-discipline; if he does not share with others; if he is always unkind: then he is called ill-behaved. (7-9)

But for the following fifteen good qualities he is called well-behaved : if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere in his wrath; if he listens to friendly advice; if he is not proud of his learning ; if he does not find fault with others; if he is not angry with friends; if he speaks well even of a bad friend behind his back; if he abstains from quarrels and rows; if he is enlightened, polite, decent, and quiet : then he is called well-behaved. (10-13)

He who always acknowledges his allegiance to his teacher!, who has religious zeal and ardour for study, who is kind in words and actions, deserves to be instructed. (14)

As water put into a shell shines with a doubled brilliancy, so do the piety, fame, and knowledge of a very learned monk. (15)

As a trained Kambéga-steed, whom no noise frightens’, exceeds all other horses in speed, so a very learned monk is superior to all others®. (16)

As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no equal)‘, neither has a very learned monk. (17)

1 Literally, who always remains in his teacher’s kula. * Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative.

® This is the burden of all verses down to verse 30.

(17)

1 Literally, who always remains in his teacher’s kula. * Kanthaka. The horse of Buddha is called Kanthaka; our passage shows that the word is not a proper noun, but an appellative.

® This is the burden of all verses down to verse 30.

* I have supplied these words here and in the following verses. The commentators try to do without them, and labour to point out qualities of the monk, which correspond to the attributes of the subject of the comparison.

p. 48

As a strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk. (18)

As a sharp-horned, strong-necked bullock, the leader of the herd, is a fine sight, so is a very learned monk. (19)

As a proud lion with sharp fangs, who brooks no assault, is superior to all animals, so is a very learned monk (superior to all men). (20)

As VAsudéva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk. (21)

As a universal monarch with his fourfold army and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk. (22)

As Sakra the thousand-eyed, the wielder of the
thunderbolt, the fortress-destroyer, the king of gods,
(has no equal), neither has a very learned monk. (23)

As the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither has a very learned monk. (24)

As the moon, the queen of the stars, surrounded by the asterisms, when she is full at full-moon, (has no equal), neither has a very learned monk. (25)

As a well-guarded storehouse of merchants, which is filled with grain of many kinds, (has no equal), neither has a very learned monk. (26)

As the best of Gambfi! trees, called Sudarsana,

1 Eugenia Jambu. According to the commentators the very tree is meant from which GambQ&dvipa took its name. They make of the presiding (in4dhiya) deity, the god Anddrita. I am not prepared to say that there is such a god as Anddrita. The name looks suspicious. I think 4zAdhiya is equal to 4g#Asthita.

LECTURE XI. 49

which is the abode of the presiding deity, (has no equal), neither has a very learned monk. (27)

As the best of rivers, the ocean-flowing stream Sit4! with its dark waters, (has no equal), neither has a very learned monk. (28)

As the best of hills, high mount Mandara, on which various plants shed a bright lustre, (has no equal), neither has a very learned monk. (29)

As the ocean of inexhaustible water, the delight of Svayambhfi*, which is full of precious things of many kinds, (has no equal), neither has a very learned monk. (30)

Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) .

(30)

Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated. (31) .

Therefore, seeker after the highest truth, study the sacred lore, in order to cause yourself and others to attain perfection. (32)

Thus I say.

1 According to the cosmography of the Gainas the Sit4 is a river which takes its rise in the Nila range and falls into the Eastern ocean. The Nila is the fourth of the six parallel mountain-barriers, the southernmost of which is the Himalaya. (Trailékya Dipika, Umasvatis’ Tattvarthadhigama Sftra, &c.)

* This epithet apparently refers to Vishzu’s sleeping on the ocean.

[45] E

p. 50

TWELFTH LECTURE!
HARIKESA,

Harikésa-Bala was born in a family of Svapdkas (KAndalas); he became a monk and a sage, possessed of the highest virtues, who had subdued his senses. (1)

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

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

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

* These are the five Samitis. Compare Bhandarkar, Report on the Search for Sanskrit Manuscripts for 1883-84, p. 98, note t.

’ These are the three Guptis. Compare Bhandarkar, loc. cit. p. 100, note *.

LECTURE XII. 51

Once on his begging tour, he approached the enclosure of a Brahmanical sacrifice. (3)

When (the priests) saw him coming up, emaciated by austerities, in a miserable condition, and with the poorest outfit, they laughed at him, the ruffians. (4)

cit. p. 100, note *.

LECTURE XII. 51

Once on his begging tour, he approached the enclosure of a Brahmanical sacrifice. (3)

When (the priests) saw him coming up, emaciated by austerities, in a miserable condition, and with the poorest outfit, they laughed at him, the ruffians. (4)

Stuck up by pride of birth, those killers of animals, who did not subdue their senses, the unchaste sinners, made the following speech : (5)

‘Who is that dandy coming there? he is swarthy, dreadful, with a turned-up nose, miserably clad, a very devil? of a dirty man, with a filthy cloth put on his neck ? (6)

‘Who are you, you monster? or for what purpose have you come here? you miserably clad devil of a dirty man! go, get away! why stand you there?’ (7)

At this turn the Yaksha, who lived in the
Tinduka-tree, had compassion on the great sage,
and making his own body invisible spoke the following words: (8)

“T am a chaste Sramaza, controlling myself; I have no property, nothing belonging to me, and do not cook my food; I have come for food which is dressed for somebody else at the time when I call. (9)

“You give away, eat, and consume plenty of food; know that I subsist by begging; let the mendicant get what is left of the rest.” (10)

‘The dinner has been prepared for Brahmazas, it has been got ready especially for ourselves and for

' Pisdka. A full description of a Pisé&a is given in the
Uvasaga Dasfo, § 94 of Hoernle’s edition.
E2

p. 52

us exclusively; we shall not give you such food and drink ; why stand you there?’ (11)

“The husbandmen throw the corn on high ground and on low ground’, hoping (for a return). For the like motive give unto me; I may be the field which may produce merit (as the return for your benevolence).” (12)

‘ All the world knows that we are (asi it were) the field on which gifts sown grow up as merit; Brahmamas of pure birth and knowledge are the blessed fields.’ (13)

“ Those who are full of anger and pride, who kill, lie, steal, and own property, are Brahmazas without pure birth and knowledge; they are very bad fields. (14)

“You are only the bearer of words as it were, you do not understand their meaning, though you have learned the Védas. The saints call at high and lowly (houses); they are the blessed fields.” (15)

‘Detractor of the learned doctors, how dare you speak thus in our presence! This food and drink should rather rot, than we should give it you, Nirgrantha*.’ (16)

“If you do not give me what I ask for, I who observe the Samitis, who am protected by the Guptis*, who subdue my senses, what benefit, then, will you gain by your sacrifices?” (17)

‘Are here no Kshattriyas, no priests who tend the fire, no teachers with their disciples, who will

1 This reminds one of the biblical parable of the sower.

* The word Nirgrantha has here, besides its common meaning, Gaina monk, another derived from its etymological meaning, ‘ without any tie, without restraint,’ i.e. shameless.

* The word Nirgrantha has here, besides its common meaning,
Gaina monk, another derived from its etymological meaning,
‘ without any tie, without restraint,’ i.e. shameless.

* For Samiti and Gupti see notes 2 and 3 on p. 50.

LECTURE XII. 53

beat him with a stick, or pelt him with a nut, take him by the neck, and drive him off?’ (18)

On these words of the teachers, many young fellows rushed forward, and they all beat the sage with sticks, canes, and whips. (19)

At that turn king Kausalika’s daughter, Bhadra, of faultless body, saw that the monk was beaten, and appeased the angry youngsters. (20)

‘He is the very man to whom the king, impelled by the devil (who possessed me), had given me, but who would not think of me; he is the sage whom princes and gods adore, who has refused me. (21)

‘He is that austere ascetic, of noble nature, who subdues his senses and controls himself; the chaste man, who would not accept me when my own father, king Kausalika, gave me to him. (22)

‘He is the man of great fame and might, of awful piety and power; do not injure him who cannot be injured, lest he consume you all by the fire (of his virtue).’ (23)

When the Yakshas heard these well-spoken words of (the Puréhita’s) wife Bhadra, they came to the assistance of the sage, and kept the young men off. (24)

Appearing in the air with hideous shapes, the Asuras beat the people. When Bhadré saw them with rent bodies spitting blood, she spoke again thus: (25)

‘You may as well dig rocks with your nails, or eat iron with your teeth, or kick fire with your feet, as treat contemptuously a monk. (26)

‘ Like a poisonous snake is a great sage of severe austerities, of tremendous piety and power; likep. 54 a swarm of moths you will rush into a fire, if you beat a monk on his begging tour. (27)

‘Prostrate yourself before him for protection, you together with all of them, if you want to save your life and your property; for in his wrath he might reduce the world to ashes.’ (28)

When the Braéhmawza saw the disciples bowing their back and head, and holding out their hands, not minding their occupation; with streaming eyes, spitting blood, looking upwards, their eyes and tongues protruding, like as many logs of wood, he became heartbroken and dejected, and together with his wife he appeased the sage: ‘Forgive us our injury and abuse, sir! (29, 30)

‘Forgive, sir, these ignorant, stupid boys, that they injured you; sages are exceedingly gracious, nor are the saints inclined to wrath.’ (31)

“ There is not the least hatred in me, neither now, nor before, nor in future. The Yakshas attend upon me, therefore they have beaten the boys.” (32)

‘You know the truth and the Law; you are not angry, compassionate sage; we take refuge at your feet, we together with all of them. (33)

‘We worship you, mighty sir; there is nothing in you that we do not worship; eat this dish of boiled rice seasoned with many condiments. (34)

(33)

‘We worship you, mighty sir; there is nothing in you that we do not worship; eat this dish of boiled rice seasoned with many condiments. (34)

‘I have got plenty of food; eat it to do us a favour!’ The noble (monk) said ‘ yes,’ and took food and drink after having fasted a whole month. (35)

At that moment the gods caused a rain of perfumed water and flowers, and showered down heavenly treasures ; they struck the drums, and in the air they praised the gift. (36)

‘The value of penance has become visible, birth

LECTURE XII. 55

appears of no value! Look at the holy Harikésa, the son of a Svapdka, whose power is so great.’ (37)

“O Br&hmazas, why do you tend the fire, and seek external purity by water? The clever ones say that external purity which you seek for, is not the right thing. (38)

“You (use) Kusa-grass, sacrificial poles, straw and wood, you touch water in the evening and in the morning; thereby you injure living beings, and in your ignorance you commit sins again and again.” (39)

‘How should we sacrifice, O monk, and how avoid sinful actions? Tell us, ascetic, whom the Yakshas hold in honour, what do the clever ones declare to be the right method of sacrificing ?’ (40)

“Doing no injury to living beings of the six orders, abstaining from lying and from taking what is not freely given, renouncing property, women, pride, and deceit, men should live under selfrestraint. (41)

“ He who is well protected by the five Samevaras' and is not attached to this life, who abandons his body*, who is pure and does not care for his body, wins the great victory, the best of offerings.” (42)

‘Where is your fire, your fireplace, your sacrificial ladle? where the dried cowdung (used as fuel)? Without these things, what kind of priests can the monks be? What oblations do you offer to the fire?’ (43)

1 Samvara is preventing, by means of the Samitis and Guptis, the
4srava, or flowing in of the Karman upon the soul. Bhandarkar,
loc. cit. p. 106.

* This is the Kaydtsarga, the posture of a man standing with all his limbs immovable, by which he fortifies himself against sins, &c.

p. 56

“Penance is my fire; life my fireplace; right exertion is my sacrificial ladle; the body the dried cowdung; Karman is my fuel; self-control, right exertion, and tranquillity are the oblations, praised by the sages, which I offer.” (44)

‘Where is your pond, and where the holy bathingplace ? how do you make your ablutions or get rid of impurity? Tell us, O restrained monk whom the Yakshas hold in honour; we desire to learn it from you.’ (45)

* The Law is my pond, celibacy my holy bathingplace, which is not turbid, and throughout clear for the soul'; there I make ablutions; pure, clean, and thoroughly cooled I get rid of hatred? (or impurity). (46)

“The clever ones have discovered such bathing, it is the great bath praised by the seers, in which the great seers bathe, and, pure and clean, they obtain the highest place.” (47)

Thus I say.

(or impurity). (46)

“The clever ones have discovered such bathing, it is the great bath praised by the seers, in which the great seers bathe, and, pure and clean, they obtain the highest place.” (47)

Thus I say.

THIRTEENTH LECTURE.
KITRA AND SAMBHOTA 3,

Being contemptuously treated for the sake of his birth (as a KAnd4la) Sambhata took, in Hastinapura,

1 Attapasannalésa = 4tmaprasannalésya, ‘in which the Lésya is favourable for the soul.’ The Lésy& is comparable to the subtile body of the orthodox philosophy. The theory of the Lésy4 forms the subject of the Thirty-fourth Lecture.

* Désa, which means hatred (dvésha) and impurity (désha).

5 The stories about Xitra and Sambhita and the fate they orn \ LECTURE XIIL. - 57 the sinful resolution (to become a universal monarch in some later birth) ; descending from the heavenly region Padmagulma, he was born of Xulant in Kampilya as Brahmadatta; itra, however, was born in the town Purimatdla in the great family of a merchant; when he had heard the Law, he entered the order. (1, 2)

In the town Kampilya, both Sambhfta and Kitra (as they were called in a former birth) met again and told each other the reward they had realised for their good and bad actions. (3)

The universal monarch Brahmadatta, the powerful and glorious king, respectfully addressed the following words to him (who had been) his brother (in a former birth): (4)

‘We were brothers once, kind to each other, loving each other, wishing well to each other. (5)

‘We were slaves in the country of the Dasd4raas, then antelopes on mount K4laagara, then geese on the shore of Mvttaganga, and Svap4kas in the land of K4si. (6)

‘And we were gods having great power, in the regions of the gods. This is our sixth birth, in which we are separated from each other.’ (7)

“ Karman is produced by sinful thoughts, and you have entertained them, O king; it is by the influence of this Karman that we were separated.” (8)

underwent in many births are common to Brahmans, Gainas, and Buddhists. The whole subject has been exhaustively dealt with by Prof. Leumann in two learned papers in the Wiener Zeitschrift fiir die Kunde des Morgenlandes, vol. v, pp. 1 ff., 111 ff., where an analysis of the various documents which relate this legend is given, and the Prakrit text of the Thirteenth and Fourteenth Lectures together with a German translation is published. For all details, therefore, the reader is referred to Prof. Leumann’s papers.

p. 58

‘I had done actions derived from truth and purity, and now I enjoy their effect; is this also true in your case, Kitra?’ (9) .

“Every good deed will bear its fruit to men; there is no escape from the effect of one’s actions. Through riches and the highest pleasures my soul has got the reward for its virtues. (10)

“Every good deed will bear its fruit to men; there is no escape from the effect of one’s actions. Through riches and the highest pleasures my soul has got the reward for its virtues. (10)

“Know, Sambhata, that you have got the reward of your virtues in the shape of great wealth and prosperity ; but know, O king, that is just so with Kitra; he also obtained prosperity and splendour. (11)

“A song of deep meaning condensed in words has been repeated in the midst of a crowd of men, (having heard) which monks of piety and virtues exert themselves in this (religion): I have become a Sramama.” (12)

‘Renowned are my beautiful palaces U-éa, Udaya, Madhu, Karka, and Brahman: this house, full of treasures and containing the finest products of the Pa#kalas, O KXitra, regard it as your own! (13)

‘Surround yourself with women who dance, and
sing, and make music; enjoy these pleasures,
O monk; I deem renunciation a hard thing.’ (14)

As the virtuous Xitra, for old friendship’s sake, loved the king who was attached to sensual pleasures, and as he had at heart his welfare, he spoke to him the following words: (15)

“All singing is but prattle, all dancing is but

1 The commentator constructs Kitra with dhanappabhfiya: full of manifold treasures; but Prof. Leumann is probably right in taking it as a vocative.

LECTURE XIII. 59

mocking, all ornaments are but a_ burden, all pleasures produce but pains. (16)

“O king, pleasures which the ignorant like, but which produce pains, do not delight pious monks who care not for pleasure, but are intent on the virtues of right conduct. (17)

“Excellent king, the lowest caste of men is that of the Svapdkas, to which we twice belonged; as such we were loathed by all people, and we lived in the hamlets of Svapakas. (18)

“In that miserable birth we lived in the hamlets of Svapadkas, detested by all people; then we acquired the Karman (the fruit of which we now enjoy). (19)

* You are now a king of great power and prosperity, enjoying the reward of your good actions; put from you the transitory pleasures, and enter the order for the sake of the highest good?! (20)

“He who in this life has done no good actions and has not practised the Law, repents of it in the next world when he has become a prey to Death. (21)

“As a lion takes hold of an antelope, so Death leads off a man in his last hour; neither mother, nor father, nor brother will, at that time, save a particle (of his life). (22)

“Neither his kinsmen, nor his friends, nor his sons, nor his relations will share his suffering, he alone has to bear it; for the Karman follows the doer. (23)

“Leaving behind bipeds and quadrupeds, his fields, his house, his wealth, his corn, and everything;

1 Adana, explained Aaritradharma.

p. 60

against his will, and accompanied only by his Karman !, he enters a new existence, either a good or a bad one. (24)

(23)

“Leaving behind bipeds and quadrupeds, his fields, his house, his wealth, his corn, and everything;

1 Adana, explained Aaritradharma.

p. 60

against his will, and accompanied only by his Karman !, he enters a new existence, either a good or a bad one. (24)

“When they have burned with fire on the funeral pile his forlorn, helpless corpse, his wife and sons and kinsfolk will choose another man to provide for them. (25)

“Life drags on (towards death) continuously?; old age carries off the vigour of man. King of the Pazéélas, mark my words: do no fearful actions.” (26)

‘I, too, know just as well as you, O saint, what you have told me in your speech: pleasures will get a hold on men and are not easily abandoned by such as we are, sir. (27)

‘O Xitra, in Hastinapura* I saw the powerful king (Sanatkuméra), and I took that sinful resolution in my desire for sensual pleasures. (28)

‘And since I did not repent of it, this has come of it, that I still long for sensual pleasures, though I know the Law. (29)

‘As an elephant, sinking down in a quagmire,

1 This might be translated, as Professor Leumann suggests: possessing Karman as the germ (of his future destiny); still I prefer the meaning vouched for by the commentators, because karmabfga generally means the germ, i.e. cause of Karman, see below, Thirty-second Lecture, verse 7.

® See Professor Leumann’s remarks on this verse, |.c., p. 137 f.

* When Sunandé, wife of Sanatkumfra, paid homage to Sambhfta, then a Gaina monk, and touched his feet with the curls of her soft hair, he was possessed by the desire to become a universal monarch in reward for his penances. This is the nidana of which the text speaks, and what I render in this connection by ‘taking a resolution.’ For the story itself, see my Ausgewihlte Erzahlungen in MahérAshaf, p. 5 f.

LECTURE XIV. 61

sees the raised ground but does not get to the shore, so do we who long for sensual pleasures, not follow the path of monks. (30)

‘Time elapses and quickly pass the days; the pleasures of men are not permanent; they come to a man and leave him just as a bird leaves a tree void of fruit.’ (31)

“If you are unable to abandon pleasure, then do noble actions, O king; following the Law, have compassion on all creatures: then you will become a god on entering a new existence. (32)

“If you have no intention of abandoning pleasure, and still long for undertakings and property, my long talk has been to no purpose. I go, king, farewell.” (33)

And Brahmadatta, king of the Pa#Aalas, did not act on the counsel of the saint; he enjoyed the highest pleasure, and (afterwards) sank into the deepest hell. (34)

But Xitra the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection. (35)

Thus I say.

FOURTEENTH LECTURE.

ISHUKARA,