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This book should be returned on or before the date last marked brlovi ,
The
Sacred Books of the East
Translated
By VARIOUS ORIENTAL SCHOLARS
And Edited by
F. Max Muller
VOL. xxu
Sacred Books of the East Series
In 50 Volumes
Vols
1, 15. THE UPANISADS : in 2 vols. : F. Max Muller.
2, 14. THE SACRED LAWS OF THE ARYAS : in 2 vols. : Georg Buhler.
3, 16, 27, 28, 39, 40. THE SACRED BOOKS OF CHINA : in 6 vols. :
Jarnes Legge.
4, 23, 31. THE ZEND-AVESTA : in 3 vols. : James Darmesteter &
L.H. Mills.
5, 1 8, 24, 37, 47. PAHLAVI TEXTS : in 5 vols. : E.W. West.
6, 9. THE QUR'AN : in 2 vols. : E.ll. Palmer.
7, THE INSTITUTES OF VI$NU : Julius Jolly.
8, THE BHAGAVADGlfA with the Sanatsujatiya and the Anugita:
Ka^hmath Tiimbak TeLing.
10. THE DHAMMAPADA : F. Max Muller; SUTTA-NIPATA : V.
Faubboll.
11. BUDDHIST SUTTAS : T.W.Rhys Davids.
12, 26, 4 r, 43, 44. THE SATAPA THA-BRAHMANA : in 5 voh. : Julius
Eggeling. 13, 17, 20. VINAYA TEXTS : in 3 vols. : T.W. Rhys Davids & Hermann
Oldenbcrg. 19. THE FO-SHO-HING-TSAN-KING : Samuel Beal.
21. THE SADDHARMA-PUNDARlKA or The Lotus of the True Law;
H. Kern.
22, 45. JAINA SOTRAS : in 2 vols. : Hermann Jacobi. 25. MANU : Georg Buhler.
29, 30. THE GRIHYA-SOTRAS : in 2 vols. : Hermann Oldenberg & F. Max Muller.
32, 46. VEDIC HYMNS : in 2 vols. : F. Max Muller & H. Oldenberg.
33, THE MINOR LAW-BOOKS : Julius Jolly.
34, 38. THE VEDANTA-SOTRAS : in 2 vols. : with Saftkaracarya's
Commentary : G. Thibaut.
35, 36. THE QUESTIONS OF KING MILINDA : in 2 vols. : T.W.
Rhys Davids.
42. HYMNS OF THE ATHARVA-VEDA : M. Bloomfield.
48. THE VEDANTA-S0TRAS with Ramanuja's Sribhaya : G. Thibaut.
49. BUDDHIST MAHAYANA TEXTS : E.B. Cowell, F. Max Muller
& J. Takakusu.
50. INDEX : M. Winternitz,
Jaina Sutras
TRANSLATED FROM PRAKRIT BY
HERMANN JACOBl
Part I
THE AtfARANGA SUTRA THE KALl'A SUTRA
MOTILAL BANARSIDASS DELHI :: VARANASI :: PATNA
Motilal Banarsidass
Bungalow Road, Jawahar Nagar, DeIhi-6
Nepali Khapra, Varanasi U. P.
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Unesco Collection of Representative Works Indian Series
This book has been accepted in the Indian Translation Series of the UNESCO collection of Representative Works, jointly sponsored by the United Nations Educational, Scientific and Cultural Organization (UNESCO), and the Government of India.
First published by the Oxford University Press, 1884 Reprinted by Motilal Bariarsidass, 1964
PRINTED IN INDIA BY SHANTILAL JAIN, SHRI JAINENDRA PRESS, BUNGALOW ROAD, DBLHI-6 AND PUBLISHED BY SUNDARLAL JAIN, MOTILAL BANARSIDASS, BUNGALOW ROAD, JAWAHARNAGAR, DELHI-6
RASHTRAPATI BHAVAN,
NEW DELHi-4
June 10, 1962
I am very glad to know that the Sacred
Books of the East, published years ago by
the Clarendon Press ; Oxford, which have
been out-of-print for a number of years,
will now be available to all students of
religion and philosophy. The enterprise
of the publishers is commendable and I
hope the books will be widely read.
S. Radhakrishnan
Prefatory Note to the New Edition
Since 1948 the United Nations Educational, Scientific and Cultural Organization (UNESCO), upon the recom- mendation of the General Assembly of the United Nations, has been concerned with facilitating the translation of the works most representative of the culture of certain of its Member States, and, in particular, those of Asia.
One of the major difficulties confionting this programme is the lack of translators having both the qualifications and the time to undertake translations of the many outstanding books meiiting publication. To help overcome this difficulty in part, UNESCO's adviseis in this field (a panel of experts convened every other year by the International Council for Philosophy and Humanistic Studies), have recommended that many worthwhile translations published during the 19th century, and now impossible to find except in a limited number of libraries, should be brought back into print in low-priced editions, for the use of students and of the general public. The experts also pointed out that in certain cases, even though there might be in existence more recent and more accurate translations endowed with a more modern apparatus of scholar- ship, a number of pioneer works of the greatest value and interest to students of Eastern religions also merited republi- cation.
This point of view was warmly endorsed by the Indian
National Academy of Letters (Sahitya Akademi), and the
Indian National Commission for Unesco.
It is in the spirit of these recommendations that this work from the famous series "Sacred Books of the East' 3 is now once again being made available to the general public as part of the UNESCO Collection of Representative Works.
Publisher's Note
First, the man distinguished between eternal and perish-
able. Later he discovered within himself the germ of the
Eternal. This discovery was an epoch in the history of the
human mind and the East was the first to discover it.
To watch in the Sacred Books of the East the dawn of this religious consciousness of man, must always remain one of the most inspiring and hallowing sights in the whole history of the world. In order to have a solid foundation for a com- parative study of the Religions of the East, we must have before all things, complete and thoroughly faithful translation of their Sacred Books in which some of the ancient sayings were pre- served because they were so true and so striking that they could not be forgotten. They contained eternal truths, ex- pressed for the first time in human language.
With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Muller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.
CONTENTS.
INTRODUCTION .
PAf.R
SJTRA.
FIRST BOOK.
LECTURE 1. Knowledge of the Weapon .
2. Conquest of the World
3. Hot and Cold ...
4. Righteousness ...
5. Essence of the World .
6. Cleaning
7. Liberation ....
8. The Pillow of Righteousness
SECOND BOOK. FIRST PART.
LECTURE 1. Begging of Food
2. Begging for a Couch
3. Walking .
4. Modes of Speech
5. Begging of Clothes .
6. Begging for a Bowl .
7. Regulation of Possession .
SECOND PART.
LECTURE 8.
i So
Vlll CONTENTS.
THIRD PART.
Pack
LECTURE 15. The Clauses . . . . . .189
FOURTH^ PART. LECTURE 16. The Liberation . . .211
KAIJPA SOTRA.
LlVES OF $Ji (TINAS . . . 217-285
Life of Mahdvira .... . 217-270
Lecture 1. : . . . . . .217
Life of PSrjva ....... 271-275
Life of Arish/anemi ...... 276-279
Epochs of the intermediate Tirthakaras . . .280 ^ife of -ffishabha 281-385
List of the Sthaviras ...... 286-395
Rules for Yatis 296-^11
INDEX , .
Transliteration of Oriental Alphabets adopted for the
Translations of the Sacred Books of the East 321-324
INTRODUCTION.
THE origin and development of the aina sect is a subject on which some scholars still think it safe to speak with a sceptical caution, though this seems little warranted by the present state of the whole question ; for a large and ancient literature has been made accessible, and furnishes ample materials for the early history of the sect to all who are willing to collect them. Nor is the nature of these materials such as to make us distrust them. We know that the sacred books of the G*ainas are old, avowedly older than the Sanskrit literature which we are accus- tomed to call classical. Regarding their antiquity, many of those books can vie with the oldest books of the northern Buddhists. As the latter works have success- fully been used as materials for the history of Buddha and Buddhism, we can find no reason why we should distrust the sacred books of the Ga'mas as an authentic source of their history. If they were full of contradictory statements, or the dates contained in them would lead to contradictory conclusions, we should be justified in viewing all theories based on such materials with suspicion. But the character of the <9aina literature differs little in this respect also from the Buddhistical, at least from that of the northern Buddhists. How is it then that so many writers are inclined to accord a different age and origin to the Gaina sect from what can be deduced from their own literature? The obvious reason is the similarity, real or apparent, which European scholars have discovered between Gainism and Buddhism. Two sects which have so much in common could not, it was thought, have been independent from each other, but one sect must needs
have grown out of, or branched off from the other. This t priori opinion has prejudiced the discernment of many critics, and still does so. In the following pages I shall try to destroy this prejudice, and to vindicate that authority and credit of the sacred books of the Cainas to which they are entitled. We begin our discussion with an inquiry about Mahdvira, the founder or, at least, the last prophet of the Gaina church. It will be seen that enough is known of him to invalidate the suspicion that he is a sort of mystical person, invented or set up by a younger sect some centuries after the pretended age of their assumed founder.
The Gainas, both ^SVetAmbaras and Digambaras, state that Mahavira was the son of king Siddhartha of Ku;/</a- pura or Ku;^agrama. They would have us believe that Ku;/*/agrama was a large town, and Siddhartha a powerful monarch. But they have misrepresented the matter in overrating the real state of things, just as the Buddhists did with regard to Kapilavastu and Suddhodana. For Ku//</agrdma is called in the A&rnga Sfttra a sa;//nivesa, a term which the commentator interprets as denoting a halting-place of caravans or processions. It must therefore have been an insignificant place, of which tradition has only recorded that it lay in Videha (A^aranga Stitra II, J 5> I 7) Yet by combining occasional hints in the Baud- dha and Gaina scriptures we can, with sufficient accuracy, point out where the birthplace of Mahavira was situated ; for in the Mahavagga of the Buddhists 1 we read that Buddha, while sojourning at Ko/iggama, was visited by the courtezan j^mbapali'and the LiHV/avis of the neigh- bouring capital Vesali. From Ko/igg^ma he went to where the Atetikas 2 (lived). There he lodged in the jVatika Brick- halP, in the neighbourhood of which place the courtezan
1 Sec Oldenberg's edition, pp. 231, 233; the translation, p. 104 seq., of the second part, Sacred Books of the East, vol. xvii.
* The passages in which the .ATatikas occur seem to have been misunderstood by the commentator and the modern translators. Rhys Davids in his transla- tion of the Mabaparinibbana-Sutta (Sacred Books of the East, vol. xi) says in a .Dote, p. 34 : ' ATI first Nadika is (twice) spoken of in the plural number ; but then,
Introduction. Xi
thirdly, in the last clause, in the singular. Buddhaghosa explains this by saying that there were two villages of the same name on the shore of the same piece of water.' The plural jy^tika denotes, in my opinion, the Kshatriyas, the singular is the adjective specifying Gm^akavasatha, which occurs in the first mention of the place in the Mahaparinibb&ia-Sutta and in the Mahavagga VI, 30, 5, and must be supplied in the former book wherever Nadika is used n the singular. I think the form Nadika is wrong, and ^Vatika, the spelling of t Mahavagga, is correct. Mr. Rhys Davids is also mistaken in saying in the index to his trans- lation : ' Nddika, near Patna.' It is apparent from the narrative in the Mah&- vagga that the place in question, as well as Ko/iggama, was near Vesali. 1 See Weber, Indische Studien, XVI, p. 262.
Xll GAINA SUTRAS.
