Gaina Sûtras, Part II: The Uttarâdhyayana and Sûtrakritânga — SBE Vol. 45 (trans. Hermann Jacobi, 1895)
English·1879–1910·trans. Hermann Jacobi·304 passages
The text · part 8 of 15
But the description given in our verse leaves no doubt that grey colour is intended.
5 Crotolaria Juncea. * Terminalia Tomentosa.
7 Anka, manivisésha. § Jasminum Multiflorum.
® The gourd Lagenaria Vulgaris, ° Azadirachta Indica.
p. 198
The taste of the blue Lésy4 is infinitely more pungent than Trika¢uka' and Hastipippali. (11)
The taste of grey Lésy4 is infinitely sourer than that of unripe Mango and Kapittha*. (12)
The taste of red Lésy4 is infinitely more pleasant than that of ripe Mango and Kapittha. (13)
The taste of yellow Lésyé is infinitely better than that of excellent wine and various liquors, honey and Mairéyaka®. (14)
The taste of white Lésy4 is infinitely better than that of dates, grapes, milk, candied and pounded sugar. (15)
The smell of the bad Lésy4s (viz. the three first) is infinitely worse than that of the corpse of a cow, dog, or snake. (16)
The smell of the three good Lésyds is infinitely more pleasant than that of fragrant flowers and of perfumes when they are pounded. (17)
5. The touch of the bad Lésy4s is infinitely worse than that of a saw, the tongue of a cow, or leaf of the Teak tree. (18)
The touch of the three good Lésy4s is infinitely more pleasant than that of cotton, butter, or Sirtshaflowers‘. (19)
6. The degrees of the Lésy4s are three, or nine,
1 The aggregate of three spices, &c., black and long pepper and dry ginger.
* Feronia Elephantum.
* A kind of intoxicating drink, extracted from the blossoms of Lythrum Fructicosum, with sugar, &c.
‘* Acacia Sirisa.
5 The Lésyas may possess their qualities in a low, middle, or high degree; each of these degrees is again threefold, viz. low, middle, and high. In this way the subdivision is carried on up to 243.
LECTURE XXXIV. 199
or twenty-seven, or eighty-one, or two hundred and forty-three. (20)
_ 7. A man who acts on the impulse of the five Asravas!, does not possess the three Guptis, has not ceased to injure the six (kinds of living beings), commits cruel acts, is wicked and violent, is afraid of no consequences’, is mischievous and does not subdue his senses—a man of such habits develops the black Lésy4. (21, 22)
A man of the following qualities: envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of enjoyment; a man who pursues pleasures and does not abstain from sinful undertakings, who is wicked and violent—a man of such habits develops the blue Lésy&. (23, 24)
A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver’, a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy—a man of such habits develops the grey Lésy4. (25, 26)
(23, 24)
A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver’, a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy—a man of such habits develops the grey Lésy4. (25, 26)
A man who is humble, steadfast, free from deceit and inquisitiveness, well disciplined, restrained, attentive to his study and duties‘, who loves the Law and keeps it, who is afraid of forbidden things and strives after the highest good—a man of such habits develops the red Lésy4. (27, 28)
A man who has but little anger, pride, deceit, and greed, whose mind is at ease, who controls himself,
1 T.e. commits the five great sins.—The following verses give the character—lakshana—of the Lésyds.
2 This is, according to the comm., the meaning of the word niddhamdhasaparizaméd.
> Paliua@daga-uvahiya=pratikua#kaka-upadhika.
* Yégavan upadhanavan.
p. 200
who is attentive to his study and duties, who speaks but little, is calm, and subdues his senses—a man of such habits develops the yellow Lésy4. (29, 30)
A man who abstains from constant thinking about his misery and about sinful deeds, but engages in meditation on the Law and truth only!, whose mind is at ease, who controls himself, who practises the Samitis and Guptis, whether he be still subject to passion or free from passion, is calm, and subdues his senses—a man of such habits develops the white Lésy4. (31, 32)
8. There are as many varieties? of Lésy4s as there are Samayas® in the innumerable Avasarpiais and Utsarpists, and as there are countless worlds. (33)
9. Half a muhfrta is the shortest, and thirty-three SAgarépamés plus one muhfrta is the longest duration of the black Lésy&. (34)
Half a muhdrta is the shortest, and ten SAgarépam4s plus one Palyépamé and a part of an Asamkhyéya is the longest duration of the blue Lésy4. (35)
Half a muharta is the shortest, and three Sagarépamas plus one Palyédpamé and a part of an Asamkhyéya is the longest duration of the grey Lésy4. (36)
Half a muhiarta is the shortest, and two SA4garépamas plus one Palyépamé and a part of an Asamkhyéya is the longest duration of the red Lésy4. (37)
Half a muhfdrta is the shortest, and ten S4garépam4s plus one muhfrta is the longest duration of the yellow Lésy4. (38)
1 Literally: who avoids the 4rta and raudra dhydnas, and practises the dharma and sukla dhya4nas. These terms cannot be adequately translated ; the reader may therefore be referred for details to Bhandarkar’s Report, p. 110 ff.
® Thandim sthanani.
* Samaya is the smallest division of time=instant, moment.
LECTURE XXXIV. 20!
Half a muhirta is the shortest, and thirty-three Sagarépam4s plus one muhfrta is the longest duration of the white Lésy4. (39)
I have described above the duration of the Lésyds generally; I shall now detail their duration in the four walks of mundane existenee?. (40)
LECTURE XXXIV. 20!
Half a muhirta is the shortest, and thirty-three Sagarépam4s plus one muhfrta is the longest duration of the white Lésy4. (39)
I have described above the duration of the Lésyds generally; I shall now detail their duration in the four walks of mundane existenee?. (40)
The shortest duration of the grey Lésy4 (of a denizen of hell) is ten thousand years, the longest three SAgarépam4s plus one Palyépamé and part of an Asamkhyéya. (41)
The shortest duration of the blue Lésy4 (of a denizen of hell) is three Sagarépam4s plus one PalySpama and a part of an Asamkhyéya, the longest ten Sagardpam4s plus one Palyépama and a part of an Asamkhyéya. (42)
The shortest duration of the black Lésy4 (of a denizen of hell) is ten SAgarédpamas plus one Palyépama and a part of an Asamkhyéya, the longest thirty-three SAgarépam4s. (43)
I have described the duration of the Lésyds of denizens of hell; I shall now describe that of animals, men, and gods. (44)
The duration of any of the Lésyd4s except the best (viz. white one) is less than a muhdrta for (the lowest organisms), animals, and men* (45)
Half a muharta is the shortest duration of the white Lésy4 (of animals and men), and the longest a Krore of former years? less nine years. (46)
1 Viz. as denizens of hell, brutes, men, and gods. Only the three first Lésy&s lead to being born in hell.
* The consequence of this statement appears to be that at the expiration of the Lésy& a new one is produced. The commentators, however, are not explicit on this head.
§ About the former years, see above, p. 16, note I.
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I have described the duration of the Lésy4s of animals and men, I shall now describe that of the gods. (47)
The shortest duration of the black Lésy4 is ten thousand years, the longest a Palyépam4 and (a part of) an Asamkhyéya. (48)
The shortest duration of the blue Lésy4 is equal to the longest of the black one plus one Samaya; the longest is one Palyépama plus a (greater part of) an Asamkhyéya. (49)
The shortest duration of the grey LésyA is equal to the longest of the blue one plus one Samaya; the longest is one Palydpam4 plus (a still greater part of) an Asamkhyéya. (50)
I shall now describe the red Lésy4 as it is with gods, Bhavanapatis, Vyantaras, Gyétishkas, and Vaimanikas. (51)
The shortest duration of the red Lésy4 is one Palyépamé, the longest two Sagardpamas plus one Palyépamé and a part of an Asamkhyéya!. (52)
The shortest duration of the red Lésy4 is ten thousand years, the longest two Sagarépamas plus one Palydpamé and a part of an Asamkhyéya. (53)
The longest duration of the red LésyA plus one Samaya is equal to the shortest of the yellow Lésyé ; its longest, however, is ten muhdrtas longer. (54)
The longest duration of the yellow Lésya plus one Samaya is equal to the shortest of the white Lésya ; the longest, however, is thirty-three muhdrtas longer. (55) 10. The black, blue, and grey Lésyds are the
(54)
The longest duration of the yellow Lésya plus one Samaya is equal to the shortest of the white Lésya ; the longest, however, is thirty-three muhdrtas longer. (55) 10. The black, blue, and grey Lésyds are the
1 This verse seems to lay down the duration of the Lésy4 in the case of common gods, while the next one applies to Bhavanapatis, &c.
LECTURE XXXV. 203
lowest Lésy4s; through them the soul is brought into miserable courses of life. (56)
The red, yellow, and white Lésy4s are the good Lésyas; through them the soul is brought into happy courses of life. (57) .
11. In the first moment of these Lésyas when they are joined (with the soul), the latter is not born into a new existence’. (58)
In the last moment of all these Lésy4s when they are joined (with the soul), the latter is not born into a new existence. (59)
While the last muhdrta is running and a part of it is still to come, the souls with their Lésy4s developed, go to a new birth. (60)
A wise man should, therefore, know the nature of these Lésyds; he should avoid the bad ones and obtain the good ones. (61)
Thus I say.
THIRTY-FIFTH LECTURE. THE HOUSELESS MONK.
Learn from me, with attentive minds, the road shown by the wise ones*, which leads a monk who follows it, to the end of all misery. (1)
1 The question treated rather darkly in the next three verses is, according to the comm., the following :—Every individual dies in the same Lésy4 in which he is born. When his Lésya ends with his life, then the soul must get a new Lésya. Our verses state at which time the new Lésy& comes into existence or is joined with the soul.
* Buddhéhi.
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Giving up the life in a house, and taking Pravragy4, a sage should know and renounce those attachments which take hold of men. (2)
A restrained monk should abstain from killing, lying, stealing, carnal intercourse, from desire, love, and greed. (3)
Even in his thoughts a monk should not long for a pleasant painted house filled with the fragrance of garlands and frankincense, secured by doors, and decorated with a white ceiling-cloth'. (4)
For in such a dwelling a monk will find it difficult to prevent his senses from increased desire and passion. (5)
He should be content to live on a burial-place, in a deserted house, below a tree, in solitude, or in a place which had been prepared for the sake of somebody else *. (6)
A well-controlled monk should live in a pure place, which is not too much crowded, and where no women live. (7)
He should not build a house, nor cause others to erect one; for many living beings both movable and immovable, both subtile and gross, are seen to be killed when a house is being built ; therefore a monk should abstain from building a house. (8, 9)
The same holds good with the cooking of food and drink, or with one’s causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook. (10)
Beings which live in water, corn, or in earth and
(8, 9)
The same holds good with the cooking of food and drink, or with one’s causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook. (10)
wood, are destroyed in food and drink; therefore a monk should cause nobody to cook. (11)
There is nothing so dangerous as fire, for it spreads in all directions and is able to destroy many beings ; one should therefore not light a fire. (12)
Even in his thoughts a monk should not long for gold and silver; indifferent alike to dirt and gold he abstains from buying and selling. (13)
If he buys, he becomes a buyer; if he sells, he becomes a merchant; a monk is not to engage in buying and selling. (14)
A monk who is to live on alms, should beg and not buy; buying and selling is a great sin; but to live on alms is benefitting. (15)
He should collect his alms in small parts according to the Sftras and so as to avoid faults; a monk should contentedly go on his begging-tour, whether he get alms or not. (16)
A great sage should not eat for the sake of the pleasant taste (of the food) but for the sustenance of life, being not dainty nor eager for good fare, restraining his tongue, and being without cupidity. (17)
Even in his thoughts he should not desire to be presented with flowers, to be offered a seat, to be eloquently greeted, or to be offered presents, or to get a magnificent welcome and treatment. (18)
He should meditate on true things only’, committing no sins and having no property; he should walk about careless of his body till his end arrives. (19)
Rejecting food when the time of his death arrives,
1 Sukla dhy4na, see note 1, p. 200.
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and leaving the human body, he becomes his own master ', and is liberated from misery. (20)
Without property, without egoism, free from passions and the Asravas, he obtains absolute knowledge, and reaches eternal beatitude. (21)
Thus I say.
THIRTY-SIXTH LECTURE. ON LIVING BEINGS AND THINGS WITHOUT LIFE %.
Now learn from me with attentive minds the division of Living Beings and Things without life °, which a monk must know who is to exert himself in self-control. (1)
1 By the destruction of the viryantaraya.
* It will perhaps not be amiss to give a systematic list of the subjects treated in this lecture. The numbers refer to the verses. A. Things without life, 3-48.
(1) Without form, 5-9.
(2) With form, 10-48. B. Living Beings, 48-246.
(1) Perfected souls, 50-68.
(2) Mundane Beings, 69-246. a. Immovable Beings, 71-106. a, Earth Lives, 71-84. B. Water Lives, 85-92. y. Plants, 93-106.
4. Movable Beings, 108-246. a. Fire Lives, 109-117.
8. Wind Lives, 118-126. y. Beings with an organic body, 127-246.
® See next page.
LECTURE XXXVI. 207
(2) Mundane Beings, 69-246. a. Immovable Beings, 71-106. a, Earth Lives, 71-84. B. Water Lives, 85-92. y. Plants, 93-106.
4. Movable Beings, 108-246. a. Fire Lives, 109-117.
8. Wind Lives, 118-126. y. Beings with an organic body, 127-246.
® See next page.
LECTURE XXXVI. 207
The Living Beings and the Things without life make up this world (Léka); but the space where only Things without life are found is called the Non-world (Alédka). (2)
The Living Beings and the Things without life will be described with reference to 1. substance, 2. place, 3. time, and 4. development. (3)
A. Things without life.
Things without life are 1. possessing form, 2. formless ; the formless things are of ten kinds, those possessing form are of four kinds. (4)
(1) The ten kinds of formless things: 1. Dharma,
2. its divisions, 3. its indivisible parts; 4. Adharma,
5. its divisions, 6. its indivisible parts; 7. space,
i. With two organs of sense, 128-136.
ii. With three organs of sense, 137-145.
iii. With four organs of sense, 146-155.
iv. With five organs of sense, 156-246. a. Denizens of hell, 157-170.
6. Animals (vertebratae), 171-193.
1. Aquatic, 171-178.
2. Terrestrial, 179-186.
3. Aerial, 187-193.
c. Men, 194-202.
d. Gods, 203-246.
1. Bhavanav4sin, 205, 218.
2. Vyantara, 206, 219.
3. Gyédtishka, 207, 220.
4. Waimanika, 208, 221-246. @. Living in Kalpas, 209, 210, 221-232. &. Living above the Kalpas, arr. a. Graivéyakas, 212, 213, 233-241. &. Anuttaras, 214-217, 242, 243. Appendix, 247-267. ’ Giva and agiva. The former is defined in the Dipik4 as upayégav4n in accordance with our text, XXVIII, 10; the latter is also called pudgala.
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8, its divisions, 9. its indivisible parts, and ro. time. (5, 6)
Dharma and Adharma are co-extensive with the World (Léka) ; space fills the World and the Nonworld (Aléka); time exists in what is called the place of time* (7)
Dharma, Adharma, and Space are ever without beginning and end. (8)
And time also, if regarded as a continuous flow 3, is called so (i.e. without beginning and end); but with regard to an individual thing it has a beginning and an end. (9)
(2) The four kinds of things possessing form are
1. compound things, 2. their divisions, 3. their indivisible parts, and 4. atoms‘. (10)
Compound things and atoms occur as individual things and apart (or different from others) °, in the whole world and in parts of the world; this is their distribution with regard to place. (11)
Subtile things occur all over the world, gross things only in a part of it.
1 It is here called addh&-samaya, which may be translated real-time. It has no divisions or parts as the other things, because of time only the present moment is existent. And a moment cannot be divided.
2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipik4 correctly remarks, no divisions of time.
* Samtatim pappa=samtatim prapya.
And a moment cannot be divided.
2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipik4 correctly remarks, no divisions of time.
* Samtatim pappa=samtatim prapya.
‘ According to the Dfpika, we should have but two divisions, viz.: 1. compound things (skandha, aggregates of atoms), and 2. not aggregated atoms; for Nos. 2 and 3 of our text are but subdivisions of No. 1.
6 Fgatténa puhuttéza=ékatvéna prithaktvéna.
LECTURE XXXVI. 209
I shall now give their fourfold division with regard to time. (12)
With regard to the continuous flow (or development of a thing) it is without beginning and without end; but with regard to its existence (as an individual thing) it has both a beginning and an end. (13)
The longest duration of Things without life possessing form is an immeasurable? period; the shortest one Samaya. (14)
The longest interruption® in the existence of Things without life possessing form is an endless time; the shortest one Samaya. (15)
Their development is fivefold: with regard to 1. colour, 2. smell, 3. taste, 4. touch, and 5. figure. (16)
Those which develop with regard to colour are of five kinds: 1. black, 2. blue, 3. red, 4. yellow, 5. white. (17)
Those which develop with regard to smell are of two kinds: 1. sweet-smelling substances, and 2, of bad smell. (18)
Those which develop with regard to taste are of five kinds: 1. bitter, 2. pungent, 3. astringent, 4. sour, and 5. sweet. (19)
Those which develop with regard to touch are of eight kinds: 1. hard, 2. soft, 3. heavy, 4. light, 5. cold, 6. hot, 7. smooth, and 8. rough.
1 The meaning of this verse is that a thing, as far as its material cause is concerned, has always existed, and will ever exist under one form or other, but that the individual thing in its present form has but a limited existence.
? Asamkhakalam. See above, p. 42, note 2.
5 Antaram; the interval between the thing being removed from its proper scene and reaching it again (AvafGri and Dipiké).
[45] P
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In this way the substances have been declared, which develop with regard to touch. (20, 21)
Those which develop with regard to figure are of five kinds: 1. globular, 2. circular, 3. triangular, 4. square, and 5. long. (22)
Things of black colour are subdivided with regard to smell, taste, touch, and figure. (23)
The same subdivision holds good with blue, red, yellow, and white things. (24-27 ')
Things of sweet smell are subdivided with regard to colour, taste, touch, and figure; things of bad smell are similarly subdivided. (28, 29)
Things of bitter taste are subdivided with regard to colour, smell, touch, and figure. (30)
The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34)
Things of hard touch are subdivided with regard to colour, smell, taste, and figure. (35).
(28, 29)
Things of bitter taste are subdivided with regard to colour, smell, touch, and figure. (30)
The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34)
Things of hard touch are subdivided with regard to colour, smell, taste, and figure. (35).
The same subdivision holds good with soft, heavy, light, cold, hot, smooth, and rough things. (36-42)
Things of globular figure are subdivided with regard to colour, smell, taste, and touch. (43)
The same subdivision holds good with circular, triangular, square, and long things. (44-47)
Thus the division of Things without life has briefly been told.
B. Living Beings.
I shall now, in due order, deliver the division of living beings. (48) ,
Living beings are of two kinds: 1. those still
* Each verse has the same form as 23, only that another colour is substituted for black. In the same way the subdivisions of smells, &c., are given. I give the first verse of each class and abbreviate the rest.
LECTURE XXXVI. 211
belonging to the Samsara, and 2. the perfected souls (siddhas). The latter are of many kinds; hear me explain them. (49)
(1) The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders. (50)
Perfection is reached by people of the greatest, smallest, and middle size}, on high places, underground, on the surface of the earth, in the ocean, and in water (of rivers, &c.). (51)
Ten hermaphrodites reach, at the same time, perfection, twenty women, one hundred and eight men ; four householders, ten heterodox, and one hundred and eight orthodox monks. (52, 53)
Two individuals of the greatest size reach perfection (simultaneously), four of the smallest size, and one hundred and eight of the middle size. (54)
Four individuals reach perfection (simultaneously) on high places, two in the ocean, three in water, twenty underground, and one hundred and eight on the surface of the earth. (55)
From where are the perfected souls debarred ? Where do the perfected souls reside? Where do they leave their bodies, and where do they go, on reaching perfection? (56)
Perfected souls are debarred from the non-world (Aléka) ; they reside on the top of the world; they leave their bodies here (below), and go there, on reaching perfection. (57)
Twelve Yéganas above the (Vim4na) Sarvartha is
! The greatest size (6g4ha”4) of men is 500 dhanus, or 2,000 cubits, the smallest one cubit. P2p. 212 the place called fshatpragbh4ra ?, which has the form of an umbrella; (there the perfected souls go). (58)
It is forty-five hundred thousand Yéganas long, and as many broad, and it is somewhat more than three times as many in circumference. (59)
Its thickness is eight Ydéganas, it is greatest in the middle, and decreases? toward the margin, till it is thinner than the wing of a fly. (60)
This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of Ginas. (61)
(59)
Its thickness is eight Ydéganas, it is greatest in the middle, and decreases? toward the margin, till it is thinner than the wing of a fly. (60)
This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of Ginas. (61)
(Above it) is a pure blessed place (called Sita), which is white like a conch-shell, the anka-stone ’, and Kunda-flowers; a Yégana thence is the end of the world. (62)
The perfected souls penetrate the sixth part * of the uppermost Krésa of the (above-mentioned) Yégana. (63)
There at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection. (64)
The dimension of a perfected soul is two-thirds of the height which the individual had in his last existence. (65)
The perfected souls, considered singly, (as individuals) have a beginning but no end; considered
' Similar details are given in the Aupapatika Sftra (ed. Leumann, § 163 f.).
* According to the commentator, who quotes scripture, it decreases an angula every Ydégana.
5 Compare XXXIV, 9 and note. The commentators here treat anka as a separate substance without offering any explanation. The Dipika writes sit4 instead of sfta.
* Or 3333 dhanus,
LECTURE XXXVI. 213
collectively ' (as a class) they have neither a beginning nor an end. (66)
They have no (visible) form, they consist of Life throughout, they are developed into knowledge and faith, and they possess paramount happiness which admits of no comparison. (67)
They all dwell in one part of the world, and have developed into knowledge and faith, they have crossed the boundary of the Sams4ra, and reached the excellent state of perfection. (68)
(2) Living beings which still belong to the Samsara, are of two kinds: a. movable, and J. immovable ones: the immovable ones are of three kinds : (69)
a. Earth Lives, 6. Water Lives, and y. plants; these are the three kinds of immovable living beings ; now learn from me their subdivision. (70)
a. The Earth Lives are of two kinds: subtile and gross; and both of them are either fully developed or undeveloped. (71)
The gross and fully developed are of two kinds: viz. smooth or rough. The smooth ones are of seven kinds: (72)
Black, :blue, red, yellow, white, pale dust, and clay.
1 The words translated, ‘considered singly’ and ‘considered collectively,’ are égattéza and puhuttéza = ékatvéna and przthaktvéna. Their usual meaning has been given in verse 11.
2 Lavandsé?
5 Not in our dictionaries; the commentators only say that it is a kind of mineral, dhatuvis@ésha. I give the Sanskrit names ofp. 214 coral, Abhrapadala, Abhravdluka ; these are varieties of gross (Earth-) bodies and kinds of precious stones. (75)
2 Lavandsé?
5 Not in our dictionaries; the commentators only say that it is a kind of mineral, dhatuvis@ésha. I give the Sanskrit names ofp. 214 coral, Abhrapadala, Abhravdluka ; these are varieties of gross (Earth-) bodies and kinds of precious stones. (75)
Kandana, red chalk, Hamsagarbha, Pulaka'’, and sulphur; Aandraprabha, lapis lazuli, Galakanta, and Siryakénta*. (77)
These thirty-six kinds of ‘rough earth’ have been enumerated. The ‘subtile earth’ is but of one kind, as there is no variety. (78)
The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only.
I shall now give their fourfold division with regard to time. (79)
With regard to the continuous flow (or development of an earth-body) it is without a beginning and end; but with regard to its existence in its present form it has both a beginning and end, (80)
Twenty-two thousand years is the longest duration of the Earth Lives; its shortest is less than a muharta. (81)
The longest duration of the body of Earth Lives, if they do not leave that (kind of) body’, is an
‘ the stones, which cannot be identified with certainty, or are not contained in the index of R. Garbe’s work on the Indian minerals, Leipzig, 1882.
A medicinal earth, commonly called Kankush/fa.
* The enumeration contains thirty-nine, instead of thirty-six items, as stated in verses 73 and 76.
* The meaning seems to be that souls of earth-bodies live in
LECTURE XXXVI. 215
immeasurable time; the shortest is less than one muharta. (82)
The longest interval between an Earth Life’s leaving its body (till its return to it), is an endless time; the shortest less than one Muhirta. (83)
Their varieties, caused by (difference of) colour, smell, taste, touch, figure, and place, are (counted) by thousands. (84)
8. The Water Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (85)
The gross and fully developed ones are of five kinds: pure water, dew, exudations, fog, and ice. (86)
The ‘subtile water’ is of one kind, as there is no variety. The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only. (87)
With regard to the continuous flow, &c. (as in verse 80).
Seven thousand years is the longest duration of the life of Water Lives, &c. (as in verse 81). (All that has been said of Earth Lives in verses 82-84 is verbally repeated here of ‘ Water Lives.’} (88-92)
y. Plants are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (93)
The gross and fully developed plants are of two kinds: either many have one body in common, or each has its own body. (94)
Those who severally have their own body are of
Plants are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (93)
The gross and fully developed plants are of two kinds: either many have one body in common, or each has its own body. (94)
Those who severally have their own body are of earth-bodies, the time stated in verse 82, while the length of each separate existence is determined in verse 81.
p. 216
many kinds: trees, shrubby plants', shrubs 2, big plants °, creeping plants‘, grass*; (95)
Palms *, plants of knotty stems or stalks’, mushrooms ®, water-plants, annual plants’, and herbs”. These are called plants possessing severally their own body. (96)
Those plants of which many have one body in common are of many kinds": Aluya??, Molaya®, ginger ; (97)
* Gukkha; it is explained to denote such plants from the single root or bulb of which come forth many stalks, e.g. Vrint4ka, Solanum Melongena.
* Gulma, similar to the preceding class, but bringing forth twigs or stems, instead of stalks, e.g. Navamalika, Jasminum Sambac, Kamavira, &c.
8 Lat&, as Lotus, Pandanus, &c.
* Valli, as gourds, Piper Betel, &c.
5 Trina, grass. But of the two examples given in the commentary, gu#guka is not in our dictionaries, and Arguna denotes usually a tree, Terminalia Arjuna.
® Valaya; so called from their foliation.
7 Parvaga, as sugar-cane.
® Kuhaaa, plants which cause the earth to burst, as sarpaékhatra, mushroom (toad-stool).
* Oshadhi, such plants as die after having brought forth seed, as rice, &c.
10 Haritak4dya, as tamduléya, &c.
" The plants in the following list are, according to the commentary, mostly bulbs, ‘ well known in the countries where they grow.’ Many of them are not in our dictionaries. I give the Prakrit form of their names, and note the Sanskrit equivalent when it can be identified.
A various reading has for the last two words (which might be differently divided), 4paikkéikandalf. The Kandalf, the plantain-tree, occurs in the next line again.
Assakanni*, Sthakazni, MusuzdAi, turmeric, and many others besides. (100)
The subtile plants are of one kind, as there is no variety. Subtile plants are distributed all over the world, gross plants (are found) in a part of the world only. (101)
With regard to the continuous flow, &c. (as in verse 80). (102)
Ten thousand years is the longest duration of the life of plants, &c. (All asin verses 81-84. Substitute plants, which are here called vanaspati and panaka, for Earth-bodies.) (103-106)
Thus the three kinds of immovable living beings have briefly been told. I shall now explain in due order the three kinds of movable living beings. (107)
(All asin verses 81-84. Substitute plants, which are here called vanaspati and panaka, for Earth-bodies.) (103-106)
Thus the three kinds of immovable living beings have briefly been told. I shall now explain in due order the three kinds of movable living beings. (107)
6. The movable beings are a, the Fire Lives,
8. the Wind Lives, and y. those with an organic body ; these are the three kinds of movable beings. Learn from me their subdivision. (108)
a. The Fire Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (109)
The gross and fully developed ones are of many kinds: coal, burning chaff, fire, and flame of fire; (110)
Meteors, and lightning, and many other kinds besides.
1 Krishnakanda, Nymphaea Rubra.
* Vagrakanda of the Sanskrit Koshas.
5 Sftraza, Arum Campanulatum.
4 Asvakarw4. Asvakarna is a tree, Vatika Robusta.
p. 218
The subtile Fire Lives are but of one kind, as there is no variety. (111)
The subtile species, &c. (see verses 79-84. Substitute Fire Lives for Earth Lives. In verses 114 f., corresponding to verses 81, 89, and 103, read: ‘the longest duration of the life of Fire Lives is three days,’ &c. ; the rest as above). (112-117)
8. The Wind Lives are of two kinds, &c. (as in verse 109). (118)
The gross and fully developed ones are of five kinds: squalls’, whirlwinds*, thick winds’, high winds, low winds ; (119)
And the Samvartaka ‘ wind, &c.; thus they are of many kinds °,
The subtile Wind Lives are but of one kind, as there is no variety. (120)
The subtile species, &c. (as above 79-84. Substitute Wind Lives for Earth Lives. In verse 123, corresponding to 114, read: ‘the longest duration of the life of Wind Lives is three thousand years ;’ the rest as above), (121-126)
5 According to the comm. these winds blow on the oceans which are situated below the Ratnaprabhé-hell, or which support the heavenly Vimanas, and have the density of snow. Perhaps the notion is similar to that of the Hindu astronomers, who fancied that the heavenly bodies were set in motion by cords of wind called pravaha. See Sfrya SiddhAnta II, 3.
‘ This seems to be the hurricane which causes the periodical destruction of the world. But Dévéndra says: ‘Samvartaka is a wind which carries grass, &c., from the outside into a particular place.’
® Though in the preceding verse it was said that there are five kinds of wind, six are enumerated, and more are implied by the ‘ &c.’
LECTURE XXXVI. 219
y. Movable beings with organic bodies (i.e. animals) are of four kinds: i. those possessing two organs of sense, ii. those with three organs, iii. those with four organs, iv. those with five organs. (127)
i. Beings with two organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision ?. (128)
those possessing two organs of sense, ii. those with three organs, iii. those with four organs, iv. those with five organs. (127)
i. Beings with two organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision ?. (128)
Palléya, Azullaya, cowries, leeches, Galaga, and Kandana*. (130)
These and others are the many kinds of beings with two organs of sense. All of them live in a part of the world only, they do not live everywhere. (131)
With regard to the continuous flow, &c. (as in verse 80). (132)
? As many of these lower animals are not known to us, I give the Prakr#t names of those which I cannot identify. Dévéndra says: ‘Some of them are well known, the remaining ones are to be explained according to tradition.’ The explanation of this passage in the Avaéfiri is fuller.
* A small poisonous animal. Petersburg Dictionary, s. v. According to the Givavidara Vritti V, 16, they are earth-snakes (bhfin4ga), which originate in the rainy season when the sun is in AsleshA, i.e. about the beginning of July.
5 M&atrivahaka. According to the description of the Avaffri, the larvae of Phryganeae seem intended. According to the Givavi- Aara Vritti, they are called £Qd61i in Guzeratf.
‘ Vastmukha, explained: Whose mouth is like a chisel or adze. There are many insects, e.g. the Curculionidae, which suit this description.
® Sankh4naka, ‘ very small, conch-like animals.’
* Kandana=Aké4vriksha (?). According to the Gtvavitara Vritti V, 16, they are animals living in water and on land, and are called Aksha in the vernacular (samayabh4sh4).
p. 220
The duration of the life of beings with two organs of sense is twelve years at the utmost; the shortest is less than a muharta. (133)
The longest duration of the body of beings with two organs of sense is a Samkhyéya (or measurable time) if they do not leave that (kind of) body; the shortest is less than one muharta. (134)
135, 136=83, 84. Substitute ‘beings with two organs of sense’ for Earth Lives.
ii. Beings with three organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision. (137)
Duga shining like lead, which originate in the kernel of the cotton-seed, Sadavari, centipedes, Indagaiya ; (139)
Cochineal, &c. Thus they are of many kinds.
All of them live in a part of the world only, they do not live everywhere. (140)
141-145 =132-136. (Substitute ‘beings with three organs of sense.’ The longest duration, ¢ &c., is forty-nine days, verse 142 = 133.)
i. Beings with four organs of sense are » of two kinds : subtile and gross ones. Both are either
(140)
141-145 =132-136. (Substitute ‘beings with three organs of sense.’ The longest duration, ¢ &c., is forty-nine days, verse 142 = 133.)
i. Beings with four organs of sense are » of two kinds : subtile and gross ones. Both are either
? Kunthu or animalcules are also called Anuddharf, see concerning them, Kalpa Sfitra, Rules for Yatis, § 44, part i, p. 304.— I give in the text the Praékrit form of the words I cannot identify.
? M4lfika is the name of a plant, Ocimum Sanctum. It must, of course, here denote some animal.—The Givavitdra enumerates many other animals, lice, bugs, different kinds of larvae living in dung, corn, &c.—The trimah4ra, kash/hah4ra, and patrahara seem to denote different kinds of ants.
LECTURE XXXVI. 221
developed or undeveloped. Learn from me their subdivision. (146)
Andhiya, Pottiy4, flies, mosquitoes, bees, moths, Dhinkava and Kankana; (147)
These and others are the beings with four organs of sense. All of them, &c. (the rest as in verses 131- 136. Substitute ‘ beings with four organs of sense.’ The longest duration, &c., is six months, verse 152 = 133). (150-155)
iv. Beings with five organs of sense are of four kinds: denizens of hell, animals‘, men, and gods, (156).
a. Denizens of hell are of seven kinds according to the seven hells; they are called Ratndbha, Sarkarabha, Valukabha; (157)
Pankabha, Dhtimd4bha, Tama, and Tamatamé. Thus the seven kinds of denizens of hell have been enumerated, (158)
All the (denizens of hell) live in a part of the
' Kukku/a is given in the dictionaries as the name of a small lizard. ;
* Nandy4varta occurs elsewhere as the name of a particular fish, and of a shell. It can be neither of these in our passage, as both animals belong to other classes than the Xaturindriyas.
5 Etymologically : with many-coloured wings. Probably butterflies are intended.
* Tirikkha=tiryak. Apparently only the higher animals are intended by this term, the lower animals, from the insects downwards, being enumerated in the preceding classes of beings.
p. 222
world only; they do not live everywhere, &c. (as in verses 79 and 80). (159, 160)
In the first hell the longest duration of their life is one Sagarépam4; the shortest is ten thousand years. (161)
In the second hell the longest duration of their life is three Sagarépam4s; the shortest is one Sagarépam4'. (162)
In the third hell the longest duration of their life is seven Sagarépamas; the shortest is three SAgarépamés. (163)
In the fourth hell the longest duration of their life is ten Sdgarédpam4s; the shortest is seven Sagarépamas. (164)
In the fifth hell the longest duration of their life is seventeen Sagarédpam4s; the shortest is ten Sagarépaméas. (165)
(163)
In the fourth hell the longest duration of their life is ten Sdgarédpam4s; the shortest is seven Sagarépamas. (164)
In the fifth hell the longest duration of their life is seventeen Sagarédpam4s; the shortest is ten Sagarépaméas. (165)
In the sixth hell the longest duration of their life _ is twenty-two SagardépamAs; the shortest is seventeen Sagarépamas. (166)
In the seventh hell the longest duration of their life is thirty-three Sagarépam4s; the shortest is twenty-two Sagarépamas. (167)
The length of the life of denizens of helt is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it. (168)
Verses 169, 170= 83, 84. (Substitute, denizens of hell.)
6. The animals which possess five organs of sense are of two kinds, those which originate by gene-
* It will be seen that the longest duration of life in each hell is always equal to the shortest in the preceding one.
LECTURE XXXVI. 223
ratio aequivoca’, and those which are born from the womb. (171)
Either of them are again of three kinds: 1. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision. (172)
1. Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals, (173)
174, 175 =159, 160.
The longest duration of the life of aquatic animals is one Krore of former years *; the shortest is less than one muhfrta. (176)
The longest duration of the aquatic animals’ continuance in the (same kind of body) is from two to nine ® Krores of former years. (177)
178 = 83.
2. Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them: (179)
(1) Solidungular animals, as horses, &c. ;
(2) Biungular animals, as cows, &c.;
(3) Multiungular animals, as elephants, &c.;
(4) Animals having toes with nails, as lions, &c. (180)
The reptiles are of two kinds: 1. those which walk on their arms, as lizards, &c., and 2. those which move on their breast, as snakes, &c. Both are again of many kinds. (181)
1 Sammfrkhkima. They grow by assimilating the materials in their surrounding. According to a second explanation, their internal organ does not fully develop.
* See page 16, note 1.
* This is, according to the Avaffri, the meaning of puhuttam prithaktvam.
p. 224
182, 183 =159, 160.
The longest duration of the life of terrestrial animals is three Palyépam4s; the shortest is less than one muharta, (184)
The longest duration of the terrestrial animals’ continuance in the (same kind of) body is three Palyépamas plus from two to nine Krores of former years; the shortest is less than one muhirta. (185)
186 = 83.
3. Winged animals are of four kinds: those with membranous wings', those with feathered wings, those with wings in the shape of a box’, and those (which sit on) outspread wings *, (187)
188, 189 = 159, 160,
(185)
186 = 83.
3. Winged animals are of four kinds: those with membranous wings', those with feathered wings, those with wings in the shape of a box’, and those (which sit on) outspread wings *, (187)
188, 189 = 159, 160,
The longest duration of the life of aerial animals is an Asamkhyéya-part of a PalySpam4‘; the shortest is less than one muharta. (190)
The longest duration (of the aerial animals’ continuance in the same kind of body) is an Asamkhyéya-part of a Palyépam4 plus from two to nine Krores of former years; the shortest is less than one muhirta. (191)
192, 193 =159, 160.
c. Men are of two kinds; listen to my description of them: men originating by generatio aequivoca’, and men born from the womb. (194)
Those who are born from the womb are of three
1 E.g. the Aarmaka/akas or bats.
* Samudga. These interesting birds are said to live outside the Manushéttara, or world inhabited by men.
3 The comm. do not tell us what kind of birds is intended.
‘ The comm. do not explain this expression; the meaning, therefore, is doubtful. I give a literal translation of it in this and the next verse.
° See page 223, note 1, on verse 171.
LECTURE XXXVI. 225
kinds: those living in the Karmabhidmi', those living in the Akarmabhdmi, and those living on the minor continents ?. (195)
They have, in the same order, fifteen ?, thirty 4, and twenty-eight subdivisions. These are the numbers handed down. (196)
Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world. (197)
Verses 198-202 = 183-186. (Substitute, ‘men’ for ‘ terrestrial animals.’)
@d. Gods are of four kinds ; listen to my description of them: 1. Bhauméyikas; 2. Vyantaras; 3. Gyétishkas ; 4. Vaimanikas. (203)
There are ten kinds of Bhavanavdsins (= Bhauméyikas), eight of those who live in woods (= Vyantaras), five of Gyétishkas, and two of Vaiménikas. (204)
1. The Bhavanavisins are: the Asura-, Naga-, Suvarna-, Vidyut-, Agni-, Dvipa-, Udadhi-, V4ta-, and Ghazika-(Kumaras‘°). (205)
2. The eight kinds of Vyantaras are: Pisaéas,
2 Concerning Karmabhfimi, see part i, p. 195, note 1. The Ava- Adri places the Akarmabhfimi first, but the next verse proves that it originally stood in the second place.
* These are seven groups of islands situated off the eastern and western ends of the Himflaya, which are inhabited by fabulous races.
® According to the Avaffri, there are five kinds in Bharata, five in Airfvata, and five in Vidéha.
“ Viz. five in each of the six Akarmabhimis: Haimavata, Harivarsha, Hairanyavata, Dévakuru, and Uttarakuru.
5 According to the commentaries the word kum4ra is to be supplied after each of the ten names.
(45) Q
p. 226
Bhitas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Mahéragas, and Gandharvas. (206)
3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the Gydtishkas. (207)
(45) Q
p. 226
Bhitas, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Mahéragas, and Gandharvas. (206)
3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the Gydtishkas. (207)
4. The Vaim4nika gods are of two kinds: a’, those who are born in the heavenly Kalpas, and 8’, those who are born in the regions above them !. (208)
a’, The former are of twelve kinds: those who live in (the following Kalpas, after which they are named): Saudharma, fsAna, Sanatkum4ra, MAhéndra, Brahmaldéka, and Lantaka; (209)
Mahdsukla, Sahasrdra, Anata, PrAsata a Arama, and Afyuta. These are the gods who are born in Kalpas. (210)
6’. The gods who are born in the regions above the Kalpas are of two kinds: a’. the Graivéyakas 3, and @’. the Anuttaras‘. The Graivéyakas are of nine kinds. (211)
a. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle; (212)
The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest ; (213)
The highest of the highest. These are the Graivéyaka gods.
1 They are termed Kalpépaga and Kalp§tfta.
* T am not sure that these are the correct Sanskrit forms of the two last Kalpas ; the original has Anaya and PAanaya.
* Le. those who live on the neck (griva), i.e. on the upper part of the universe.
* Ie. those above whom there dwell no other gods.
LECTURE XXXVI. 227
B’. The Vigayas, the Vaigayantas, the Gayantas, the Aparagitas (214)
And the Sarvérthasiddhas: these are the five kinds of Anuttara gods.
These and others besides are the many kinds of Vaimanika gods. (215-217 = 159-160)
The longest duration of the life of the Bhauméyika gods is somewhat more than a SagarépamA, the smallest ten thousand years. (218)
The longest duration of the life of the Vyantaras is one Palyépamé, the shortest is ten thousand years. (219)
The longest duration of the life of the Gyétishkas is one Palyépamé plus one hundred thousand years, the shortest is the eighth part of a PalyépamA. (220)
The longest duration of life in the Saudharmakalpa is two Sagarépamas, the shortest is one Palyépamé. (221)
(In the same way (a) the longest, and (4) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give in the sequel the substance only of each verse.)
In fs4na Kalpa (2) is somewhat more than a Sd4garépam4, (4) somewhat more than a Palyépamé. (222)
In Sanatkuméra Kalpa (a) is seven, (4) two SAgarépamés. (223)
In M&héndra Kalpa (a) is somewhat more than seven SAgarépamds, (4) somewhat more than two. (224)
In Brahmal6éka Kalpa (a) is ten SAgarépamas, (4) seven. (225)
In Lantaka Kalpa (a) is fourteen Sagarépamias, (4) ten. (226)
Q2
p. 228
In Mah4sukla Kalpa(a) is seventeen Sagarépamas, (6) fourteen!. (227)
In Sahasrara Kalpa (a) is eighteen Sagarépamas, (4) seventeen. (228)
(224)
In Brahmal6éka Kalpa (a) is ten SAgarépamas, (4) seven. (225)
In Lantaka Kalpa (a) is fourteen Sagarépamias, (4) ten. (226)
Q2
p. 228
In Mah4sukla Kalpa(a) is seventeen Sagarépamas, (6) fourteen!. (227)
In Sahasrara Kalpa (a) is eighteen Sagarépamas, (4) seventeen. (228)
In Anata Kalpa (a) is nineteen SAgarépamAs, (4) eighteen. (229)
In Prazata Kalpa (a2) is twenty Sagarépamas, (4) nineteen. (230)
In Arava Kalpa (a) is twenty-one SagarépamAs, (4) twenty. (231)
In A&yuta Kalpa (a) is twenty-two Sdgarépamias, (4) twenty-one. (232)
In the first (Graivéyika region) (a) is twenty-three Sagarépamias, (4) twenty-two. (233)
In the second (Graivéyika region) (a) is twentyfour SAgardpamas, (4) twenty-three. (234)
In the third (Graivéyika region) (a) is twenty-five SAgarépamas, (4) twenty-four. (235)
In the fourth (Graivéyika region) (a) is twenty-six Sagarépamias, (6) twenty-five. (236)
In the fifth (Graivéyika region) (a) is twenty-seven SAgarépamis, (4) twenty-six. (237)
In the sixth (Graivéyika region) (a) is twentyeight SadgarépamAs, (4) twenty-seven. (238)
In the seventh (Graivéyika region) (a) is twentynine Saégarépamas, (4) twenty-eight. (239)
In the eighth (Graivéyika region) (a) is thirty SAgar6pamis, (4) twenty-nine. (240)
In the ninth (Graivéyika region) (@) is thirty-one SAgarépamas, (4) thirty. (241)
In the four heavens (of the Anuttara gods), be-
1 From this verse to verse 241 the length of life increases by one Ségarépamé in each following class of gods.
LECTURE XXXVI. 229
ginning with Vigaya', (a) is thirty-three Sagarépamias, (4) thirty-one. (242)
In the great Vimana Sarvartha(siddha) there is no difference between the longest and shortest duration of life, but it is always thirty-three Sagarépamas. (243)
The longest and shortest duration of the gods’ (continuance in the same kind of) body is equal to that which has been given for their life. (244, 2457, 246 = 159, 160)
We have described the Living Beings, the worldly and the perfected ones, and we have described the Lifeless Things, those possessing form and those without form. (247)
Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning’, and believing in it, a sage should delight in self-control. (248)
After having lived as a Sramavza many years, a sage should mortify himself* by the following. religious exercises. (249)
The longest duration of the mortification is twelve years; the middle, one year; and the shortest, six months. (250)
1 Viz. Vigaya, Vaigayanta, Gayanta, and Apar4gita.
* Two MSS. (A and D) insert after verses 245 the following two verses: The longest interval between a Graivéyika’s leaving his rank in Anata, &c., and being again born to it, is an endless time, the shortest is from two to nine years. In the case of Anuttara gods the longest interval is a Sagaré6pamé plus one Samkhyéya, the shortest is from two to nine years.
5 Naya.
In the case of Anuttara gods the longest interval is a Sagaré6pamé plus one Samkhyéya, the shortest is from two to nine years.
5 Naya.
4 The last self-mortification, samlekhana, which is to end with death, is intended here. Some details about it will be found in part i, p. 74 *.
p. 230
In the first four years he should abstain from dressed food', in the second four years he should keep various fasts. (251)
During two years he should eat Afamla? at the end of every second fast; in the following half year he should keep not too long fasts. (252)
In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of Aé4mla*. (253)
During the (last) year a sage should make the ends of two consecutive fasts meet’, and should break his fast after half a month or a whole month, (till he dies). (254)
The following (Bh4vands), Kandarpa-, Abhiyégika-, Kilvisha-, Méha-, and Asuratva-(BhAvands‘), will lead to evil ways (i.e. bad births); they are obnoxious at the time of death. (255)
Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bédhi at the time of death. (256)
Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Lésy4, will reach Bédhi at the time of death. (257)
1 Vigat-nigghhana. The meaning is that at the end of his fasts a monk should eat 44amla, nirvikvitika, &c. In the Avatri a verse from the NisithakQrni is quoted, which gives the same rule for the second four years.
2 Ayama=4éamla. Is this the same thing as the 4yamaga = 4k4maka mentioned XV, 13? See above, p. 72, note 2.
5 Kédisahiyam 4yamam=ké@6/isahitam 444mlam. The commentators give two explanations of this phrase: (1) Having fasted one day, one should take 444mla on the next day; (2) one should on the second day continue to abstain from 444mla.
‘ The definition of these technical terms is given below, verses 262 ff.
LECTURE XXXVI. 231
Those souls who cherish heretical opinions, commit sins, and are enveloped in black LésyA, will not reach Bédhi at the time of death. (258)
Those who love the creed of the Ginas and piously practise it, will be pure and free from the soil (of passions), and will (in due time) get out of the Circle of Births. (259)
The miserable men who do not know the creed of the Ginas, will many times commit unholy suicide and die against their will. (260)
Those who are well versed in the sacred lore and possess much knowledge, who awaken piety (in others) and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation’. (261)
.He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhavané. (262)
Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyégika-~Bhavana*. (263)
(262)
Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyégika-~Bhavana*. (263)
The deceitful man who reviles the sacred lore, the Kévalins, the teacher of the Law, the Sangha, and the monks, realises the Kilvishika-Bh4vana. (264)
He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhévana. (265)
Those who use weapons, eat poison, throw them-
1 Alékana=sramamaphalam. The Avaéfri renders the last phrase: ‘They are able to bring about the salvation of others.’ The original, however, has s6um, ‘to hear.’
? The Abhiyégidévas are genii who serve the gods. This Bh4van4 leads to being born as an Abhiydgidéva; the next two Bh4vanfs, as a Kilvishadéva and an Asura.
p. 232
selves into fire or water, and use things not prescribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Méha-Bhavana.) (266)
The enlightened and liberated G#Atrz(putra) has thus delivered Thirty-six Lectures of the Uttarddhyayana!', which the pious® approve of. (267)
1 Uttaragghaé in the original. The commentators give uttara here the meaning pradh4na, ‘best, prominent.’ The same explanation is given by the scholiast on the Nandi (Weber, Sacred Literature of the Jains, p.124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six apuftha-vagaram4im, which are identified by one commentator of the Kalpa Sfttra (Lives of the Ginas, § 147) with the Uttaradhyayana; for uttara also means ‘ last.’
* Bhavasiddhiya=bhavasiddhika, explained by bhavya.
SUTRAKR/ITANGA.
SUTRAKR/TANGA.
FIRST BOOK. FIRST LECTURE,
CALLED
THE DOCTRINE ?.
First CHAPTER.
One should know what causes the bondage of Soul, and knowing (it) one should remove? it.
(Gambisvamin asked Sudharman):
What causes the bondage (of Soul) according to Mahavira? and what must one know in order to remove it ? (1)
(Sudharman answered) :
He who owns even a small property in living or lifeless things‘, or consents to others holding it, will not be delivered from misery. (2)
1 Srutaskandha. Its Sanskrit title mentioned by Silanka is GathAshédasaka, i.e. the book whose Sixteenth Lecture is called Gatha. It is mentioned in the Uttarfdhyayana XXXI, 13 by the name of the sixteen Gathas; see above, p. 182.
* Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of this lecture is more fully treated in §§ 15-33 of the First Lecture of the Second Book.
® Tiustigga. The commentators translate this word tré/ayét, but the true Sanskrit original is ativartéta, as is evident from the form atiu//anti in I, 2, 22.
‘ Living and lifeless things as we understand these words, not