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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They will not reach perfection, (&c., all down to) not put an end to all misery.—This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81) But those Sramazas and Brahmazas who say that all sorts of living beings should not be beaten, &c., will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c., all just the reverse of what has been said in §§ 80, 81, down to) put an end to all misery. (82) Thus those beings who practise the first twelve kinds of actions, have not attained perfection, (&c., all down to) have not, nor do, nor will put an end to all misery. (83) 1 Agantu. 2 Kalankalibh4va. 5 Described in §§ 5-21. See p. 365, note 3. Cc2 388 SOTRAKRITANGA. But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down to) have put, or put, or will put an end to all misery. (84) Thus a monk who obtains his soul’s good and benefit, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself (from evil), who is careful of himself, who saves himself (from the Sams4ra), should withhold his soul (from the twelve kinds of committing sins). (85) Thus I say. THIRD LECTURE, CALLED KNOWLEDGE OF FOOD. O long-lived (Gambfisvamin)! I (Sudharman) have heard the following discourse from the Venerable (Mah4vira). We now come to the Lecture called ‘Knowledge of Food.’ The contents of it are as follows: Here in the East, West, North, and South there are, all in all, in the world four kinds of seed: seeds generated at the top (of the plant), at its root, at its knots, at its stem". According to the seed and place ' The commentators here give the reading of the Nagargunfyas : ‘the growth of seeds of the plants is fivefold, viz. they grow from the top (of the plant), its root, its knots, its stem, and its beads ; BOOK 2, LECTURE 3. 389 (of growth) of these plants some beings—born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, growing there in particles of earth, the origin of various things—come forth as trees'. (1) These living beings feed on the liquid substance ? of these particles of earth, the origin of various things ; these beings consume earth-bodies, waterbodies, fire-bodies, wind-bodies, bodies of plants ; they deprive of life the bodies of manifold movable and immovable beings ; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles §,
2And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles §, and some are of a sixth kind called sammfrdAima’ (i.e. those plants which are believed to be originated by the coalescing particles of the substance in which they grow, e.g. grass springing up on ground lately cleared by fire).—The various readings of the Nagargunfyas are occasionally quoted in commentaries (see e.g. part i, p. 32, note 2). But I do not think that it has been satisfactorily made out who these Nag4rguniyas were. 1 The meaning is, that souls who on account of their Karman are to be born as trees, previously are embodied in earth, and thence they are transferred by their Karman to the seed which brings forth the tree. 2 Sinéha, explained: snigdhabhava, In the sequel where plants are spoken of, I shall render this word by ‘sap’ or ‘humours,’ as the context may require. ® J.e. the food assimilated by the tree is the material of which its different parts, as root, stem, leaves, &c., are formed, and these parts are of manifold form, colours, &c. 390 SOTRAKRITANGA. These beings (animating trees) come into existence because of their Karman; so we are taught (by the Tirthakaras, &c.) (2) And again it has been said of old: some beings born in trees, originated by trees, sprung from trees, (&c., as in § 1, down to) springing from trees that originated in earth, come forth as trees originated by trees': These beings feed on the sap of the trees originated in earth, (&c., all as in § 2, down to the end). (3) (In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4) And again it has been said of old: some beings born in trees, (&c., all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds*, These beings feed on the sap of those trees originated by trees, (&c., all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c., all as in § 2, down to the end). (5) (The four paragraphs that come next, 6-9, are identical with the preceding ones, except that ‘creeper 3’ is substituted for ‘tree.’) (6-9) (In the same way ‘grass*’ is treated in four paragraphs, but the whole is much abridged ; then ? Apparently trees sprung from shoots, sprouts, aerial-roots, &c. are meant. They are considered as a class different from those whose offshoots they are. ? One soul, giva, pervades the whole tree; it is the soul of the tree. Separate givas, however, reside in the roots, &c. ® Agghéruha=adhy4réha, explained in the Dipik&: vallivriksha. * Trina, BOOK 2, LECTURE 3. 391 it is said that ‘herbs!’ and ‘plants®’ are to be treated in four paragraphs each.) (10-15)
3Separate givas, however, reside in the roots, &c. ® Agghéruha=adhy4réha, explained in the Dipik&: vallivriksha. * Trina, BOOK 2, LECTURE 3. 391 it is said that ‘herbs!’ and ‘plants®’ are to be treated in four paragraphs each.) (10-15) And again it has been said of old: some beings born in earth, (&c., all as in § 1, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuhama, Kandu, Uvvéhaliya, Nivvéhaliya, Esava, Sakkha, Khattaga, Vasaziya*. (The rest as in § 2, but substitute the words Aya, &c. for ‘trees.’) Here there is only one paragraph, the remaining three do not apply here ‘+. (16) And again it has been said of old: some beings born in water, (&c., all as in §§ 1-11, substitute only ‘water’ for ‘earth.’ Thus we have four paragraphs for trees, four for creepers, four for grass, four for herbs, four for plants). (17) Now it has been said of old: some beings born in water, (&c., all as above, down to) growing in particles of water that are the origin of various things, come forth as Udaga, Avaga®, Pamaga, Sévala§, Kalambuya’, Kaséruya*, Kakéhabhaziya, Uppala, 1 Osahi= Oshadhi. * Hariya=harita. § All the commentators say about the words Aya, &c. (which offer some various readings in the MSS.), is that they denote particular plants (vanaspativisésha) which must be learned from people (who know them). I give the words in their Prakrzt form, and do not attempt to transpose them into Sanskrit. ‘ For there are no Ayas originated by Ayas except through their seed. 5’ Avakf, a grassy plant growing in marshy land, Blyxa Octandra. * Saiv4la, the aquatic plant Vallisneria. ™ Kadamba, Nauclea Kadamba. ® Kas€ru, Scirpus Kysoor. 392 sOTRAKRITANGA. Pauma, Kumuya, Naliza', Subhagaséaiya, Pomdariya, Mah4pondariya, Sayavatta, Sahassavatta, Kalhara, Kékazada, Tamarasa?, as stalks and fibres of lotus, as Pukkhala*, and Pukkhalatthibhaga. (The rest similar as in § 2.) (18) And again it has been said of old: some beings come forth as movable beings from trees born in earth, from trees originated by trees, from the roots, (&c., down to) seeds produced by trees, originated by creepers born on trees, from creepers born on creepers, from the roots, &c. of creepers -born on creepers, from grass‘, from herbs‘, from plants 4, from Aya, (&c., all down to) Kara born in earth; from trees born in water (the rest similar as with trees born in earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They will not reach perfection, (&c., all down to) not put an end to all misery.—This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81) But those Sramazas and Brahmazas who say that all sorts of living beings should not be beaten, &c., will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c., all just the reverse of what has been said in §§ 80, 81, down to) put an end to all misery. (82) Thus those beings who practise the first twelve kinds of actions, have not attained perfection, (&c., all down to) have not, nor do, nor will put an end to all misery. (83) 1 Agantu. 2 Kalankalibh4va. 5 Described in §§ 5-21. See p. 365, note 3. Cc2 388 SOTRAKRITANGA. But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down to) have put, or put, or will put an end to all misery. (84) Thus a monk who obtains his soul’s good and benefit, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself (from evil), who is careful of himself, who saves himself (from the Sams4ra), should withhold his soul (from the twelve kinds of committing sins). (85) Thus I say. THIRD LECTURE, CALLED KNOWLEDGE OF FOOD. O long-lived (Gambfisvamin)! I (Sudharman) have heard the following discourse from the Venerable (Mah4vira). We now come to the Lecture called ‘Knowledge of Food.’ The contents of it are as follows: Here in the East, West, North, and South there are, all in all, in the world four kinds of seed: seeds generated at the top (of the plant), at its root, at its knots, at its stem". According to the seed and place ' The commentators here give the reading of the Nagargunfyas : ‘the growth of seeds of the plants is fivefold, viz. they grow from the top (of the plant), its root, its knots, its stem, and its beads ; BOOK 2, LECTURE 3. 389 (of growth) of these plants some beings—born in earth, originated in earth, and grown in earth, having in it their birth, origin, and growth, being impelled by their Karman, and coming forth in it on account of their Karman, growing there in particles of earth, the origin of various things—come forth as trees'. (1) These living beings feed on the liquid substance ? of these particles of earth, the origin of various things ; these beings consume earth-bodies, waterbodies, fire-bodies, wind-bodies, bodies of plants ; they deprive of life the bodies of manifold movable and immovable beings ; the destroyed bodies which have been consumed before, or absorbed by the rind, (are) digested and assimilated (by them). And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles §,
2And the bodies of these (trees) which bring forth their different parts, are of manifold colours, smells, tastes, touches, forms, and arrangement of corporeal particles §, and some are of a sixth kind called sammfrdAima’ (i.e. those plants which are believed to be originated by the coalescing particles of the substance in which they grow, e.g. grass springing up on ground lately cleared by fire).—The various readings of the Nagargunfyas are occasionally quoted in commentaries (see e.g. part i, p. 32, note 2). But I do not think that it has been satisfactorily made out who these Nag4rguniyas were. 1 The meaning is, that souls who on account of their Karman are to be born as trees, previously are embodied in earth, and thence they are transferred by their Karman to the seed which brings forth the tree. 2 Sinéha, explained: snigdhabhava, In the sequel where plants are spoken of, I shall render this word by ‘sap’ or ‘humours,’ as the context may require. ® J.e. the food assimilated by the tree is the material of which its different parts, as root, stem, leaves, &c., are formed, and these parts are of manifold form, colours, &c. 390 SOTRAKRITANGA. These beings (animating trees) come into existence because of their Karman; so we are taught (by the Tirthakaras, &c.) (2) And again it has been said of old: some beings born in trees, originated by trees, sprung from trees, (&c., as in § 1, down to) springing from trees that originated in earth, come forth as trees originated by trees': These beings feed on the sap of the trees originated in earth, (&c., all as in § 2, down to the end). (3) (In the same way, and in nearly the same words, the offshoots of the trees mentioned in the preceding paragraph are treated of.) (4) And again it has been said of old: some beings born in trees, (&c., all as above, down to) growing in trees, that are originated by trees, come forth as their roots, bulb, stem, branches, twigs, leaves, flowers, fruits, and seeds*, These beings feed on the sap of those trees originated by trees, (&c., all as in § 2, down to) and the bodies of the roots, bulb, stem, &c. are of manifold colours, (&c., all as in § 2, down to the end). (5) (The four paragraphs that come next, 6-9, are identical with the preceding ones, except that ‘creeper 3’ is substituted for ‘tree.’) (6-9) (In the same way ‘grass*’ is treated in four paragraphs, but the whole is much abridged ; then ? Apparently trees sprung from shoots, sprouts, aerial-roots, &c. are meant. They are considered as a class different from those whose offshoots they are. ? One soul, giva, pervades the whole tree; it is the soul of the tree. Separate givas, however, reside in the roots, &c. ® Agghéruha=adhy4réha, explained in the Dipik&: vallivriksha. * Trina, BOOK 2, LECTURE 3. 391 it is said that ‘herbs!’ and ‘plants®’ are to be treated in four paragraphs each.) (10-15)
3Separate givas, however, reside in the roots, &c. ® Agghéruha=adhy4réha, explained in the Dipik&: vallivriksha. * Trina, BOOK 2, LECTURE 3. 391 it is said that ‘herbs!’ and ‘plants®’ are to be treated in four paragraphs each.) (10-15) And again it has been said of old: some beings born in earth, (&c., all as in § 1, down to) growing there in particles of earth that are the origin of various things, come forth as Aya, Kaya, Kuhama, Kandu, Uvvéhaliya, Nivvéhaliya, Esava, Sakkha, Khattaga, Vasaziya*. (The rest as in § 2, but substitute the words Aya, &c. for ‘trees.’) Here there is only one paragraph, the remaining three do not apply here ‘+. (16) And again it has been said of old: some beings born in water, (&c., all as in §§ 1-11, substitute only ‘water’ for ‘earth.’ Thus we have four paragraphs for trees, four for creepers, four for grass, four for herbs, four for plants). (17) Now it has been said of old: some beings born in water, (&c., all as above, down to) growing in particles of water that are the origin of various things, come forth as Udaga, Avaga®, Pamaga, Sévala§, Kalambuya’, Kaséruya*, Kakéhabhaziya, Uppala, 1 Osahi= Oshadhi. * Hariya=harita. § All the commentators say about the words Aya, &c. (which offer some various readings in the MSS.), is that they denote particular plants (vanaspativisésha) which must be learned from people (who know them). I give the words in their Prakrzt form, and do not attempt to transpose them into Sanskrit. ‘ For there are no Ayas originated by Ayas except through their seed. 5’ Avakf, a grassy plant growing in marshy land, Blyxa Octandra. * Saiv4la, the aquatic plant Vallisneria. ™ Kadamba, Nauclea Kadamba. ® Kas€ru, Scirpus Kysoor. 392 sOTRAKRITANGA. Pauma, Kumuya, Naliza', Subhagaséaiya, Pomdariya, Mah4pondariya, Sayavatta, Sahassavatta, Kalhara, Kékazada, Tamarasa?, as stalks and fibres of lotus, as Pukkhala*, and Pukkhalatthibhaga. (The rest similar as in § 2.) (18) And again it has been said of old: some beings come forth as movable beings from trees born in earth, from trees originated by trees, from the roots, (&c., down to) seeds produced by trees, originated by creepers born on trees, from creepers born on creepers, from the roots, &c. of creepers -born on creepers, from grass‘, from herbs‘, from plants 4, from Aya, (&c., all down to) Kara born in earth; from trees born in water (the rest similar as with trees born in earth), from Udaga, (&c., all down to) Pukkhalatthibhaga born in water. (19)
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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