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

The commentators offer no explanation of dhanka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriya, i.e., in our case, demons who have adopted the shape of vultures.

* The water of the river Vaitarant consists of a very caustic acid.

‘ Here and in the following verses the suffering of Mrzg4putra as an animal and a plant seems to be described. But in verse 68 the scene is again laid in hell. The first word in verse 63, &c., ‘as, would literally be ‘like’ (viva in the original text), but in rendering it by ‘like, we have to assume that as a denizen of hell he is treated in the manner described, which seems rather strained.

p. 96

caught, bound, and fastened in snares and traps, and frequently I have been killed. (63)

‘As a fish I have, against my will, been caught with hooks and in bow-nets; I have therein been scraped, slit, and killed, an infinite number of times. (64)

‘Asa bird I have been caught by hawks, trapped in nets, and bound with bird-lime, and I have been killed, an infinite number of times. (65)

‘As a tree I have been felled, slit, sawn into planks, and stripped of the bark by carpenters with axes}, hatchets, &c., an infinite number of times. (66)

‘As iron I have been malleated, cut, torn, and filed by blacksmiths*, an infinite number of times. (67)

‘I have been made to drink hissing molten copper, iron, tin, and lead under horrid shrieks, an infinite number of times. (68)

‘You like meat minced or roasted; I have been made to eat, ever so many times, poisoned meat, and red-hot to boot. (69)

‘You like wine, liquor, spirits, and honey *; I have been made to drink burning fat and blood. (70)

‘Always frightened, trembling, distressed, and suffering, I have experienced the most exquisite pain and misery. (71)

‘I have experienced in hell sharp, acute and

* Kuhadé = kuthéra; comp. pihada= pi/hara, The form kuh4r4 occurs in Guzerati, Sindhi, and Panjabi.

* Kumfra; this is obviously the modern kam 4r ‘ blacksmith‘ (derived from karmak4ra); and it is of interest to find this form in an old text like the Uttarédhyayana.

® To render surf, sidhu, mairéya, and madhu.

LECTURE XIX. 97

severe, horrible, intolerable, dreadful, and formidable pain. (72)

‘O father, infinitely more painful is the suffering in hell than any suffering in the world of men. (73)

‘In every kind of existence I have undergone suffering which was not interrupted by a moment's reprieve.’ (74)

To him his parents said: “Son, a man is free to enter the order, but it causes misery to a Sramaza that he may not remedy any ailings.” (75)

He answered: ‘O father and mother, it is even thus as you have plainly told; but who takes care of beasts and birds in the woods? (76)

‘As a wild animal! by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance. (77)

(76)

‘As a wild animal! by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance. (77)

‘When in a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it? (78)

‘Or who will give it medicine? or who will inquire after its health? or who will get food and drink for it, and feed it? (79)

‘When it is in perfect health, it will roam about in woods and on (the shores of) lakes in search of food and drink. (80)

‘When it has eaten and drunk in woods and lakes, it will walk about and go to rest according to the habits of wild animals. (81)

‘In the same way a pious monk goes to many places and walks about just as the animals, but afterwards he goes to the upper regions. (82)

' Miga =mr‘ga, literally ‘antelope ;’ but here as frequently the word has apparently the more general meaning ‘ wild animal.’

[45] H

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‘As a wild animal goes by itself to many places, lives in many places, and always gets its food; thus a monk on his begging-tour should not despise nor blame (the food he gets). (83)

‘I shall imitate this life of animals.’ “Well, my son, as you please.” With his parents’ permission he gave up all his property. (84)

‘I shall imitate this life of animals, which makes
one free from all misery, if you will permit me.’
“Go, my son, as you please.” (85)

When he had thus made his parents repeat their permission, he gave up for ever his claims in any property, just as the snake casts off its slough. (86)

His power and wealth, his friends, wives, sons, and relations he gave up as if he shook off the dust from his feet, and then he went forth. (87)

He observed the five great vows, practised the five Samitis, and was protected by the three Guptis'; he exerted himself to do mental as well as bodily penance. (88)

He was without property, without egoism, without attachment, without conceit ?, impartial towards all beings, whether they move or not. (89)

He was indifferent to success or failure (in begging), to happiness and misery, to life and death, to blame and praise, to honour and insult. (90)

He turned away from conceit and passions, from injurious, hurtful, and dangerous actions’, from gaiety and sadness; he was free from sins and fetters. (91)

1 See notes 2 and 3 on p. 50.

* Gd4rava = gaurava or garva. Dfpik&: riddhig&ravarasagarava-sitagfrava iti garvatrayarahitas.

5 To render dandasallabhaésu.

LECTURE XIX. 99

He had no interest in this world and no interest in the next world; he was indifferent to unpleasant and pleasant things’, to eating and fasting. (92)

He prevented the influx of Karman (Asrava) through all bad channels*; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93)

(92)

He prevented the influx of Karman (Asrava) through all bad channels*; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge. (93)

Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a Sramaaa, he reached perfection after breaking his fast once only every month. (94, 95)

Thus act the enlightened ones, the learned, the clever; like Mzzgdputra they turn away from pleasures. (96)

When you have heard the words of the illustrious and famous son of Mvzg4, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirvana. (97, 98)

Thus I say.

1 VAstkandanakapp6. The author of the Avaéfri explains this phrase thus: he did not like more a man who anoints himself with sandal than a mason. Apparently he gives to vasa the meaning ‘ dwelling;’ but I think that the juxtaposition of Aandana calls for a word denoting a bad-smelling substance, perhaps * ordure.’

2 Literally ‘door.’ The meaning of the line will be fully rendered and the simile at least partially be preserved by the following less literal translation: he shut the door, as it were, to evil influences, For the 4srava, see above, p. 55, note 1.

H 2

p. 100

TWENTIETH LECTURE.

THE GREAT DUTY OF THE NIRGRANTHAS.

Piously adoring the perfected and the restrained saints, listen to my true instruction which (teaches the real) profit (of men), religion, and liberation’. (1)

King Srézika*, the ruler of Magadha, who possessed many precious things, once made a pleasureexcursion to the Mazdikukshi Kaitya*. (2)

It was a park like Nandana‘, with trees and creepers of many kinds, peopled by various birds, and full of various flowers. (3)

There he saw a restrained and concentrated saint sitting below a tree, who looked delicate and accustomed to comfort. (4)

When the king saw his figure, his astonishment at that ascetic’s figure was very great and unequalled. (5)

‘O his colour, O his figure, O the loveliness of
the noble man, O his tranquillity, O his perfection,
O his disregard for pleasures!’ (6)

' Atthadhammagaim = arthadharmagati. I think this equal to artha dharma méksha, though the commentators offer. a different explanation by making gati mean g#4na. The phrase is derived from the typical expression kam4rthadharmaméksha by leaving out kAma, which of course could not be admitted by ascetics.

? He is identical with Bimbiséra of the Buddhists; see my edition of the Kalpa Sftra, introduction, p. 2.

® The following verses prove that Aaitya denotes park here as the word is explained by the scholiast in IX, 9.

« Nandana is Indra’s park.

LECTURE XxX. IOI

? He is identical with Bimbiséra of the Buddhists; see my edition of the Kalpa Sftra, introduction, p. 2.

® The following verses prove that Aaitya denotes park here as the word is explained by the scholiast in IX, 9.

« Nandana is Indra’s park.

LECTURE XxX. IOI

Adoring his feet and keeping him on his right side (he sat down), neither too far off nor too close by, and asked him with his hands clasped : (7)

‘Though a young nobleman, you have entered the order; in an age fit for pleasure you exert yourself as a Sramama, O ascetic; I want to hear you explain this.’ (8)

“Tam without a protector, O great king ; there is nobody to protect me, I know no friend nor any one to have sympathy with me.” (9)

Then king Srézika, the ruler of Magadha, laughed : ‘ How should there be nobody to protect one so accomplished as you ?’ (10)

‘TI am the protector of religious men!; O monk; enjoy pleasures together with your friends and relations; for it is a rare chance to be born as a human being.’ (11)

“You yourself are without a protector, Srézika, ruler of Magadha; and as you are without a protector, how can you protect anybody else ?” (12)

When the saint had addressed this unprecedented speech to the king, who was greatly moved and astonished, and struck with astonishment, (he answered) ?: (13)

‘I have horses, elephants, and subjects, a town and a seraglio, power and command: enjoy human pleasures. (14)

‘In possession of so great means, which permit the owner to enjoy all pleasures, how could he be

1 Bhadantanam.

3 The verb is wanting in this verse, and there is an apparent tautology in the words as they now stand. This is an obvious mark of a corruption in the text, which, however, I do not know how to remove by a plausible conjecture.

p. 102

without protection? Reverend sir, you speak untruth.’ (15)

“O king, you do not know the meaning and origin? of (the word) ‘without protection,’ nor how one comes to be without protection or with protection, O ruler of men. (16)

“ Hear, O great king, with an undistracted mind in what way a man can be said to be ‘without protection, and with what purpose I have said all this. (17)

“There is a town Kausdmbt by name, which is among towns what Indra? is (among the gods); there lived my father, who possessed great wealth. (18)

“In my childhood, O great king, I caught a very bad eye-disease and a severe burning fever in all my limbs, O ruler of men. (19)

“My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body. (20)

“In the back, the heart §, and the head, I suffered

1 Pottham or pokkham. The commentators are at a loss to give an etymology of this word, or rather have a choice of them to offer, which comes to the same thing, and proves that nothing certain was known. If pottha is the correct form, it may be derived from pra-+ut+stha, and mean ‘origin;’ if po&k&ha or pukkha is the right spelling it is pr*#44, and may mean ‘etymology.’

If pottha is the correct form, it may be derived from pra-+ut+stha, and mean ‘origin;’ if po&k&ha or pukkha is the right spelling it is pr*#44, and may mean ‘etymology.’

? Purdna purabhédazf. As usual the commentators give a purely etymological explanation. But it is obvious that purabhédana must have a similar meaning as purandara = Indra, or purabhid Siva. The latter word occurs in later literature only, and, besides, Siva does not yet seem to have been generally acknowledged as the supreme god, when and where the Gaina Sftras were composed. The Vedic word pfrbhid, ‘destroyer of castles,’ also presents itself as an analogy; though it is not yet the exclusive epithet of a god, it is frequently applied to Indra.

° To render antari4&ka or antarittha. The Guzeraty translation renders it hrzdaya.

LECTURE XX. 103

dreadful and very keen pains equal to a stroke of lightning. (21)

“Then the best physicians came to my help, who cure by their medical art and by spells, who were versed in their science, and well knew spells and roots. (22)

‘They tried to cure me according to the fourfold science ! which they had been taught ; but they could not rid me of my pains: hence I say that I am without protection. (23)

“‘ My father would have spent all he possessed, for my sake; but he could not rid me of my pains, hence I say that I am without protection. (24)

““My mother, O great king, was agonized with grief about her son; but she could not, &c. (25)

“O great king, my own brothers, the elder and younger ones, could not rid me of my pains, &c. (26)

“O great king, my own sisters, the elder and younger ones, could not, &c. (27)

“O great king, my loving and faithful wife moistened. my breast with the tears of her eyes. (28)

“The poor lady did not eat, nor drink, nor bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it. (29)

“O great king, she did not leave? my side even for a moment; but she could not rid me of my pains, hence I say that I am without protection. (30)

“ Then I said: It is very hard to bear pains again and again in the endless Circle of Births. (31)

1 Kauppaya=XatuApada. Four branches of medical science are intended. ? Phisfai=bhrasyati, Hémagandra’s Prakrst Grammar, iv, 177.

p. 104

“Tf I, for once, shall get rid of these great pains,
I shall become a houseless monk, calm, restrained,
and ceasing to act. (32)

“While I thought so, I fell asleep, O ruler of men; and after that night my pains had vanished. (33)

“Then in the morning of the next day I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act. (34)

“Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35)

“ My own Self is the river Vaitaraz!, my own Self the Salmalf tree’; my own Self is the miraculous cow K4maduh, my own Self the park Nandana. (36)

(34)

“Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35)

“ My own Self is the river Vaitaraz!, my own Self the Salmalf tree’; my own Self is the miraculous cow K4maduh, my own Self the park Nandana. (36)

“My own Self is the doer and undoer of misery and happiness; my own Self, friend and foe, according as I act well or badly. (37)

‘But there is still another want of protection, O king; hear, therefore, O king, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas*, (38)

“If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off. (39)

“One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his

1 See above, p. 94.

• * The verses 38-53 are apparently a later addition because
• (1) the subject treated in them is not connected with that of the foregoing part, and (2) they are composed in a different metre.

LECTURE XxX. 105

easing nature ', does not follow the road trod by the Lord. (40)

“ One who for a long time wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). (41)

“He is empty like a clenched? fist, (of no value) like an uncoined ® false K4rshApaza or like a piece of glass resembling turquoise, he is held lightly by men of discernment. (42)

“He who has the character of a sinner, though he lays great stress on the outward signs of his calling‘ as a means of living ; he who does not control himself, though he pretends to do so; will come to grief for a long time. (43)

“ As the poison K4lakdéa kills him who drinks it ; as a weapon cuts him who awkwardly handles it; as a Vétala kills him who does not lay him; so the Law harms him who mixes it up with sensuality. (44)

“He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practising magic tricks °, will have no refuge at the time (of retribution). (45)

“ The sinner, always wretched, goes from darkness

' These are the five Samitis, see above, p. 50.

7 Poll& or pulla, explained anta’-sushira ‘hollow in the middle.’

* Ayantita = ayantrita. My translation is but conjectural. Perhaps the regular coins are not meant, but stamped lumps of metal, which were current long before coins were introduced.

‘ Literally, ‘the flag of the seers ;’ the broom &c. are meant.

® Kuhédavigg4.

p. 106

to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute. (46)

‘ Literally, ‘the flag of the seers ;’ the broom &c. are meant.

® Kuhédavigg4.

p. 106

to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute. (46)

“He who accepts forbidden alms, viz. such food as he himself asks for, as has been bought for his sake, or as he gets regularly (as by right and custom), who like fire devours everything, will go to hell from here, after having sinned. (47)

“A cut-throat enemy will not do him such harm as his own perversity will do him; the man without pity will feel repentance in the hour of death. (48)

“In vain he adopts nakedness, who errs about matters of paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world. (49)

“Thus the self-willed sinner who leaves the road of the highest Ginas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow. (50)

“A wise man who hears this discourse, an instruction full of precious wisdom, and who deserts every path of the wicked, should walk the road of the great Nirgranthas. (51)

“He who possesses virtuous conduct and life, who has practised the best self-control, who keeps from sinful influences}, and who has destroyed his Karman, will reach (in the end) the greatest, best, and permanent place (viz. mukti).” (52)

Thus the austere and calm, great ascetic and great sage who kept great vows and possessed great fame, preached at great length this great sermon: the great duty of the Nirgranthas. (53)

1 Nirdsava =nirasrava. For the dsravas, see p. 55, note 1.

LECTURE XX. 107

And king Srézika, pleased, spoke thus: ‘ You have truly shown what it is to be without protection. (54)

“You have made the best use of human birth, you have made a true gain, O great sage, you are a protector (of mankind at large) and of your relations, for you have entered the path of the best Ginas. (55)

‘You are the protector of all unprotected beings,
O ascetic; I ask you to forgive me: I desire you to
put me right. (56)

‘That by asking you I have disturbed your meditation, and that I invited you to enjoy pleasures, all this you must forgive me.’ (57)

When the lion of kings had thus, with the greatest devotion, praised the lion of houseless monks, he, together with his wives, servants, and relations, became a staunch believer in the Law, with a pure mind. (58)

The ruler of men, with the hair on his body joyfully erected, bowed his head (to the monk), keeping him on his right side, and departed. (59)

And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living beings) in the three ways (viz. by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion. (60)

Thus I say.

p. 108

TWENTY-FIRST LECTURE.
SAMUDRAPALA.

by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion. (60)

Thus I say.

p. 108

TWENTY-FIRST LECTURE.
SAMUDRAPALA.

In Kampé there lived a Sravaka, the merchant Palita, who was a disciple of the noble and venerable MahAvira. (1)

As a Sravaka he was well versed in the doctrines of the Nirgranthas. Once he went by boat to the town of Pihuzda on business. (2)

A merchant gave him his daughter while he was doing business in Pihuzda. When she was big with child, he took her with him on his returning home. (3)

Now the wife of PAlita was delivered of a child at sea; as the boy was born at sea (samudra), he was named Samudrapila. (4)

Our merchant, the Srdvaka, went leisurely to Kamp, to his house; in his house the boy grew up surrounded by comfort. (5)

He studied the seventy-two arts, and acquired knowledge of the world!; he was in the bloom of youth, and had a fine figure and good looks. (6)

His father procured him a beautiful wife, Rapist, with whom he amused himself in his pleasant palace, like a Dégundaga god*. (7)

Once upon a time he saw from the window of his palace a man sentenced to death, dressed for execution, on his way to the place of execution. (8)

? To render nitikévida. 2 For Dégundaga, see above, p. 88, note 2.

LECTURE XXI. ) dose)

Agitated by what he saw, Samudrap4la spoke thus: ‘Of wicked actions this is the bad result.’ (9)

He became enlightened at once, the venerable man, and he was immensely agitated; he took leave of his parents, and entered the state of houselessness. (10)

Abandoning the great distress to which the worldly? are liable, the great delusion, and whatever causes fear, one should adopt the Law of monks ?, the vows, the virtues, and the (endurance of) calamities. (11)

One should keep the five great vows, viz. not to kill, to speak the truth, not to steal, to be chaste, to have no property whatever; a wise man should follow the Law taught by the Ginas. (12)

A monk should have compassion on all beings, should be of a forbearing character, should be restrained and chaste, and abstaining from everything sinful; he should live with his senses under control. (13)

Now and then’ he should travel in one country,

1 Saggantha = sagrantha, which is obviously the opposite of nirgrantha. The commentators correct samgamtha in samgam ka. The original reading is in MS. B. A. has samgamtha, and so had C. originally, but it corrects the tha into 4a. According to the commentators we should translate: abandoning worldly attachment which causes great distress, great delusion, black (Lésy4), and dangers, one should, &c.

* Pary4ya-dharma. Pary4ya means a state under which a substance presents itself. Here is meant the state of the soul in pravragy4, i.e. srdmanya-pary4ya; compare the expressions khadmastha-paryaya and kévali-paryaya, Pary&ya-dharma is here equal to pravragy4-dharma, Law of the monks.

* Pary4ya-dharma. Pary4ya means a state under which a substance presents itself. Here is meant the state of the soul in pravragy4, i.e. srdmanya-pary4ya; compare the expressions khadmastha-paryaya and kévali-paryaya, Pary&ya-dharma is here equal to pravragy4-dharma, Law of the monks.

* K4léza k4&lam, the commentators supply kurvan, and explain the passage as follows: k4léna, i.e. in a paurushi (fourp. 110 taking into consideration its resources and his own ability; like a lion he should not be frightened by. any noise; and whatever words he hears, he should not make an improper reply. (14)

In utter indifference he should walk about, and bear everything, be it pleasant or unpleasant; he should not approve of everything everywhere, nor care for' respectful treatment or blame. (15)

There are many opinions here among men, which a monk places in their true light; there will rise many dangerous and dreadful calamities, caused by gods, men, or animals, which are difficult to be borne and cause easily-discouraged men to sink under them; but a monk who comes in contact with them will not be afraid, like a stately elephant at the head of the battle. (16, 17)

Cold and heat, flies and gnats, unpleasant feelings, and many diseases attack the body; without flinching? he should bear them, and should hours) less one quarter of it, k&lam, i.e. what is proper for the time. The meaning would be ‘doing at every time what is proper or prescribed to do at it.’ But this explanation looks very artificial; I think that the expression kalénva k4lam is an adverb of the same type as maggham magghéna and many others.

' Samgae. This word may be samyata in this place; but in verse 20, where the same line occurs again, it cannot be so interpreted, because there the word samgae occurs twice; once it has the meaning of samgata, but in the passage under discussion it must be a verb, and it is rendered there saf@gayet= sahgam kury4at by the commentators.

* Akukkué, translated akukfiga, derived from the root kfig ‘to warble, to groan;’ it would therefore mean ‘without complaint.’ But in I, 30 we have appakukkué, derived from the root kué& ‘to bend, to be crooked,’ and it is rendered alpaspandana. The same meaning applies in the present case.

LECTURE XXI. IIT

not recall to his memory the pleasures he once enjoyed. (18)

Giving up love, hatred, and delusion, a monk who is always careful and who is steadfast even as Mount Méru cannot be shaken by the storm, should bear calamities, guarding himself. (19)

A great sage should be neither too elevated by pride nor too humble, he should not care for respectful treatment nor blame; an ascetic who has ceased (to act), will by means of his simplicity enter the path of Nirv4za. (20)

(19)

A great sage should be neither too elevated by pride nor too humble, he should not care for respectful treatment nor blame; an ascetic who has ceased (to act), will by means of his simplicity enter the path of Nirv4za. (20)

He is neither grieved nor pleased (by anything)', he abandons his relations with men, he ceases (to act), is intent on the benefit of his soul, he strives for the highest good (viz. mukti), and uses the means to reach it, free from sorrow, egoism, and any kind of property. (21)

A merciful (monk) should use beds distant from others, which are not got ready for his sake? nor strewn (with leaves or things considered to be possessed of life); he should sustain such hardships as the sages are accustomed to. (22)

The great sage (Samudrapala), understanding the sacred lore and practising completely the best Law, shone forth like the sun in the sky, being possessed of the highest knowledge and glory. (23)

Having annihilated his Karman both meritorious

1 This is the meaning commonly given to the frequently occurring phrase arairaisahe. Another interpretation is: samyam4samyamavishayé, tabhy4m na badhaté,

* Nirévalévai = nirupalipta. By upalépa may be meant ‘dirt,’ but the author of the Avaé(iri explains upalépa as consisting in abhishvanga ‘affection.’ It is almost impossible to render satisfactorily so vague an expression.

p. 112

and sinful, being steadfast ', and free from all fetters, Samudrapala crossed the ocean-like Flood of worldly existence and obtained exemption from transmigration. (24)

Thus I say.

TWENTY-SECOND LECTURE.
RATHANEMI,

In the town of Sauryapura * there was a powerful king, Vasudéva by name, who possessed the characteristic marks of a king. (1)

He had two wives, R6éhivt and Dévakt; each of them had a beloved son, Rama and Késava. (2)

In the town of Sauryapura there was (another) powerful king, Samudravigaya by name, who possessed the characteristic marks of a king. (3)

His wife was Siva by name; and her famous son was the venerable Arish/anémi, the saviour of the world and the lord of ascetics. (4)

This Arish¢éanémi, who was gifted with an excellent voice and possessed the thousand and eight lucky marks of the body, was a Gautama, and his skin was black. (5)

His body was strong like that of a bull, and hard

' Nirangama = samyamé niskala, immovable with regard to self-control.

* According to the Brahmanical account Vasudéva lived in Mathur4. The name given to the town by the Gainas is apparently derived from Sauri, an epithet of Krishna, whose grandfather was Stra. Soriyapura may be Saurikapura or Sauryapura. The latter rendering adopted by our commentators is based on a wrong etymology.

LECTURE XXII. Il3

like steel; he was well proportioned, and had a belly like that of a fish.

Késava asked the girl Ragimatt! in marriage for him. (6) .

Soriyapura may be Saurikapura or
Sauryapura. The latter rendering adopted by our commentators
is based on a wrong etymology.

LECTURE XXII. Il3

like steel; he was well proportioned, and had a belly like that of a fish.

Késava asked the girl Ragimatt! in marriage for him. (6) .

Now this daughter of an excellent king * was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saud4mant. (7)

Her father said to the powerful VAsudéva : ‘Let the prince come here that I may give him my daughter.’ (8)

He had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies; he wore a suit of heavenly clothes and was decked out with ornaments. (9)

Riding on the best mast elephant * of Vasudéva he looked beautiful, like a jewel worn on the head. (10)

He sat under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Dasarhas‘ and by a complete army drawn

1 Réimat, Raimat, and Rayamati are the forms of her name in Prakrit; the spellings Ragimati and R4gamatf are also met with in Sanskrit.

2 Viz. Ugraséna. He was placed on the throne by Krishaa on the death of Kamsa, cf. Vishnu Purfza V, 21. He and Dévaka were the sons of Ahuka, Kamsa was a son of Ugraséna, and Dévaki a daughter of Dévaka, loc. cit. IV, 14. According to the legend of Krishna, as told by the Brahmans and Gainas, Gar4sandha afterwards repeatedly attacked Mathura. Krishna therefore built Dvarak4 on the shore of the western ocean, and sent thither the Y4dava tribe, loc. cit. V, 22 and 23. The events narrated in the text must be understood to have occurred in Dv4rak4, as is evident from verse 21.

* Gandhahastin, an elephant of the best class, whose very smell is sufficient, as is believed, to frighten common elephants, see verse 15.

* Dasara in Prakrit. They are a clan descended from Yadu.

[45] Ip. 114 up in rank and file, while the heavenly sound of musical instruments reached the sky. (11, 12)

With such pomp and splendour the hero of the
Vrishnis started from his own palace. (13)

On his way he saw animals, kept in cages and enclosures, overcome by fear and looking miserable. (14)

Seeing them on the point of being killed for the sake of their flesh, and to be eaten afterwards, the great sage spoke to his charioteer' thus: (15)

‘Why are?* all these animals, which desire to be happy, kept in cages and enclosures ?’ (16)

Then the charioteer answered: ‘ Lucky are these animals because at thy wedding they will furnish food for many people.’ (17)

Having heard these words, which announced the slaughter of many animals, the great sage, full of compassion and kindness to living beings, meditated thus: (18)

‘If for my sake many living beings are killed,
I shall not obtain happiness in the next world.’ (19)

Then the famous man presented the charioteer with his pair of earrings, his neck-chain, and all his ornaments. (20)

(20)

‘When he had formed his resolution, the gods

1 In verse 10 Arishfanémi rides on an elephant, but in the sequel he is supposed to travel in a car. Unless the poet can be charged with having made this blunder, which I think just possible, verse 10 must be considered a later addition.

* The form of the verb akkhahim for akkhanti is worthy of note, because him as ending of the third person plural belongs to Apabhramsa. It is interesting to find a true Apabhramsa form in a text so old as ours, for it seems to prove that at all times Apabhramsa went along with the common Prakrit, a vulgar or low with a high middle-Indian language.

LECTURE XXII. 115

descended (from heaven), according to the established custom, to celebrate, with great pomp together with their retinue, the event of his renunciation. (21)

Surrounded by gods and men, and sitting on an excellent palankin, the Venerable One left Dvaraka and ascended mount Raivataka?. (22)

On arriving at the park he descended from his excellent palankin, surrounded by a crowd of thousands, and then his renunciation took place, while the moon was in conjunction with Aitra* (23)

Then he himself plucked out his delightfullyperfumed, soft, and curled hair in five handfuls. (24) ;

And VA4sudéva said to that subduer of the senses, who had plucked out his hair: ‘O lord of ascetics, may you soon obtain what you wish and desire. (25)

‘Increase in knowledge, faith, and right conduct, in forbearance and perfection !’ (26)

In this manner R4ma and Késava, the Dasarhas, and many people paid homage to Arish¢anémi and then returned to the town of Dv4rak4. (27)

When the daughter of the king heard of the ordination of the Gina, laughter and gaiety forsook her, and she was overwhelmed with affliction *®. (28)

1 Raivataka is mount Girnfr in Kashiaw4d. The hill is one of the most sacred places of the Gainas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its connection with the history of Krishna. The poetical description of mount Raivataka forms the subject of the fourth sarga of the Sisupalavadha by M&gha.

* The lunar mansion, the chief star of which is Spica or a Virginis.

* The lamentation of Ragimatt on her husband’s becoming an ascetic forms the subject of a curious Sanskrit poem called Némidfitakavya, by Vikrama, son of Sanghaza, which has been edited in

p. 12

p. 116

Ragtmatt thought: ‘Shame upon my life, that I have been forsaken by him! it is better I should turn nun.’ (29)

Firm and decided she cut off her tresses which were black like bees and dressed with a brush and comb}. (30)

And VAsudéva said to her who had cut off her hair, and subdued her senses: ‘Lady, cross the dreadful ocean of the Sams4ra without difficulty!’ (31)

When she had entered the order, the virtuous and very learned lady induced there many people, her relations and servants, to enter the order too. (32)

(32)

On her way to mount Raivataka it began to rain; her clothes being wet, she entered a cave and waited there in the darkness while it was raining. (33)

She took off her clothes and was naked as she was born, thus she was seen by Rathanémi 2, whose the Kavyam4l4 of 1886. It is what is technically called a samasy4pfirama or gloss. The last line of each stanza is taken from the Méghadfita of K4lidasa, and the first three lines are added by the poet to make the whole fit the circumstances of his tale.

’ Kuksaphanaga, in Sanskrit kirfaphanaka. According to the scholiasts phanaka is a comb made of bamboo.—I have translated, ‘cut off her tresses,’ but literally it is: ‘plucked out her hair’ However, I do not think that women also are to pluck out their hair.

* Rathanémi was her husband's elder brother. According to a legend told in Haribhadra’s Z1k4 of the Dasavaik4lika Stra (see Leumann in the Journal of the German Oriental Society, vol. 46, p. 597), Rathanémi fell in love with RAgimatf. But that lady in order to make him see his wrong, vomited a sweet beverage she had drunk, in a cup and offered it him. On his turning away with disgust she explained to him her meaning: she too had been vomited, as it were, by Arish/anémi, notwithstanding which he wanted to have her. She then taught him the Gaina creed, and he became a monk.

LECTURE XXII. 117

(peace of) mind became (thereby) disturbed ; and afterwards she saw him. (34)

She was frightened when she discovered herself alone with the monk; folding her arms over her breast she sank down trembling. (35)

When the prince, Samudravigaya’s son, saw her frightened and trembling, he spoke the following words: (36)

‘I am Rathanémi, O dear, beautiful, sweetlyspeaking lady! Do accept me for your lover, O slender one’, you shall have no cause to complain. (37)

‘Come, let us enjoy pleasures, for it is a rare chance to be born a human being; after we have enjoyed pleasures, we shall enter on the path of the Ginas.’ (38)

When Régtmatt perceived that Rathanémi’s strength of will was broken, and temptation had got the better of him, she did not lose her presence of mind and defended her Self on that occasion. (39)

The daughter of the best king, true to self-control and her vows, maintained the honour of her clan and family, and her virtue, and spoke to him: (40)

‘If you owned the beauty of Vaisramaza?*, the pleasing manners of Nalakfbara ’, if you were like Purandara‘ himself, I should have no desire for you. (41)

Suyazu=sutanu. This may, however, be a proper name, a synonym of R4gimatt, for according to the Harivamsa 2029 and the Vishau Puraza IV, 14, Sutanu was a daughter of Ugraséna.

2 Vaisramana is a Prakret spelling for Vaisravana = Kubéra.
8 NalakQbara is Vaisramama’s son.
‘ Indra.

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‘Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life ; it would be better for you to die’. (42)

2 Vaisramana is a Prakret spelling for Vaisravana = Kubéra.
8 NalakQbara is Vaisramama’s son.
‘ Indra.

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‘Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life ; it would be better for you to die’. (42)

‘Iam the daughter of the Bhéga-king?, and you are an Andhakavrvzshai ; being born ina noble family let us not become like Gandhana-snakes*; firmly practise self-control! (43)

‘If you fall in love with every woman you see, you will be without hold like the Ha¢fa-plant‘, driven before the wind. (44)

‘As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own Sramazahood.’ (45)

Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook®. (46)

Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true Sramazahood throughout life. (47)

1 The verses 42, 43, 44, 46 have been received in the Dasavaikalika Sftra II, 7-10, see Leumann’s edition of that Sfitra quoted in the note, p. 116. A metrical German translation will be found in the same place.

* On the Bhégas see p. 71, note 2. It is perhaps here misspelt for Bhéga. In the Vishnu Purana, Kamsa, Ugraséna’s son, is twice called Bhégaraga (see Wilson’s translation, ed. Hall, vol. iv, pp. 260, 271), in contradiction to the common tradition which makes him an Andhaka, compare Pataggali on Paaini IV, 1, 114.

* There are said to be two kinds of snakes, the gandhana and the agandhana. The former can be made to suck the poison from the wound they have inflicted ; the other will rather die than do so. Cf. Leumann, loc. cit., p. 597, note *.

‘ Pistia Stratiotes, an aquatic plant.

5 Dévéndra here refers to the story of the Nfpurapazdita, of which he gives a small portion in Prakrzt. The whole story is related in the Parisishfaparvan of Hémagandra, see the introduction to my edition of that work in the Bibliotheca Indica.

LECTURE XXIII. T19g

After practising severe austerities both of them became Kévalins, and having completely annihilated their Karman, they reached the highest perfection. (48)

Thus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of ment. (49) Thus I say.

TWENTY-THIRD LECTURE?
KfsI AND GAUTAMA.

There was a Gina, Parsva® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1)

And there was a famous disciple of this Light of

1 Compare the last verse of the Ninth Lecture.

TWENTY-THIRD LECTURE?
KfsI AND GAUTAMA.

There was a Gina, Parsva® by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina. (1)

And there was a famous disciple of this Light of

1 Compare the last verse of the Ninth Lecture.

• * In this lecture we have a very interesting legend about the way in which the union of the old church of Parsva and the new church of Mahavira was brought about. A revival of this ancient difference seems to have caused the united church afterwards to
• * divide again into the present Svétambara and Digambara sects. They do not continue the two primitive churches, but seem to have grown out of the united church.

5 P&rsva is the last but one Tirthakara, his Nirvaza took place 250 years before that of Mahavira. This statement, which has been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Parsva, who is called a young monk kuméra-sramaza, met Gautama, i.e. Sudharman, the disciple of Mahavira. We therefore must take the word disciple, sfse, as parampar4sishya, that is not in its literal sense. See note 3, p. 122.

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the World, the young Sramaza Kési, who had completely mastered the sciences and right conduct. (2)

He possessed the light of Sruta and Avadhi knowledge’, and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of SrAvasti. (3)

In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in. (4)

Now at that time there lived the Prophet of the Law, the Gina, who in the whole world is known as the venerable Vardhaména. (5)

And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct. (6)

He knew the twelve Angas, was enlightened, and was surrounded by a crowd of disciples ; wandering from village to village he too arrived in Sravastt. (7)

In the district of that town there is a park Késh¢haka; there he took up his abode in a pure place to live and sleep in. (8)

The young Sramaza Kési and the famous
Gautama, both lived there, protecting themselves
(by the Guptis) and being careful. (9) ;

The pupils of both, who controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection : (10)

1 These are the second and third kinds of knowledge according to the Gaina classification. Sruta is the knowledge derived from the sacred books, and avadhi is limited or conditioned knowledge. See Bhandarkar, Report, p. 106.

LECTURE XXIII. 12!

‘Is our Law the right one, or is the other Law! the right one? are our conduct and doctrines right, or the other ? (11)

‘The Law as taught by the great sage Parsva, which recognises but four vows?, or the Law taught by Vardhamana, which enjoins five vows? (12)

106.

LECTURE XXIII. 12!

‘Is our Law the right one, or is the other Law! the right one? are our conduct and doctrines right, or the other ? (11)

‘The Law as taught by the great sage Parsva, which recognises but four vows?, or the Law taught by Vardhamana, which enjoins five vows? (12)

‘The Law which forbids clothes (for a monk), or that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference?’ (13)

Knowing the thoughts of their pupils, both Kési and Gautama made up their minds to meet each other. (14)

Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tinduka park, accompanied by the crowd, his pupils. (15)

When Kési, the young monk, saw Gautama approach, he received him with all becoming attention. (16)

He at once offered Gautama the four pure kinds of straw and hay® to sit upon. (17)

Kési, the young Sramava,and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18)

There assembled many heretics out of curiosity, and many thousands of laymen; (19)

Gods, Danavas, Gandharvas, Yakshas, Rakshasas,

? Viz. the Law of Parsva or the Law of Mahfvira.

? Hence it is called kauggA4ma A&tury4ma. Chastity (maithunaviramaza) was not explicitly enumerated, but it was understood to be contained in the fourth commandment : to have no property (aparigraha).

°> The four kinds of straw are: sAli vihf koddava ralaga, to which is added hay: ranne tan4ni.

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and Kinnaras (assembled there), and there came together invisible ghosts! too. (20)

Kési said to Gautama, ‘I want to ask you something, holy man.’ Then to these words of Kési Gautama made the following reply: “ Sir, ask whatever you like.” Then with his permission Kési spoke to Gautama: (21, 22)

‘The Law taught by the great sage P4rsva, recognises but four vows, whilst that of Vardham4na enjoins five. (23)

‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (24)

Then to these words of Kési Gautama made the following reply: “ Wisdom recognises the truth of the Law and the ascertainment of true things. (25)

“The first? saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise ; hence there are two forms of the Law®. (26)

' Bhfiya = bhiita, explained Vyantara. The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara ‘crossing,’ and the first seems to contain an accusative vam or vaaamam which may be connected with viha or vy6man ‘air.’

* Those under the first Tirthakaras.

The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara ‘crossing,’ and the first seems to contain an accusative vam or vaaamam which may be connected with viha or vy6man ‘air.’

* Those under the first Tirthakaras.

’ The meaning of this explanation is as follows. As the vow of chastity is not explicitly mentioned among Parsva’s four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by observing the four vows literally, i.e. by not abstaining from sexual intercourse, as it was not expressly forbidden—The argumentation in the text presupposes a decay of the morals of the monastic order to have occurred between P&rsva and Mah4vira, and this is possible only on the assumption of a sufficient interval of time having

LECTURE XXIII. 123

“ The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them.” (27)

‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28)

‘The Law taught by Vardhamana forbids clothes, but that of the great sage Parsva allows an under and upper garment. (29)

‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (30)

To these words of Kési Gautama made the following reply: “ Deciding the matter by their superior knowledge, (the Tirthakaras) have fixed what is necessary for carrying out the Law. (31)

“The various outward marks (of religious men) have been introduced in order that people might recognise them as such ; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character. (32)

“Now the opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward marks).” (33)

‘Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34)

‘Gautama, you stand in the midst of many elapsed between the last two Tirthakaras. And this perfectly agrees with the common tradition that Mahavira came 250 years after Parsva.

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thousand (foes) who make an attack on you; how have you vanquished them! ?’ (35)

“By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes.” (36)

Kési said to Gautama: ‘Whom do you call a foe?’ To these words of Kési Gautama made the following reply : (37)

“Self is the one invincible foe, (together with the four) cardinal passions *, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38)

anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38)

‘Well, Gautama, &c. (as in verse 28). (39)

‘We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage?’ (40)

“ Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage.” (41)

Kési said to Gautama : ‘What do you call fetters?’

1 This question does not refer to the difference in doctrines between P4rsva and Mahfvira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two Tirthakaras for a better reason than that given by the scholiast. For in them the leading topics of Gainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the satisfaction of Kési. In this way the unity in doctrine subsisting between the Law of Parsva and that of Mahavira is demonstrated to the hearers of the dispute, after the differences had been explained away.

* Kashaya.

LECTURE XXIII. 125

To these words of Kési Gautama made the following reply : (42)

“ Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct.” (43)

‘Well, Gautama, &c. (as in verse 28). (44)

‘O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out ?’ (45)

“T have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit.” (46)

Kési said to Gautama, ‘What do you call that plant?’ To these words of Kési Gautama made the following reply: (47)

“Love of existence is that dreadful plant which brings forth dreadful fruit ; having regularly torn it out, I live pleasantly.” (48)

‘Well, Gautama, &c. (as in verse 28). (49)

‘Gautama, there is blazing up a frightful fire which burns? the embodied beings; how have you put it out?’ (50)

“Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me.” (51)

Kési said to Gautama, ‘What do you call the fire?’ To these words of Kési Gautama made the following reply : (52)

“The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled

1 In the original ‘fire’ is put in the plural because the four kash4yas or cardinal passions are denoted by it.

p. 126

with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53)

‘Well, Gautama, &c. (as in verse 28). (54)

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with the drops of knowledge the fire of the passions is extinguished and does not burn me.” (53)

‘Well, Gautama, &c. (as in verse 28). (54)

‘The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you?’ (55)

“T govern it well in its course by the bridle of knowledge ; it does not go astray with me, it keeps to the right path.” (56)

Kési said to Gautama, ‘What do you call this horse ?’ To these words of Kési Gautama made the following reply: (57)

“The mind is that unruly, dreadful, bad horse;
I govern it by the discipline of the Law (so that it
becomes a well-) trained Kambéga-steed .” (58)

‘Well, Gautama, &c. (as in verse 28). (59)

‘There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road?’ (60)

“ They all are known to me, those who are in the right path and those who have chosen a wrong path ; therefore I do not go astray, O sage!” (61)

Kési said to Gautama, ‘What do you call the path?’ To these words of Kési Gautama made the following reply : (62)

“The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Ginas ; it is the most excellent path.” (63)

‘Well, Gautama, &c. (as in verse 28). (64)

‘Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama ?’ (65)

1 Kanthaka, see above, p. 47, note 2.

LECTURE XXIII. 127

“There is a large, great island in the midst of water, which is not inundated by the great flood of water.” (66)

Kési said to Gautama, ‘What do you call this island?’ To these words of Kési Gautama made the following reply: (67)

“The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter.” (68)

‘Well, Gautama, &c. (as in verse 28). (69)

‘On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore ?’ (70)

“A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it.” (71)

Kési said to Gautama, ‘What do you call this boat?’ To these words of Kési Gautama made the following reply : (72)

“The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages.” (73)

‘Well, Gautama, &c. (as in verse 28). (74)

‘In this dreadfully dark gloom there live many beings ; who will bring light into the whole world of living beings?’ (75)

“ The spotless sun has risen which illuminates the whole world ; he will bring light into the whole world of living beings.” (76)

Kési said to Gautama, ‘What do you call this sun?’ To these words of Kési Gautama made the following reply: (77)

“Risen has he who put an end to the Circle of

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Births, the omniscient Gina, the luminary, who brings light into the whole world of living beings.” (78)

‘Well, Gautama, &c. (as in verse 28). (79)

‘Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains! of body and mind?’ (80)

“There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease.” (81)

Kési said to Gautama, ‘What is this place called ?’ To these words of Kési Gautama made the following reply: (82)

“It is what is called Nirv4za, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. (83)

“That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence.” (84)

‘Well, Gautama, you possess wisdom, you have destroyed my doubt ; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Satras.’ (85)

After his doubt had been solved, Kési, of enormous sanctity, bowed his head to the famous Gautama. (86)

And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of the last Tirthakara. (87)

1 M4nasé dukkhé stands for mamaséhim dukkhéhim. It is an interesting instance of the dropping of case affixes, which probably was more frequent in the vernacular.

LECTURE XXIV. 129

In that meeting of Kési and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled. (88)

The whole assembly was greatly pleased and fixed their thoughts on the right way, They praised Kési and Gautama: ‘ May the venerable ones show us favour!’ (89)

Thus I say.

TWENTY-FOURTH LECTURE.

THE SAMITIS.

The eight articles! of the creed are the Samitis and the Guptis; there are five Samitis and three Guptis. (1)

The Samitis? are: 1. try4-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhAsh4-samiti (gentle, salutary, sweet, righteous speech); 3. éshaw4-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. 4dA4na-samiti (receiving and keeping of the things necessary for

! The word I have rendered ‘article’ is m4y4, the Sanskrit form of which may be m&t& or m&tra. The word is derived from the root m4 ‘to find room in,’ and denotes that which includes in itself other things, see verse 3. The word may also mean mAtrz ‘mother,’ as Weber understands it. But this is an obviously intentional double meaning.

* The definitions placed in parentheses in the text are taken from Bhandarkar’s Report for 1883-1884, p. 98, note t, p. 100, note *.

[45] ; K

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