on the Sacred Books of the ainas and corrected some mistakes of mine. He ascertained that the whole Kalpa Sfttra is incorporated as the eighth lecture in the Darcl- .mitaskandha, the fourth A^eda Stitra. Professor Weber concurs in my opinion that the c Rules for Yatis ' may be the work of Bhadrabdhu 2 , and that the 'List of Sthaviras' probably has been added by Devarddhi, the editor of the Siddhcinta. I do not think, however, that Devarddhi was the author of the Life of Mahavira also, as Professor Weber suggests. For if it were the work of so well known a man, tradition would certainly not have allowed such a fact to become forgotten. It was a different thing with the List of Sthaviras, which consists of four or five distinct treatises only put together and added to the Lives of the Ginas by the editor of the work. We cannot argue from the style of the Lives of the <9inas that that part rtiust be younger than the Rules for Yatis ; for the same difference of style occa- sioned by the diversity of the matter exists between the third Ktilz. of the A/fcdranga Stitra and the two preceding ones. Nor can the meagreness of the contents be adduced as an argument against the antiquity of the Lives of the Gmas, since they were probably not intended for bio- graphical treatises, but served a liturgical purpose; for when the images of the Tirthakaras are worshipped in the temples they are addressed with hymns, one of which sums up the Kalyi^akas or auspicious moments 3 . It is
1 The Kalpa Sfitra of Bhadrabdhu, Leipzig, 1879. Abhandlungen fur die Kunde des Morgenlandes,VII, i.
a That the ' Rules for Yatis ' must have been composed at least six genera- tions after Mahavira is evident from 3-8, but probably the work is still younger. For in 6 the Sthaviras, who come immediately after the disciples of the Ganadharas*, are spoken of in some contrast to the ' Sramanas Nirgranthas of the present time/ Yet the work cannot be comparatively young, because it appears from 28-30 that the Ginakalpa had not yet fallen into disuse, as it had done in later times.
* The rites are described and the hymns given in a modern work called ^TaturvimsatitiAhankara^am p%a, a MS. of which belongs to the Deccan College,
INTRODUCTION. liii
with these Kalyd;*akas that the Lives of the Ginas are chiefly concerned, and this fact seems to prove that the custom of mentioning the Kaly^akas in the worship of the Tirthakaras is a very old one ; for otherwise it would be impossible to conceive what could have induced an author to treat so largely of so barren a subject as has been done in the Kalpa Stitra. But whatever may be the age of the several parts of the Kalpa Sfttra, it is certain that this work has been held in high esteem by the Gainas for more than a thousand years. It therefore deserves a place in this collection of translations from the Sacred Books of the East. I could only have wished to make my transla- tion more worthy of the place where it is to make its appearance ; but if I have somewhat fallen short in my performance, I hope it will be accepted as an excuse that I had to translate into a language which is not my own, works of a literature which, notwithstanding all that has been done for it, still is all but virgin soil to us.
Hermann Jacobl
MUXSTER, WESTPHALIA, June, 1884.
A/sTARANGA StJTRA.
AATARANGA S0TRA.
FIRST BOOK 1 . FIRST LECTURE 2 ,
KNOWLEDGE OF THE < WEAPON.
FIRST LESSON 3 .
long-lived (<9ambftsvdmin 4 ) ! I (Sudharman)
have heard the following discourse from the vene-
rable (Mahdvtra) : (i)
Here many do not remember whether they have
descended in an eastern direction (when they were
born in this world), or in a southern, or in a western,
or in a northern direction, or in the direction from
above, or in the direction from below, or in a direc-
tion intermediate (between the cardinal points), or in
a direction intermediate between these (and the
1 Suyakkhawdha, mitaskandha.
9 A^Aayawa, adhyayana. The first lecture is called sattha- pari#a {jastra-pari^fla), 'knowledge of the weapon/ Weapons are divided into material weapon and weapon consisting in a state (bhSva). The latter is explained to be non-control (asa#/yama) or the wrong use of mind, speech, and body. Knowledge (pari^?!S) is twofold : comprehension and renunciation. The subject of the first lecture is, therefore, the comprehension and renunciation of everything that hurts other beings.
8 Uddesaya, udde^aka.
* Orambftsvamin was the disciple of Sudharman, one of the eleven chief disciples (gawadhara) of MaMvira.
S^TRA.
cardinal points). (2) Similarly, some do not know
whether their soul is born again and again or not ;
nor what they were formerly, nor what they will be-
come after having died and left this world. (3) Now
this is what one should know, either by one's own
knowledge or through the instruction of the highest
(i. e, a Tirthakara), or having heard it from others :
that he descended in an eastern direction, or in any
other direction (particularised above). Similarly, some
know that their soul is born again and again, that it
arrives in this or that direction, whatever direction
that may be. (4) He believes in soul l , believes in
the world 2 , believes in reward 3 , believes in action
(acknowledged to be our own doing in such judgments
as these) : ' I did it;' 'I shall cause another to do it ;'
'I shall allow another to do it 4 / In the world, these
are all the causes of sin 5 , which must be compre-
hended and renounced. (5) A man that does not
comprehend and renounce the causes of sin, descends
in a cardinal or intermediate direction, wanders to all
cardinal or intermediate directions, is born again and
again in manifold births, experiences all painful
feelings. (6) About this the Revered One has taught
1 I.e. in a permanent soul, different from the body. This is said against the AUrv&kas.
1 I. e. the plurality of souls, not in one all-soul, as the VedSntins.
8 Kamma (karma) is that which darkens our intellect, &c. Its result is the suffering condition of men, its cause is action (kiriyA, kriyd).
4 The different tenses employed in these sentences imply, ac- cording to the commentators, the acknowledgment of the reality of time, as past, present, future.
5 Kamma-samara/flbha. Kamma has been explained above.
Samdrawbha, a special action (kriyd), is the engaging in something
blamable (svadynush/ina).
BOOK I, LECTURE I, LESSON 2.
the truth (comprehension and renunciation). For
the sake of the splendour, honour, and glory of this
life, for the sake of birth, death, and final liberation,
for the removal of pain, all these causes of sin are at
work, which are to be comprehended and renounced
in this world. He who, in the world, comprehends
and renounces these causes of sin, is called a reward-
knowing sage (mum). Thus I say 1 . (7)
SECOND LESSON 2 .
The (living) world is afflicted, miserable, diffi-
cult to instruct, and without discrimination. In
this world full of pain, suffering by their different
acts, see the benighted ones cause great pain, (i)
See ! there are beings individually embodied (in
earth ; not one all-soul). See ! there are men who
1 These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson.
2 After the chief tenets of G^ainism with regard to soul and actions have briefly been stated in the first lesson, the six remaining lessons of the first lecture treat of the actions which injure the six classes of lives or souls. The Gainas seem to have arrived at their concept of soul, not through the search after the Self, the self- existing unchangeable principle in the ever-changing world of phe- nomena, but through the perception of life. For the most general (?aina term for soul is life (^iva), which is identical with self (&y3, dtman). There are numberless lives or souls, not only embodied in animals, men, gods, hell-beings (tasa, trasa), and plants (vaassaf, vanaspati), but also in the four elements earth, water, fire, wind. Earth, &c., regarded as the abode of lives is called earth-body, &c. These bodies are only perceptible when an infinite number of them is united in one place. The earth- lives, &c., possess only one organ, that of feeling; they have undeveloped (avyakta) intellect and feelings (vedanS), but no limbs, &c. The doctrines about these elementary lives are laid down in Bhadrabdhu's Niryukti of our Sfttra, and are commented upon in .StlShka's great commentary of it. They are very abstruse, and deal in the most minute distinctions, which baffle our comprehension,
control themselves, (whilst others only) pretend
to be houseless (i. e. monks, such as the Bauddhas,
whose conduct differs not from that of house-
holders), because one destroys this (earth-body) by
bad and injurious doings, and many other beings,
besides, which he hurts by means of earth, through
his doing acts relating to earth. (2) About this the
Revered One has taught the truth : for the sake of the
splendour, honour, and glory of this life, for the sake
of birth, death, and final liberation, for the removal
of pain, man acts sinfully towards earth, or causes
others to act so, or allows others to act so. This
deprives him of happiness and perfect wisdom.
About this he is informed when he has understood
or heard, either from the Revered One or from the
monks, the faith to be coveted. (3) There are some
who, of a truth, know this (i. e. injuring) to be the
bondage, the delusion, the death, the hell. For this 1
a man is longing when he destroys this (earth-body)
by bad, injurious doings, and many other beings,
besides, which he hurts by means of earth, through
his doing acts relating to earth. Thus I say. (4)
As somebody may cut or strike a blind man
(who cannot see the wound), as somebody may cut
or strike the foot, the ankle, the knee, the thigh, the
hip, the navel,' the belly, the flank, the back, the
bosom, the heart, the breast, the neck, the arm,
the finger, the nail, the eye, the brow, the forehead,
the head, as some kill (openly), as some extirpate
1 IkV atthaw. The commentators think this to be a reference to the sentence, For the sake of the splendour, &c. It would be more natural to connect it/ with the foregoing sentence ; the meaning is, For bondage; &c., men commit violence, though they believe it to be for the happiness of this life.
BOOK I, LECTURE I, LESSON 3.
(secretly), (thus the earth-bodies are cut, struck, and killed though their feeling is not manifest). (5)
He who injures these (earth-bodies) does not
comprehend and renounce the sinful acts ; he who
does not injure these, comprehends and renounces
the sinful acts. Knowing them, a wise man should
not act sinfully towards earth, nor cause others to
act so, nor allow others to act so. He who knows
these causes of sin relating to earth, is called a
reward-knowing sage. Thus I say. (6)
THIRD LESSON l f
(Thus I say) : He who acts rightly, who does
pious work, who practises no deceit, is called
houseless, (i) One should, conquering the world,
persevere in that (vigour of) faith which one had
on the entrance in the order ; the heroes (of
faith), humbly bent, (should retain their belief in)
the illustrious road (to final liberation) and in the
world (of water-bodies) ; having rightly compre-
hended them through the instruction (of Mahivlra),
(they should retain) that which causes no danger
(i. e. self-control). Thus I say. (2) A man should
not (himself) deny the world of (water-bodies), nor
should he deny the self. He who denies the world
(of water-bodies), denies the self; and he who denies
the self, denies the world of (water-bodies). (3)
See ! there are men who control themselves ;
1 The water-lives which are treated of in this lesson are, as is the case with all elementary lives, divided into three clas es : the sen- tient, the senseless, and the mixed. Only that water which is the abode of senseless water-lives may be used. Therefore water is to be strained before use, because the senseless lives only are believed to remain in water after that process.
S^TRA.
others pretend only to be houseless ; for one de-
stroys this (water-body) by bad, injurious doings,
and many other beings, besides, which he hurts by
means of water, through his doing acts relating to
water. (4) About this the Revered One has taught
the truth : for the sake of the splendour, honour,
and glory of this life, for the sake of birth, death,
and final liberation, for the removal of pain, man
acts sinfully towards water, or causes others to act
so, or allows others to act so. (5) This deprives
him of happiness and perfect wisdom- About this
he is informed when he has understood and heard
from the Revered One, or from the monks, the faith
to be coveted. There are some who, of a truth,
know this (i. e. injuring) to be the bondage, the
delusion, the death, the hell. For this a man is
longing when he destroys this (water-body) by bad
and injurious doings, and many other beings, besides,
which he hurts by means of water, through his doing
acts relating to water. Thus I say. (6)
There are beings living in water, many lives ; of
a truth, to the monks water has been declared to be
living matter. See ! considering the injuries (done
to water-bodies), those acts (which are injuries, but
must be done before the use of water, e.g. straining)
have been distinctly declared. Moreover he (who
uses water which is not strained) takes away what
has not bden given (i.e. the bodies of water-lives).
(A Bauddha will object) : ' We have permission, we
have permission to drink it, or (to take it) for toilet
purposes/ Thus they destroy by various injuries
(the water-bodies). But in this their doctrine is of
no authority.
