Our discussion, which we here close, has, I hope, proved that the development of the Gaina church has not been, at any time, violently interrupted by some very extraordinary events; that we can follow this development from its true beginning through its different stages, and that Gainism is as much independent from other sects, especially from
1 Indische Studien, XVI, p. 348,
INTRODUCTION. xlvii
Buddhism, as can be expected from any sect. We must leave to future researches to work ovit the details, but I hope to have removed the doubts, entertained by some scholars, about the independence of the Gaina religion and the value of its sacred books as trustworthy documents for the elucidation of its early history.
It remains for me to add a few remarks about the two works which have been translated in this book.
The A^arcihga Stitra, or, as it is sometimes called, the Samyika^7Ts the first of the eleven Angas. It treats of the a&ira, or conduct, which falls under the last of the four heads, 'of Vnuyogas, into which the sacred lore is divided, viz. Dharmakathd, Gamta, Dravya, and -ff"araakaraa. The Akaranga Stitra contains two books, or *Srutaskandhas, very different from each other in style and in the manner in which the subject is treated. The subdivisions of the second book being called A^tilas, or appendices, it follows that only the first book is really old. That it was consi- dered so even in later times, is apparent from a remark of SilAhka, who wrote the commentary, which is the oldest one extant 2 . For speaking of the mangala or auspicious sen- tence which, according to a current theory, must occur at the beginning, in the middle, and at the end of each work, Siianka points out as such the first sentence of the first lesson of the first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the i6th verse in the fourth lesson of the eighth lecture of the first book. It is evident that he regarded the A^r&nga Stitra as ending with the last-named passage, which is the last but one of the first book.
The first book, then, is the oldest part of the A^rAhga
Stitra ; it is probably th^fcd Adr&nga Sfttra itself to which
other treatises have been added. For it is complete in
1 See Professor Weber's remarks on the possible bearing of this name in the treatise I had so often occasion to quote, p. 243 seqq.
a It was not, however, the first commentary, for tflinka mentions one by Gandhahastin.
xlvili GAINA SUTRAS.
itself; it describes in rather enigmatical language the pro- gress of the faithful towards the highest perfection. The last lecture, a sort of popular ballad on the glorious suffer- ing of the prophet, was perhaps added in later times, but as it stands now it serves well to illustrate and to set a high example of the true ascetic's life. But the greater part of the book is in prose of the most bewildering kind. Fre- quently we meet with fragments only of sentences, or with sentences which it is impossible to construe. This reminds us of the style of the Brahmanical Sutras ; but there is this difference, that in the last-named works the single aphorisms are the necessary links in the logical concatena- tion of ideas, while in our book the single sentences or parts of sentences do not seem to be connected with one another in order to carry on the illustration of an idea. They do not read like a logical discussion, but like a sermon made up by quotations from some then well-known sacred books. In fact the fragments of verses and whole verses which are liberally interspersed in the prose text go far to prove the correctness of my conjecture ; for many of these c disjecta membra ' are very similar to verses or Padas of verses occurring in the Sutrakrztariga, Uttaradhyayana, and Da^avaik&lika Stitras. They must therefore be taken as allusions to standard authorities. The same must be assumed of at least some prose sentences, especially those which are incomplete in themselves. Other passages again seem to be added to those quotations in order to explain or to complete them. I shall give a few specimens. I, 4, i, 3 we read, aho ya ro ^atama;/e dhire; this is a P&da of a TrishAibh, and accordingly a quotation. The words which follow, say& agayapanna;/e, explain the meaning of that quotation, aho ya r^o = say^, ^ata- m&#e dhire = 4gayapann^.;/e. The text continues pamatte bahiyA p&sa. This is probably a Pda of a *Sloka ; the rest of the sentence, appamatte sayd parakkame^^d, is the moral application of the pre- ceding one. We should therefore translate : ' Day and night exerting himself and steadfast/ i. e. always having ready wisdom. ' Look, the careless stand outside/ (there-
INTRODUCTION. xllX
fore) being careful he should always exert himself. The
commentator however does not separate the quotations
from the glosses, but takes all these passages as parts of
one sentence, which he interprets in the way that it has
been rendered in the text of my translation, p. 37.
In this as in many other cases I have preferred to give in my translation the meaning which Stl&nka has given in his commentary. For it is sometimes extremely difficult to separate the quotations from the remaining text. I have never dared to do so when they could not be proved to be parts of verses. I had therefore to leave unnoticed all such passages which, as the one quoted above, might be taken as a Pclda of a vSloka ; for in every prose work such passages occur, though they never were meant for verse. They may, therefore, only accidentally resemble parts of a 51oka in our book too, though the great number of such passages is rather suspicious. The greatest difficulty however we should incur if we were to point out the prose quota- tions, though there are certainly such, e.g. I, 3, i, i, suttd. amu#i, munino satata/^ ^dgaranti. Such phrases differ in style from the rest of the prose part ; but it would be impossible to draw the line between them and the work of the real author. From what has been said, it will appear how difficult it is to do justice to such a work as the first book of the A&irdnga in the first attempt to translate it. In most cases I have contented myself with rendering the text according {o the interpretation of the commentator. It must be left to future labours to come nearer the meaning of the author than it has been preserved by the tradition of the scholiasts.
Formerly the first book contained nine lectures instead of eight, one lecture, the MaheLparinni, being now lost. It was, according to some authorities, Samav&ynga, Nandl, Ava- jyaka Niryukti, and VidhiprabhA *, the ninth lecture; but acc&tding to the Niryukti of the A^drdnga Stitra, which contains a systematic exposition of the subjects treated in the single lectures and lessons of the A^ctrciriga itself, and
1 See Weber, Indische Studien, XVI, p. 251 seq. [] d
1 OAINA SUTRAS.
to Silanka and the other commentators, it was the eighth
lecture. It contained seven lessons, and treated of some
details of ascetic life 1 . The fact that the same subjects
were treated in the second book probably occasioned the
loss of the Mahaparinnd, 'because it was superfluous V
The second book consists of four parts (A^fila) or appen- dices. There were originally five TsfftlAs, but the fifth, the Nisihiya^//a//a, is now reckoned as a separate work. The first and second parts lay down rules for conduct. Their style is very different from that of the first book, being rather cumbrous, and not at all aphoristical. The greatest difficulty in translating these parts is caused by the numer- ous technical terms, some of which remain obscure, notwith- standing the explanation of the commentary; others again are simply transcribed into Sanskrit by the scholiast, and seem to require no definition to be understood by the modern Gainas. But it is different with us, who are fre- quently reduced to guessing at the meaning of techni- calities which a Yati could explain at once. It is therefore to be hoped that some scholars in India, who can avail themselves of the instruction of a Yati, will turn their attention to this subject, and get an authentic explanation of the many technical terms the meaning of which cannot be ascertained by a European scholar by the means of Gaina works only.
The third and fourth JfCM&s have, according to the Pari- /ish/a Parvan IX, been revealed to the eldest sister of Sthti- labhadra by Stmandhara, a Gina living in Pdrvavideha, a mythical continent. This tradition is very remarkable, as it assigns what we should call the composition of the two last parts of the A^clrdnga Stitra to the same time when the Kalpa Sfttra, which treats of a similar subject, was composed!
The third part is of great interest, as it contains the
materials from which the Life of MaMvlra in the Kalpa
Stitra has been worked out. In fact most of the prose
paragraphs occur with but small alterations in the Kalpa
1 See Calcutta edition, I, p. 435 seq., vv. 251-268. f S&isayatta*ea, Weber, 1. c.
Introduction. H
Sfltra. The latter work adds little that is material from an historical point of view, but a great deal of descriptions which have become typical and are to be found in other (Paina works adapted to similar circumstances. The A^a- rhga Stitra contains, besides the above-mentioned para- graphs, some verses which are wanting in the Kalpa Sutra. On comparing these verses with those in the eighth lecture of the first book, we become aware of the great difference which, subsists between both portions of the Adr&riga Sfltra, for in both, kindred subjects are treated in Arya verses, yet the difference in style and in the treatment of the metre is such as can only be explained by the assump- tion of a considerable distance of time.
The latter part of the third /TO IS, which treats of the five great vows, with their twenty-five clauses, calls for no fur- ther remark ; nor is anything more to be said about the twelve verses which make up the fourth ATA1A, but that they are probably old, and have been added here for want of a better place.
The translation of the A^arcinga Sfttra is based on my
edition of the text in the Pili Text Society 1 , and the
commentaries printed in the Calcutta edition of the A^a-
rSnga Sfttra. They are :
1. 21ka of Sildnka, also called Tattvaditya, said to have been finished in the 6"aka year 798 or 876 A. D., with the help of Vahari Sddhu.
2. Dtpika of Ginaha/A/sa Suri, a teacher of the Br/hat
Kharatara Ga&//a. The DipikS. is almost verbally copied
from the Tlka, which it pretends to reduce to a smaller
compass. But the reduction consists almost entirely in the
omission of ^Silcinka's comments on the Niryukti verses,
which form his introduction to every lecture and lesson.
3. P&nrvaandra's Bdldvabodha or Gi^erati Gloss. In
some parts of the second book, which are not explained
in the older commentaries, this gloss was the only help
I had. It generally closely follows the explanation of the
older commentaries, more especially that of the Dipikd.
About the Kalpa Sfltra I have spoken at some length in
1 The Ay&rmga Sutta of the 9vetimbara Jains, London, 1882.
Hi GAINA SOTRAS.
the introduction to my edition of that work 1 , to which I refer the reader for further particulars. Since that time has taken up the subject in his treatise
