1 There is no finite verb in this sentence, nor any word which could supply its place. The old Gaina authors were so accustomed to surround their meaning with exclusions and excep- tions, and to fortify it with a maze of parentheses, that they some- times apparently forgot to express the verb, especially when they made use of fragments of old verses, as in the present <^ase.
2 This is one of the most frequent gamas or identical passages which form a rather questionable ornament of the Sfttra style. The gamas are usually abbreviated, e.g. villages, Ac,, all down to capital, or eggs, &c., all down to cobwebs, which we shall presently meet with.
8 Itvara or ihgitamarawa consists in starving oneself, while keeping within a limited space. A religious death is usually permitted only to those who have dqring twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case the itvara is not enjoined for sick persons who can no longer sustain austerities ; but they should act as if they were to commit the itvara suicide, hoping that in five or six days the sickness would leave them, in ^rhich case they are to return to their former life. But if they should not get better but die, it is all for the best.
Book I, Lecture 7, Lesson 7. 73
This is the truth : speaking truth, free from pas-
sion, crossing (the sawsra), abating irresoluteness,
knowing all truth and not being known, leaving this
frail body, overcoming all sorts of pains and troubles
through trust in this (religion), he accomplishes this
fearful (religious death). Even thus he will in due
time put an end to existence. This has been adopted
by many who were free from delusion ; it is good,
wholesome, proper, beatifying, meritorious. Thus
I say. (5)
To a naked 1 monk the thought occurs : I can bear
the pricking of grass, the influence of cold and heat,
the stinging of flies and mosquitos ; these and other
various painful feelings I can sustain, but I cannot
leave off the covering of the privities. Then he
may cover his privities with a piece of cloth 2 .
A naked monk who perseveres in this conduct,
sustains repeatedly these and other various painful
feelings : the grass pricks him, heat and cold attack
him, flies and mosquitos sting him. A naked monk
(should be) aspiring to freedom from bonds. Pen-
ance suits him. Knowing what the Revered One has
declared, one should thoroughly and in all respects
conform to it (i)
A monk who has come to any of the following
resolutions, having collected food, &c., I shall give
of it to other monks, and I shall eat (what they
have) brought; (or) having collected food, &c., I
shall give of it to other monks, but I shall not eat
1 AJela.
* This is the ka/ibandhana or olapa//aka;, it should be four fingers broad and one hast a long.
74 ArARAftGA STRA.
(what they have) brought; (or) having collected
food, &c., *I shall not give of it to other monks, but
I shall eat (what they have) brought; (or) having
collected food, &c., I shall not give of it to other
monks, nor eat (what they have) brought ; (2) (or)
I shall assist a fellow-ascetic with the remnants of
my dinner, which is acceptable 1 and remained in
the same state in which it was received 2 , and I shall
accept the assistance of fellow-ascetics as regards
the remnants of their dinner, which is acceptable
and remained in the same state in which it was
received ; (that monk should keep these vows even
if he should run the risk of his life) (3) aspiring to
freedom from bonds. Penance suits him. Knowing
what the Revered One has declared, one should
thoroughly conform to it. (4)
(The last two paragraphs of the last lesson are to be reproduced here.)
EIGHTH LESSON.
The wise ones who attain in due order 3 to one of
the unerring states (in which suicide is prescribed),
those who are rich in control and endowed with
knowledge, knowing the incomparable (religious
death, should continue their contemplation), (i)
: it had those qualities which are required of a thing the mendicant may accept.
2 Ahdpariggahiya=ahaparigr*'hita.
3 The preceding lessons treated of suicide conceded to sick persons as a means of entering NirvS^a. The eighth lesson, which is written in .rlokas, describes the different kinds of religious deaths which form the end of a twelve-years' mortification of the flesh (sa#flekhan&). But the ascetic must ask and get the permission of his Guru, before he commits suicide.
Book I, Lecture 7, Lesson 8. 75
Knowing the twofold (obstacles, i. e. bodily and
mental), the wise ones, having thoroughly learned
the law, perceiving in due order (that the time for
their death has come), get rid of karman. (2)
Subduing the passions and living on little food 1 >
he should endure (hardships). If a mendicant falls ,
sick, let him again take food. (3)
He should not long for life, nor wish for death ; he should yearn after neither, life or death. (4)
He who is indifferent and wishes for the destruc-
tion of karman, should continue his contemplation.
Becoming unattached internally and externally, he
should strive after absolute purity. (5)
Whatever means one knows for calming one's own
life 2 , that a wise man should learn (i. e. practise) in
order to gain time (for continuing penance), (6)
In a village or in a forest, examining the ground
and recognising it as free from living beings, the
sage should spread the straw 3 . (7)
Without food he should lie down and bear the
pains which attack him. He should not for too
long time give way to worldly feelings which over-
come him. (8)
When crawling animals or such as live on high
or below, feed on his flesh and blood, he should
neither kill them nor rub (the wound). (9)
Though these animals destroy the body, he should not stir from his position.
1 Compare lecture 7, lesson 6, 3.
2 I. e. for preserving the life, when too severe penance brings on sickness and the probability of instant death.
3 Here commences the description of the bhaktapratydkhya- namarawa, suicide by rejecting food.
76 ArARANGA
After the i^ravas have ceased, he shoild bear (pains) as if he rejoiced in them. (10)
When the bonds fall off, then he has accomplished his life.
(We shall now describe) a more exalted (method 1 ) for a well -controlled and instructed monk, (n)
This other law has been proclaimed by Gn&fcri- putra :
He should give up all motions except his own in the thrice-threefold way 2 . (12)
He should not lie on sprouts of grass, but in- specting the bare ground he should lie on it.
Without any comfort and food, he should there bear pain. (13)
When the sage becomes weak in his limbs, he should strive after calmness 3 .
For he is blameless, who is well fixed and im- movable (in his intention to die). (14)
He should move to and fro (on his ground),
contract and stretch (his limbs) for the benefit of
the whole body ; or (he should remain quiet as if
he were) lifeless. (15)
He should walk about, when tired of (lying), or
stand with passive limbs ; when tired of standing, he
should sit down. (16)
Intent on such an uncommon death, he should regulate the motions of his organs.
1 Viz. the ihgitamarana, which differs from the preceding one by the restriction of the motions of the candidate for suicide to a limited space.
* I. e. of body, speech, and mind; doing, or causing, or allotting to be done.
8 He should not give way to melancholy thoughts. ^
Book I, Lecture 7, Lesson 8. 77
Having attained a place swarming with insects, he should search for a clean spot. (17)
He should not remain there whence sin would rise.
He should raise himself above (sinfulness), and bear all pains. (18)
And this is a still more difficult method *, when
one lives according to it : not to stir from one's
place, while checking all motions of the body. (19)
This is the highest law, exalted above the pre- ceding method :
Having examined a spot of bare ground he should remain there ; stay O Brhma#a ! (20)
Having attained a place free from living beings, he should there fix himself.
He should thoroughly mortify his flesh, thinking : There are no obstacles in my body. (21)
Knowing as long as he lives the dangers and
troubles, the wise and restrained (ascetic) should
bear them as being instrumental to the dissolution
of the body. (22)
He should not be attached to the transitory
pleasures, nor to the greater ones ; he should not
nourish desire and greed, looking only for eternal
praise. (23)
He should be enlightened with eternal objects 2 , and not trust in the delusive power of the gods;
1 It is called pSovagamafla, translated by the commentators pfidapopagamana, remaining motionless like a felled tree. This etymology, which is generally adopted by the dramas, is evidently wrong; for the Sanskrit prototype is the Brahmanical prdyopa- gamana.
2 This is the scholiast's interpretation of mmzmteggSi niman- trayet.
78 A^ARANGA S<)TRA.
a Brdhmatta should know of this and cast off all inferiority 1 . (24)
Not devoted to any of the external Objects he
reaches the end of his life ; thinking that patience
is the highest good, he (should choose) one of
(the described three) good methods of entering
Nirvd^a. (25) Thus I say.
End of the Seventh Lecture, called Liberation.
1 Nftmam karma maya v.
Book I, Lecture 8, Lesson I. 79
EIGHTH LECTURE,
(Called)
THE PILLOW OF RIGHTEOUSNESS.
As I have heard it, I shall tell how the Venerable
Ascetic, exerting himself and meditating, after having
entered the order in that winter, wandered about 1 ,
'I shall not cover myself with that robe 2 / only
in that winter (he used it). He had crossed (the saw-
s&ra) for the rest of his life. This (refusing of dress)
is in accordance with his doctrine, (i)
More than four months many sorts of living beings
gathered on his body, crawled about it, and caused
pain there. (2)
For a year and a month he did not leave off his
robe. Since that time the Venerable One, giving up
his robe, was a naked, world-relinquishing, houseless
(sage) 3 . (3)
Then he meditated (walking) with his eye fixed on a square space before him of the length of a
1 The commentators call this passage a ^loka, though only the beginning of it looks like a pdda, the rest showing no metrical law. The beginning of the last passage looks also like the first pda of a jloka ; but the rest requires some violent alterations to answer the metrical laws of a doka.
* The divine robe given him by Indra.
9 The commentator says that this happened at the Suvaraabi- luk& river.
man 1 . Many people assembled, shocked at the sight ; they struck him and cried. (4)
Knowing (and renouncing) the female sex in
mixed gathering places 2 , he meditated, finding his
way himself : I do not lead a worldly life. (5)
Giving up the company 3 of all householders
whomsoever, he meditated. Asked, he gave no
answer ; he went, and did not transgress the right
path. (6)
For some it is not easy (to do what he did), not
to answer those who salute ; he was beaten with
sticks, and struck by sinful people. (7)
Disregarding slights difficult to bear, the Sage
wandered about, (not attracted) by story-tellers,
pantomimes, songs, fights at quarter-staff, and
boxing-matches. (8)
At that time the son of Gntrz saw without
sorrow {or pleasure) people in mutual conversation.
Gnbtrtputra. obtained oblivion of these exquisite
sorrows. (9)
For more than a couple of years he led a reli-
gious life without using cold water; he realised
singleness, guarded his body, had got intuition, and
was calm. (10)
Thoroughly knowing the earth-bodies and water-
bodies and fire-bodies and wind-bodies, the lichens,
seeds, and sprouts, (i i)
He comprehended that they are, if narrowly
1 Tiriyabhittiw is left out in the translation. I cannot make out the exact meaning of it, perhaps : ' so that he was a wall for the animals.'
9 Sayanehba in the original.
8 Literally, the mixed state. *
Book I, Lecture 8, Lesson I. 8 1
inspected, imbued with life, and avoided to injure them; he, the great Hero. (12)
The immovable (beings) are changed to mova-
ble ones, and the movable beings to immovable
ones ; beings which are born in all states become
individually sinners 1 by their actions. (13)
The Venerable One understands thus : he who is
under the conditions (of existence) 2 , that fool suffers
pain. Thoroughly knowing (karman), the Venerable
One avoids sin. (14)
The sage, perceiving the double (karman) 3 , pro-
claims the incomparable activity 4 , he, the knowing
one; knowing the current of worldliness, the current
of sinfulness, and the impulse, (15)
Practising the sinless abstinence from killing, he did
noacts, neither himself norwith the assistance of others;
he to whom women were known as the causes of all
sinful acts, he saw (the true state of the world). (16)
He did not use what had expressly been pre-
pared for him 5 ; he well saw (that bondage comes)
through action. Whatever is sinful, the Venerable
One left that undone : he consumed clean food. (17)
He did not use another's robe, nor does he eat
out of another's vessel. Disregarding contempt, he
went with indifference to places where food was pre-
pared. (18)
Knowing measure in eating and drinking, he was
not desirous of delicious food, nor had he a longing
for it. A sage should not rub his eyes nor scratch
his body. (19)
