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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. Bankipur, Patna (Bihar) 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 IX 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 i 15 28 36 42 53 62 79 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. 9. 10. 11. 12. 13. H. 88 1 20 i 3 6 149 157 166 171 178 i/9 i So 183 185 1 86 1 88 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 ,,2 218 ,,3 229 ,,4 . 238 ,,5 251 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 GAINA SUTRAS. 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;/ 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 Ambapali possessed a park, Ambapalivana, which she bequeathed on Buddha and the community. From there he went to Vesali, where he converted the general-in-chief (of the Li/Wy/avis), a lay-disciple of the Nirgranthas (or <7aina monks). Now it is highly probable that the Ko/ig- gama of the Buddhists is identical with the Ku/^aggama of the G*ainas. Apart from the similarity of the names, the mentioning of the -/Vatikas, apparently identical with the Cr/Idt/'/ka Kshatriyas to whose clan Mahavira belonged, and of Siha, the aina, point to the same direction. Ku;/hara#a or pctdapro#^ana) with which the <9aina monks sweep the road and the place where they walk or sit down, for removing insects. The outfit of a Brahmanic ascetic consists in * sticks, a rope, a cloth for straining water, a water vessel, and an alms- bowl 7 / Thd aina monks also carry sticks, at least now- a-days, though I remember no passage in the Pi/akas expressly allowing the use of a stick. They have also a rope belonging to the alms-bowl 8 , an alms-bowl, and a water vessel 9 . Of the cloth for straining water, and the broom, we have already spoken. The filter for the mouth (giukhayastrika) remain^. a&the^H^ly^ticle ^clusiveljTused * * 1 Kalpa Stitra, Lives of the Ginas, 117, towards the end. 3 E. g. Kalpa Stitra, Rules for Yatis, 51. 3 Baudhiyana II, 6, n, 23. * A*dr&nga Stitra, p. i, note 2. 5 Baudhiyana II, 6, II, 24, 25. 8 See Professor Biihler's translation, p. 260, note. 7 Baudhiyana II, 10, 17, n. 8 A*ar&nga Stitra, p. 67, note 3. Though a monk is allowed to carry a water vessel besides his alms-bowl, still it is thought more meritorious to have but one bowl. INTRODUCTION. XXIX Jy/Jthe Gainas. On the whole, therefore, the (Gainas were outfitted very much like their Brahmanic models, the Sawnyisins or Bhikshus. ' Let him eat food, given without asking, regarding which nothing has been settled beforehand, and which has reached him accidentally, so much only as is sufficient to sustain life 1 . 1 The reader will find on perusing the 6aina 'rules for begging 2 ' that only that food is considered 'pure and acceptable which has been obtained under exactly the same circumstances as have been laid down in the above rule of Baudhiyana for Brahmanic ascetics. The Bud- dhists are not so strict in this regard, as they accept invita- tions for dinner, of course,, prepared especially for them. From the comparison which we have just instituted between the rules for the Brahmanic ascetic and those for the Gaina monk, it will be apparent that the latter is but a copy of the former. But now the question may be raised whether the Nirgrantha is a direct copy of the Sa^nyasin, or an indirect one. For it might be assumed that the Njfc- grantha copied the Buddhist Bhikkhu, who himself .was but a 'copy of theSawnyasin. As I have hinted above, this suggestion is not a probable one, for there being a model of higher antiquity and authority, the 6ainas would proba- bly have conformed rather to it than to the less respecte4 and second-hand model of their rivals, the Buddhists. But besides this prima facie argument against the assumption in question, the adoption of certain Brahmanic rules, noticed above, by the inas, which were not followed by the Buddhists, proves that the latter were not the model of the former. There remains another possibility, but a still more im- probable one, viz. that the Brahmanic ascetic copied the Buddhist Bhikkhu or aina monk. I say still more im- probable, because, firstly, the Sa#my&sin makes part of the system of the four stages, or A^ramas, which if not so old as Brahmanism itself, is at least much older than both Buddhism and Gainism ; secondly, the Brahmanic ascetics were scattered all over India, while the Buddhists were 1 Baudhdyana II, 10, 18, 13. a AHranga Stitra II, i. XXX GAINA SUTRAS. confined, at least in the first two centuries of their church, to a small patt of the country, and therefore could not have been imitated by all the Sa#my&sins ; thirdly, Gau- tama, the lawgiver, was certainly older than the rise of Buddhism. For Professor Biihler thinks that the lower limit for the_^mjo^t^ j?^ tra O 1118 * be placed in thefburth or fifth century B.C. 1 Baudhiyana is older than Apastamba ; according to^Biihler 2 , the dis- tance in years between them must be measured rather by centuries than by decades. Again, Gautama is older than Baudhciyana 3 . Gautama, therefore, and perhaps Baudhd- yana, must have lived before the rise of Buddhism, and as the former teaches already the complete system of Brah- manic ascetism, he cannot have borrowed it from the Buddhists. But if Biihler should be wrong in his estima- tion of the time when those codes of sacred laws were composed, and if they should turn out to be younger than the rise 6f Buddhism, they certainly cannot be so by many centuries. Even in that case, which is not a probable one, those lawgivers are not likely to have largely borrowed from the Buddhists whom the Brihrnans at that time must have despised as false pretenders of a recent origin. They would cef tainly not have regarded laws as sacred which were evidently appropriated from heretics. On the other hand the Buddhists had no reason not to borrow from the Br&h- mans, because they greatly respected the latter for the sake of their intellectual and moral superiority. Hence the ainas and Buddhists use the word Br&hmaa as an honorific title, applying it even to persons who did not belong to the caste of Br&hmans. It may be remarked that the monastical order of the 7ainas and Buddhists though copied from the BrAhmans i rere chiefly and originally intended for Kshatriyas. Buddha c .ddressed himself in the first line to noble and rich men, as has been pointed out by Professor Oldenberg 4 . For 1 Sacred Laws of the Aryas, part i, introduction, p. xliii. 9 L. c. p. xxii. 8 L. c. p. xlix. * Buddha, sein Leben. &c., p.. 157 seq. INTRODUCTION. XXXI Buddha, in his first sermon at Benares, speaks of his reli- gion as that yass' atth&ya kulaputtS, sammad eva agcirasma anagciriyaw pabba^anti: for the sake of which sons of noble families leave the house and enter the state of houselessness 1 . That the (Gainas too gave the Kshatriyas the preference over the Br&hmans is proved by that curious legend about the transfer of the embryo of MaMvira from the womb of the Brihma^i Devinandcl to* that of the Kshatriyam Truala, it being alleged that a Brcthma;zi or another woman of low family was not worthy to give birth to a Tirthakara 2 . On the other hand it is probable that Brahmanic ascetics did not regard fellow-ascetics of other castes as quite their equals, though they were just as orthodox as themselves. For in later times the opinion prevailed that only Brdh- mans were entitled to enter the fourth A^rama, and as a 1 Mahavagga I, 6, 12. a This legend is rejected as absurd by the Digambaras, but the tfvetambaras staunchly upKold its truth. As it Is foimd""uTthe~XHranga, the Kalpa Siitra, and many other books, it cannot be doubted that it is very old. However, it is not at all clear for what reason so absurd a legend could have been invented and have gained currency. Yet I may be allowed to offer my opinion on this dark point, I assume that Siddhartha had two wives, the Brahma/if Devnandi, the real mother of Mah^vira, and the Kshatriy&i! Trisali ; for the name of the alleged husband of the former, viz. .Rt'shabhadatta, cannot be very old, be- cause its Prakrit form would in that case probably be Usabhadinna instead of Usabhadatta. Besides, the name is such as could be given to a Gaina only, not to a Brahman. I therefore make no doubt that .Rtshabhadatta has been invented by the Gainas in order to provide Devananda with another husband. Now Siddhartha was connected with persons of high rank and great influence through his marriage with Trisald. It was, therefore, probably thought more profitable to give out that MahivJra was the son, and not merely the step-son of Trisala, for this reason, that he should be entitled to the patronage of her relations. This story could all the more easily have gained credence as Mahavfra's parents were dead many years when he came forward as a prophet. But as the real state of things could not totally have been erased from the memory of the people, the story of the transfer of the embryos was invented. The latter idea was not an original conception of the Gainas, but it is evidently borrowed from the Puric story of the transfer of the embryo of Krishna from the womb of Devakt to that of Rohi/it. The worship of Krishna seems to have been popular during the first centuries of the development of the Gaina creed ; for the Gainas have reproduced the whole history of Krishna, with small alterations, in relating the life of the twenty-second Tfrthakara, Arish/a- nemi, who was a famous Ydava. XXXii GAINA SUTRAS. proof for this theory a verse of Manu, VI, 97, as Professor Biihler informs me, was quoted. But not all commentators drew the same inference from that verse. Leaving aside this controverted point, it certainly became, in later times, the custom that a Brahman, as a rule, passed through four, a nobleman through three, a citizen through two, a Sftdra through one of the four A^ramas 1 . From all this it becomes probable that the non-Brahma- nic ascetics even in early times were regarded as an order separate and distinguished from the Brahmanic ascetics. We can understand that this position of non-Brahmanic ascetics led to the formation of sects inclining to dissent. That the untrue ascetics had such an origin, may be col- lected from a remark of Vasish/^a. It is known that the performance of religious ceremonies was discontinued by the ascetics, but some went beyond this and discontinued the recitation of the Veda. Against transgressors of this kind Vasish/V&a 2 has the following quotation : ' Let him dis- continue the performance of all religious ceremonies, but let him never discontinue the recitation of the Veda. By neglecting the Veda he becomes a .Stidra; therefore he shall not neglect it/ An inhibition pronounced so em- phatically presupposes the real occurrence of the practices forbidden. If therefore some ascetics already had ceased to recite the Veda, we may conclude that others began to disregard it as revelation and the highest authority. That those who were regarded as a sort of inferior ascetics, the non-Brahmanic ascetics, were most likely to make this step, is easy to imagine. We see thus that the germs of dissent- ing sects like those of the Buddhists and the 6ainas were contained in the institute of the fourth A^rama, and that the latter was the model of the heretical sects ; therefore Buddhism and gainism must be regarded as religionsjie- veloped nuf c)f Rr4^mariisin notj>y a sudden reformation, but prepare T 4 by religious movement goinp^cmfor a long time. 1 Max Mtiller, The Hibbert Lectures, p. 343. 9 Chapter x, 4. Buhler's translation. INTRODUCTION. XXXIU We have seen that neither the aina legends about their last prophet, nor the ascetic life ordained for aina monks, nor any other religious practices adhered to by the faithful. warrant our assuming that the <9aina sect has developed, in one way or other, out of the Buddhistical church. It remains for me to show that the difference of both creeds as regards the principal tenets is such as not to admit a common origin. Whatever Buddha may have taught and thought about the state of Nirv^a, whether he went the length to identify it with absolute non-existence, or imagined it to be a sort of existence different from all we know or can conceive, it is beyond doubt, and a striking feature of Buddha's philosophy, that he combated the Brahmanic theory of the Atman, as being the absolute and permanent soul, according to the pantheist as well as the monadic point of view. But the <7ainas fully concur in the Brahmanic theory of the Atman, with only this difference, that they as- cribe to the Atmans a limited space, while the Brahmans of the Sankhya, Ny iya, and Vai^eshika schools contend that the Atmans are co-extensive with the universe. On the other hand, the Buddhistical theory of the five Skandhas with their numerous subdivisions have no counterpart in the psycho- logy of the G^inas. A characteristic dogma of the ainas which pervades their whole philosophical system and code of morals, is the hylozoistic theory that not only animals and plants, but also the smallest particles of the elements, earth, fire, water, and wind, are endowed with souls (^iva). No such dogma, on the other hand, is contained in the philosophy of the Buddhists. To Indian philosophers the various degrees of knowledge up to omniscience are matters of great moment. The 6ainas have a theory of their own on this head, and a terminology which differs from that of the Brahmanic philosophers and of the Bud- dhists. Right knowledge, they say, is fivefold: (i) mati, right perception ; (2)^ruta, clear knowledge based on mat i ; (3) avadhi, a sort of supernatural knowledge ; (4) mana/;- paryaya, clear knowledge of the thoughts of others; (5) kevala, the highest degree of knowledge, consisting in omniscience. This psychological theory is a fundamental OJ c XXXIV 0AINA SUTRAS. one of the Gainas, as it is always before the mind of the authors of the sacred books when describing the spiritual career of the saints. But we search in vain for something analogous in the Buddhist scriptures. We could multiply the instances of difference between the fundamental tenets of both sects, but we abstain from it, fearing to tire the reader's patience with an enumeration^of all such cases. Such tenets as the Gainas share with the Buddhists, both sects have in common with the Brahmanic philosophers, e. g. the belief in the regeneration of souls, the theory of the Karman, or merit and demerit resulting from former actions, which must take effect in this or another birth, the belief that by perfect knowledge and good conduct man can avoid the necessity of being born again and again, &c. Even the theory that from time immemorial prophets (Buddhas or Tlrthakaras) have proclaimed the same dogmas and re- newed the sinking faith, has its Brahmanic counterpart in the Avatiras of Vishnu. Besides, such a theory is a necessary consequence both of the Buddhistical and Gaina creed. For what Buddha or Mah^vira had revealed was, of course, regarded by the followers of either as truth and the only truth; this truth must have existed from the beginning of time, like the Veda of the Brcihmans ; but could the truth have remained unknown during the infinite space of time elapsed before the appearance of the prophet ? No, would answer the pious believer in Buddhism or Gainism, that was impossible ; but the true faith was re- vealed in different periods by numberless prophets, and so it will be in the time to come. The theory of former prophets seems, therefore, to be a natural consequence of both religions; besides, it was not wholly unfounded on* facts, at least as regards the Gainas. For the Nirgranthas are never spoken of in the Buddhist writings as a newly risen sect, nor N&taputta as their founder. Accordingly the Nirg^aathas wste probably an old sect_jat_the time of Bu^ha^jaad^NAtaputta only the reformer of the Gaina church, which may have been founded by the twenty-third Ttrthakara, Pdrnra. But what seems astonishing is the fact that the Gainas and Bauddhas have hit on nearly the INTRODUCTION. XXXV same number of prophets believed to have risen since the creation of the present order of things, the former worship- ping twenty-four Ttrthakaras, the latter twenty-five Bud- dhas. I do not deny that in developing this theory one sect was influenced by the other ; but I firmly believe that it cannot be made out which of the two sects first invented, or borrowed from the Br&hmans, this theory. For if the twenty-five Buddhas were worshipped by_the Buddhists of jhe first centuries after^ the Nirviwa, the belief in twenty-four Tirthakaras is equ!HIy~oTd, as it is common to the Digambaras and 5vetmbaras, who separated pro- bably in the second century afleF the Nirvi^a. TTowever the decision of the question whether che Buddhists or the Gainas originally invented the theory of the succes- sion of prophets, matters little; it cannot influence the result to which the previous discussion has led us, viz* (i) that Gainism had an origin independent from Buddhism, that it had a development of its own, and did not largely borrow from the rival sect; (2) that both <7ainism and Buddhism owed to the Brahmans, especially the Sawny4- sins, the groundwork of their philosophy, ethics, and cosmogony. Our discussion has as yet been conducted on the supposi- tion that the tradition of the <7ainas as contained in their sacred books may on the whole be credited. But the intrin- sic value of this tradition has been called into question by a scholar of wide views and cautious judgment. Mr. Barth, in the Revue de THistoire des Religions, vol. iii, p. 90, admits that an historical personage is hidden under Nitaputta, but he doubts that valid inferences may be drawn from the sacred books of the G^inas which, avowedly, have been reduced to writing in the fifth century A. D., or nearly * thousand years after the foundation of the sect. For," in his opinion, * the self-conscient and continuous existence of the sect since that remote epoch, i. e. the direct tradition of peculiar doctrines and records, has not yet been demon- strated. During many centuries/ he says, 4 the Gainas had not become distinct from the numerous groups of ascetics who could not boast of more than an obscure floating C 2 XXXVI GAINA SIJTRAS. existence/ The tradition of the Gainas appears to Mr. Earth to have been formed of vague recollections in imitation of the Buddhist tradition. Mr. Barth seems to base his theory on the assumption that the Gatnas must have been careless in handing down their sacred lore, since they formed, for many centuries, but a small and unimportant sect. I cannot see the force of this argument of Mr. Earth's. Is it more likely that a sect 6f which the not very numerous followers are scattered over a large country, or a church which has to satisfy the reli- gious wants of a great multitude, will better preserve its original tenets and traditions? It is impossible to decide this question on 4 priori grounds. The Jews and the Parsis may be adduced as instances in favour of the former view, the Roman Catholic church as one in favour of the latter. But we are not obliged to rely on such generalities in order to decide the question at issue with regard to the ainas, for they were so far from having only dim notions of their own doctrines that they pronounced as founders of schisms those who differed from the great bulk of the faithful in comparatively unimportant details of belief. This fact is proved by the tradition about the seven sects of the SVet&mbaras made known by Dr. Leumann 1 . The Digam- baras also, who separated from the 6Vetdmbaras probably in the second or third century after the Nirv^wa, differ from their rivals but little with regard to philosophical tenets ; yet they were nevertheless stigmatised by the latter as heretics on account of their rules of conduct. All these facts show that the (Jainas, even previous to the redaction of their sacred books, had not a confused and undefined creed, which would have been liable to become altered and defiled by doctrines adopted from widely different religions, but one in which even the minutest details of belief were fixed. What has been said about the religious doctrines of the Gainas can also be proved of their historical traditions. For the detailed lists of teachers handed down in the several GaAas 2 , and those incorporated in their sacred 1 See Indischc Studien, XVI. Sec Dr. Kiatt, Tnd. Ant. XI. INTRODUCTION. XXXV11 books, show that the ainas did possess an interest in the his- tory of their church. I do not deny that a list of teachers may be invented, or an incomplete one filled up or made pakka, as the Hindus would say ; the necessity of proving itself to be legitimately descended from a recognised authority may induce a sect to invent the names of a line of teachers. But what could have caused the ainas 'to fabricate such a detailed list of teachers, aaas, and S&kh4s las that in the Kalpa Stitra? Of most of the details the G*ainas of later times knew nothing beyond what they found in the Kalpa Stitra itself, and that is unfortunately very little, nor did they pretend to anything more. For all practical purposes the short list of Sthaviras, as it stands in the Kalpa SGtra, would have been sufficient ; the pre- servation of the detailed list, containing so many bare names, proves that they must have had an interest for the members of the early church, though the more accurate knowledge of the times and events chronicled in that list was lost after some centuries. However, it is not enough to have proved that the G'ainas. even before the redaction of their sacred books, possessed the qualities necessary for continuing their creed and tradi- tion, and preserving them from corruptions caused by large borrowings from other religious systems ; we must also show that they did do what they were qualified to do. This leads us to a discussion of the age of the extant ^aina literature. For if we succeed in proving that the Gaina literature or at least some of its oldest works were composed many centuries before they were reduced to writing, we shall have reduced, if not closed, the gap sepa- rating the prophet of the ainas from their oldest records. The redaction of the Gaina canon or the Siddhanta took place, according to the unanimous tradition, on the council of Valabhi, under the presidency of Devarddhi. The date of this event, 980 (or 993) A.V., corresponding to 454 (or 467) A. D. 1 , is incorporated in the Kalpa Sfttra ($ 148). Devard- dhi Gawin, says the tradition, perceiving the Siddhdnta in 1 It is possible, but not probable, that the date of the redaction fell sixty years later, 514 (527) A. D. ; see Kalpa SQtra, introduction, p. 15. XXXVlii t?AINA SUTRAS. danger of becoming extinct, caused it to be written in books. Before that time teachers made no use of written books when teaching the Siddh&nta to novices, but after that time they did use books. The latter part of this statement is evidently true. For in olden times books were not used, it being the custom of the Brihmans to rely rather on the memory than on the MSS., and in this they were, almost without doubt, followed by the rainas and Buddhists. But now-a-days Yatis use MSS. when teaching the sacred lore to their novices. There is no reason why we should not credit the tradition that this change in the method of instruction was brought about by Devarddhi Ganin \ for the event was of too great import- ance not to be remembered. To provide every teacher or at least every Upa^raya with copies of the sacred books, Devarddhi Gamn must have issued a large edition of the Siddhnta. This is probably the meaning of the traditional record that Devarddhi caused the Siddhanta to be written in books, for it is hardly credible that the Gaina monks should never before have attempted to write cown what they had to commit to memory ; the Brahmans also have MSS. of their sacred books, though they do not use them in handing down the Veda. These MSS. were intended for private use, to aid the memory of the teacher. I make no doubt that the same practice was observed by the aina monks, the more so as they were not, like the Brahmans, influenced by any theory of their own not to trust to MSS., but were induced merely by the force of the prevalent custom to hand down their sacred lore by word of mouth. I do not maintain that the sacred books of the Gainas were originally written in books, for the same argument which has been brought forward to prove that the Buddhist monks could have had no MSS., as they are never men- tioned in their sacred books, in which c every movable thing, down to the smallest and least important domestic utensils, is in some way or other referred to 1 ,' the same argument, I say, holds good with regard to the Gainas as long as the f 1 Sacred Books of the East, vol. xiii, introduction, p. xxxili. INTRODUCTION. XXXIX monks led a wandering life; but when the monks were settled in Uplrrayas exclusively belonging to themselves, they may have kept there their MSS. as they do now- a-days. Devarddhi's position relative to the sacred literature of the Gainas appears therefore to us in a different light from what it is generally believed to have been. He probably arranged the already existing MSS. in a canon, taking down from the mouth of learned theologians only such works of which MSS. were not available. Of this canon a great many copies were taken, in order to furnish every seminary with books which had become necessary by the newly introduced change in the method of religious instruc- tion. Devarddhi's edition of the Siddhcinta is therefore only a redaction of the sacred books which existed before his time in nearly the same form. Any single passage in a sacred text may have been introduced .by the editor, but the bulk of the Siddhanta is certainly not of his making. The text of the sacred books, before the last redaction of the Siddhdnta, did not exist in such a vague form as it would have been liable to if it were preserved only by the memory of the monks, but it was checked by MSS. On this premise we now proceed to inquire into the date of the composition of the sacred books of the Gainas. Their own dogmatical theory that all sacred books were revealed by the first Tirthakara, shall only be noticed to be dis- missed. We must try to discover better grounds for fixing the age when the chief works of the Siddhinta were composed. As single passages may have crept into the text at any time, we can draw no valid inferences from them, even if they be sanctioned by Deyarddhi's receiving them into his revised text. I attach therefore no great weight to the lists of barbarous or un-Aryan tribes 1 , nor to the meition of all seven schisms, the last of which occurred 5^4 A.V. 2 Nothing is more common than that such details should be 1 Among the latter Arava may denote the Arabs, as Weber thinks, or, as I prefer to think, the Tamils, whose language is called Aravamu by the Dravidians. 2 See Weber, Indische Studien, XVI, p. 23?- Xl GAINA SUTRAS. added as a gloss, or be incorporated even in the text, by those who transmitted it either in writing or in instructing their pupils. But an argument of more weight is the fact that in the SiddhAnta we find no traces of Greek astro- nomy. In fact the Gaina astronomy is a system of incre- dible absurdity, which would have been impossible, if its author had had the least knowledge of the Greek science. As the latter appears to have been introduced in India about the third or fourth century A. D., it follows that the sacred books of the Gainas were composed before that time. Another argument which offers itself for fixing the period of the composition of the sacred books, is the language in which they are written. But, unfortunately, it is not at all clear whether the sacred books have been handed down in that lan- guage in whiph they were composed, or in that in which they were pronounced, and transcribed in later generations, accord- ing to the then current idiom, till Devarddhi's edition put an end to the modernising of the language of the sacred books. I am inclined to believe the latter view to be correct, and look upon the absence of a self-consistent orthography of the Cain a PrAkrit as the effect of the gradual change of the vernacular language in which the sacred books were re- cited. In all MSS. of Uaina texts, the same word is not always spelt in the same way. The differences of spelling refer chiefly to the retention, omission, or attenuation of single consonants between vowels, and the retention of the vowels e,o, before two consonants, or their change in i, u. It is hardly possible that the different spellings of a word should all correctly represent the pronunciation of that word at any given time, e.g. bhtita, bhtiya; udaga, udaya, uaya; lobha, loha 1 , &c. ; but probably we must regard these methods of spelling as historical spellings, that is to say, that all different spellings presented in the MSS. which formed the materials for Devarddhi's edition of the Siddhdnta, were looked upon as authentical and were preserved in all later copies of the sacred texts. If this assumption is correct, we - 1 I do not contend that no double forms of any word were current at any time, for there must have been a good many double forms, but I doubt that nearly every word should have existed in two or three forms. INTRODUCTION. xli must regard the most archaic spellings as representing the pronunciation at or shortly after the epoch of the composi- tion of the sacred books, and the most modern one as repre- senting the pronunciation at or shortly before the redaction of the Siddhanta 1 . Now on comparing the^aina Prdkrit especially in the olde.st form attainable with the P&li on one side, and the Prakrit of Hala, Setubandha, &c. on the other, it will appear to approach more the Pali than the later Prakrit. We may therefore conclude that chronologically also the sacred books of the ^atnas stand nearer those of the Southern Buddhists than the works of later Prakrit writers. But we can fix the date of the Gaina literature between still narrower limits by means of the metres employed in the sacred books. I am of opinion that the first book of the A/frarariga Sutra and that of the Stitrakrztdnga SOtra may be reckoned among the most ancient parts of the Siddhcinta ; the style of both works appears to me to prove the correctness of this assumption. Now a whole lesson of the Sutrakrztariga S&tra is written in the Vaitaliya metre. The same metre is used in the Dhammapadam and other sacred books of the Southern Buddhists. But the P&li verses represent an older stage in the development of the VaitcLliya than those in the Sfitrakr/t&nga, as I shall prove in a paper on the post-Vedic metres soon to be published in the Journal of the German Oriental Society. Compared with the common Vaitaliya verses of Sanskrit literature, a small number of which occur already in the Lalita Vistara, the VaitaUya of the SOtrakr/tdnga must be considered to represent an earlier form of the metre. Again, ancient Pali works seem to contain no verses in the Aryd metre ; at least there is none in the Dhammapadam, nor have I found one in other works. But both the A^&r&nga and Sutrakr/tdhga 1 It might be objected that archaic spellings are due to the influence of the knowledge of Sanskrit ; but the Gainas must always have been so well acquainted with Prakrit that they needed not any help from the Sanskrit to understand their sacred books. On he contrary, in their Sanskrit MSS. we frequently meet with words spelt like Pr&krit words. Besides, some spellings cannot be explained as Sanskriticisms, e.g. d&raga for d&raya, the Sanskrit prototype being daraka. xlii GAINA SUTRAS. contain each a whole lecture in Ary verses of a form which is decidedly older than, and probably the parent of the common Aryd. The latter is found in the younger parts of the Siddhclnta, in the Brahmanical literature, both in Prakrit and in Sanskrit, and in the works of the Northern Buddhists, e. g. the Lalita Vistara, &c. The form of the Trish/ubh metre in ancient Gaina works is younger than that in the Pili literature and older than that in the Lalita Vistara. Finally the great variety of artificial metres in which the greater number of the Gths in the Lalita Vistara, &c., is composed and which are wanting in the Gaina Siddhinta, seems to prove that the literary taste of the Gainas was fixed before the composition of the latter works. From all these facts we must conclude that the chronological position of the oldest parts of the Gaina literature is intermediate between the Pali literature and the composition of the Lalita Vistara. Now the Pdli Pi/akas were written in books in the time of Va#a Gdmawi, who began to reign 88 B.C. But they were in existence already some centuries before that time. Professor Max Muller sums up his discussion on that point by saying: 'We must be satisfied therefore, so far as I can see, at present with fixing the date, and the latest date, of a Buddhist canon at the time of the Second Council, 377 B.C. 1 ' Additions and alterations may have been made in the sacred texts after that time ; but as our argument is not based on a single passage, or even a part of the Dhammapada, but on the metrical laws of a variety of metres in this and other. Pcili books, the admission of alterations and additions in these books will not materially influence our conclusion, viz. that the whole of the Gaina Siddhanta was composed after the fourth century B. C. We have seen that the oldest works in the Gaina canon are older than the GAthAs in the Lalita Vistara. As this work is said to have been translated into Chinese 65 A. D., we must place the origin of the extant Gaina literature before the beginning of our era. If we may judge about 1 Sacred Books of the East, vol. x, p. xxxii. INTRODUCTION. xlili the distance in time of the questionable date from either limit by the greater or less resemblance of the oldest G^ina works in verse with such of the Southern and North- ern Buddhists as regards metrical or stylistic peculiarities, we should place the beginning of the Gaina literature nearer the time of the P&li literature, rather than that of the Northern Buddhists. This result agrees pretty well with a tradition of the *SVetmbaras. For they say 1 that after the twelve years' famine, while Bhadrabihu was the head of the church, the Afigas were brought together by the Sangha of Pi/aliputra. Now Bhadrabahu's death is placed 170 A. V. by the 5vetmbaras r and 162 A. V. by the Digambaras ; he lived~ therefore, according to the former, under ATandragupta, who is said to have ascended the throne 155 A.V. Professor Max M tiller assigns to -/Tandra- gupta the dates 315-291 B.C.; Westergaard prefers 320 B.C. as a more likely date for A" andragupta, and so does Kern 2 . However this difference matters little : the date of the collec- tion or, perhaps more correctly; the composition of the Caina canon would fall somewhere about the end of the fourth or the beginning of the third century B.C. It is worth noticing, that according to the above-cited tradition, the Sangha of PA/aliputra collected the eleven Angas without the assist- ance of Bhadrabahu. As the latter is claimed by the Digambaras for one of their teachers, and as the vSvetambaras, though doing the same,still continue the list of Sthaviras from Sambhtitavi^aya, Bhadrabahu's fellow Sthavira, not from BhadrabS.hu himself, it seems to follow that the Angas, brought together by the Sangha of P&/aliputra, formed the canon of the 6Vetambaras only, not that of the whole Gaina church. In that case we should not go wrong in placing the date of the canon somewhat later, under the patriarchate of Sthfllabhadra, i. e. in the first part of the third century B. c. If the result of our preceding inquiry deserves credit and I see no counter arguments entitling us to mistrust our conclusion the origin of the extant aina literature cannot be placed earlier than about 300 B.C., or two centuries after 1 Pariiish/a Parvan IX, 55 seqq. 8 Geschiedenis van het Buddhisine in Indie, ii, p. 266 note. xllV 0AINA SflTRAS. the origin of the sect. But we are not from this fact obliged to assume that the ainas in the time intermediate between their last prophet and the composition of their canon had to rely on nothing more solid than a religious and legendary tradition, never brought into a fixed form. In that case, Mr. Earth's objections to the trustworthiness of the aina tradition would, it is true, not be without ground. However, we are told by the Svet^mbaras, as well as the Digambaras, that besides the Angas, there existed other and probably older works, called Ptirvas, of which there were originally fourteen. The knowledge of these PArvas was gradually lost, till at last it became totally extinct. The tradition of the Svetambaras about the four- teen Ptirvas is this : the fourteen Purvas had been in- corporated in the twelfth Ahga, the Dr/sh/ivida, which was lost before 1000 A.v. Rut a detailed table of con- tents of it, and consequently of the Ptirvas, has survived in the fourth Anga, the Samav&yanga, and in. the Nandi Sfitra 1 . Whether the Ptirvas, contained in the Dr/sh/i- vdda, were the original ones, or, as I am inclined to believe, only abstracts of them, we cannot decide ; at all events there has been a more detailed tradition about what they contained. Now we should as* a rule be careful in crediting any tradition about some lost book or books of great antiquity, because such a tradition is frequently invented by an author to furnish his doctrines with an authority from which they rpay be derived. But in our case, there are no grounds for suspecting the correctness of so general and old a tradition as that about the Purvas. For the Angas do not derive their authority from the Pfirvas, but are believed to be coeval with the creation of the world. As a fraud, the tradition about the Pftrvas would therefore be unin- telligible ; but accepted as truth, it well falls in with our views about the development of the aina literature. The name itself testifies to the fact that the PQrvas were superseded by a new canon, for pOrva means former, 1 See Weber, ladische Studien, XVI, p. 341 seqq. INTRODUCTION. xlv earlier 1 ; and it is assuredly not by accident that the know- ledge of the Pftrvas is said to have commenced to fade away at the same time when the Ahgas were collected by the Sangha of Pi/aliputra. For after Bhadrabahu, only ten out of the fourteen Ptirvas were known. This then is the most natural interpretation we can place on the tradition about the fourteen Pflrvas^ that they were the oldest sacred books, which however were superseded by a new canon. But as regards the cause of the abolition of the old canon and the composition of a new one, we are left to conjecture, and only as such I shall give my opinion. We know that the D^z'sh/ivada, which included the fourteen POrvas, dealt chiefly with the drtshtis or philosophical opinions of the 6r : ainas and other sects. It may be thence inferred that the POrvas related controversies held between MahcLvlra and rival teachers. The title pravad a, which is added to the name of each Ptirva, seems to affirm this view. Besides, if Mahavira was not the founder of a new sect, but as I have tried to prove, the reformer of an old one, it is very likely that he should vigorously have combated the opinions of his opponents, and defended those he had accepted or improved. The founder of a religion has to establish his own system, he is not so much in danger to become a mere controversialist as a reformer. Now if the discourses of Mahavira, remembered and handed down by his disciples, were chiefly controversies, they must have lost their interest when the opponents of Mahdvira had died and the sects headed by them had become extinct. Could such contentions about philosophical questions which were no more of any practical importance, and bickerings of divines all but forgotten, though these things were of paramount interest to the contemporary world, serve as a canon for later generations who lived in thoroughly changed circum- stances ? The want of a canon suiting the condition of the 1 The Gainas explain the meaning of the word ptirva in the following way. The Tirthakara himself taught the Pftrvas to his disciples, the Gawad haras. The Ganad haras then composed the Angas. Theie is evidently some truth in this tradition, as it does not agree with the dogma of the Ahgas, being taught already by the first Ttilhakara. See Weber, Indische Sludien, XVI, p. 353. xlvi Ma/vda/ a vigi/;/a dhire form a trish/ubh pada. 22 to death, to hell, to birth as hell-beings or brute beasts. The fool never knows the law. (3) Thus spake the hero 1 : 'Be careful against this great delusion ; the clever one should have done with carelessness by considering death in tranquillity, and that, the nature of which is decay (viz. the body) ; these (pleasures), look ! will not satisfy (thee). Therefore have done with them ! Sage, look ! this is the great danger, it should overcome none whom- soever. He is called a hero who is not vexed by (the hardships caused) by control. He should not be angry because the (householder) gives him little. If turned off, he should go. Thou shouldst conform to the conduct of the sages/ Thus I say. (4) FIFTH LESSON. That for this (viz. pleasure) the wants of the world should be supplied by bad injurious doings : for one's own sons, daughters, daughters-in-law, kinsmen, nurses, kings, male and female slaves, male and female servants, for the sake of hospitality, of supper and breakfast, the accumulation of wealth is effected, (i) (This is) here for the enjoyment of some men. (But a wise man) exerting himself, houseless, noble, of noble intellect, of noble perception recognises the proper moment (for all actions). He should not accept, nor cause others to accept, or permit them 1 The MSS. have ud&hu dhfre. The last word is a frequent mistake for vtre, which is adopted by the commentators They explain ud&hu by u4-4ha=uktavAn BOOK I, LECTURE 2, LESSON 5. 23 to accept anything unclean 1 . Free from uncleanli- ness he should wander about. (2) Being not seen in buying and selling, he should not buy, nor cause others to buy, nor consent to the buying of others. This mendicant who knows the time, the strength (of himself), the measure (of all things), the practice 2 , the occasion (for begging, &c.), the conduct, the religious precepts 3 , the true con- dition (of the donor or hearer), who disowns all things not requisite for religious purposes 4 , who is under no obligations, he proceeds securely (on the road to final liberation) after having cut off both (love and hate). Clothes, alms-bowls, blankets, brooms, property 6 , straw mats, with regard to these things he should know (what is unclean). When he receives food he should know the quantity required. This has been declared by the Revered One : he should not rejoice in the receipt of a gift, nor be sorry when he gets nothing. Having got much, one should not store it away; one should abstain from things not requisite for religious purposes. With a mind different (from that of common people) a seer abandons (these things). This is the road taught by the noble ones, well acquainted with which one should not be defiled (by sin). Thus I say. (3) 1 Amagandha, unclean, is also a Buddhist term; see Rhys Davids' Buddhism, pp. 131, 181. 2 Kheda = abhydsa, or the pain of worldly existence. 8 Samaya. 4 Pariggaha; it might also be translated, who disowns attach- ment. 5 Oggaha=avagraha property e,g. the ground or space which the householder allows the mendicant who stays in his house. 24 AJTARANGA STRA. Pleasures are difficult to reject, life is difficult to prolong. That man, certainly, who loves pleasures, is afflicted (by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain. The far- sighted one who knows the world, knows its inferior part (hell), its upper part (heaven), its side-long part (the state of brute beasts). He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the saw- s&ra), is called among mortals a hero, who liberates those who are fettered. (4) As the interior (of the body is loathsome), so is the exterior ; as the exterior, so is the interior. In the interior of the body he perceives the foul interior humours, he observes their several courses (or eruptions). A well-informed man knowing (and renouncing the body and pleasures), should not eat (his saliva l ) ; he should not oppose himself to the (current of knowledge). Certainly, that man who engages in worldly affairs, who practises many tricks, who is bewildered by his own doings, acts again and again on that desire which increases his unrighteous- ness 2 . Hence the above has been said for the increase of this (life) 3 . (A man addicted to pleasures) acts as if immortal, and puts great faith (in pleasure) ; but when he perceives that this body sustains pains, he cries in his ignorance. Therefore keep in your mind what I say. (5) 1 I.e. what he has thrown away, vomited, as it were; pleasures. * Veraw vadtfAei appawo, apparently the close of a jrloka; see I, 3, 2, 3. 8 The commentators supply jarlrasya, the body. For sinful acts injure the bodies of living beings ; therefore they are increased by our abstaining from sin. BOOK I, LECTURE 2, LESSON 6. 25 A heretic 1 professes to cure (the love of pleasure), while he kills, cuts, strikes, destroys, chases away, resolves to do what has not been done before. To whom he applies the cure enough of that fool's affection 2 ; or he who has (the cure) applied, is a fool. This does not apply to the houseless. Thus I say. (6) SIXTH LESSON. He who perfectly understands (what has been said in the preceding lesson) and follows the (faith) to be coveted, should therefore do no sinful act, nor cause others to do one. Perchance he meditates a sin (by an act against only) one (of the six aggregates of lives) ; but he will be guilty (of sin against) every one of the six. Desiring happi- ness and bewailing much, he comes ignorantly to grief throligh his own misfortune, (i) Through his own carelessness every one produces that phase of life in which the vital spirits are pained. Observing (the pain of mundane existence, one should) not (act) with violence. This is called the true knowledge (and renunciation). He who ceasing from acts relinquishes the idea of property, relin- quishes property itself. That sage has seen the path (to final liberation) for whom there exists no property. Knowing this, a wise man, who knows the world and has cast off the idea of the world, i, who believes or pretends to be a learned man. 2 Alara balassa sa/wgea, a pdda of jloka; followed by the words in note 2, p. 24, it forms the hemistich of verse 3 in the Second Lesson of the next Chapter. 26 AJTARANGA should prudently conquer 1 the obstructions to righteousness. Thus I say. (2) The hero does not tolerate discontent, The hero does not tolerate lust. Because the hero is not careless, The hero is not attached (to the objects of the senses). Being indifferent against sounds (and the other) perceptions, detest the comfort of this life. A sage adopting a life of wisdom, should treat his gross body roughly. The heroes who have right intuition, use mean and rough food 2 . Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the saw- sira), to be liberated, to have ceased (from all activity). Thus I say. (3) A sage is called unfit who does not follow the law and fails in his office. (But on the contrary) he is praised as a hero, -he overcomes the connection with the world, he is called the guide (or the right way). What has been declared to be here the un- happiness of mortals, of that unhappiness the clever ones propound the knowledge. (4) Thus understanding (and renouncing) acts, a man who recognises the truth, delights in nothing else ; and he who delights only in the truth, recognises nothing else. As (the law) has been revealed for the full one, so for the empty one ; as for the empty 1 See 1 p. 17, note i. * These words apparently form a jlota, though the third p&da is too short by one syllable ; but this fault can easily be corrected by inserting a: pa/ma*? lftha*t a sevanti. The commentators treat the passage as prose. BOOK I, LECTURE 2, LESSON 6. 27 one, so for the full one 1 . But he (to whom the faith is preached) will perhaps disrespectfully beat (the preacher). Yet know, there is no good in this (indiscriminate preaching)* (But ascertain before) what sort of man he is, and whom he worships. He is called a hero who liberates the bound, above, below, and in the sideward directions. He always conforms to all knowledge (and renunciation) ; the hero is not polluted by the sin of killing. He is a wise man who perfectly knows the non-killing 2 , who searches after the liberation of the bound. The clever one is neither bound nor liberated ; he should do or leave undone (what the hero does or does not do) ; he should not do what (the hero) leaves undone : Knowing (and renouncing) murder of any kind and worldly ideas in all respects 3 . He who sees himself, needs no instruction. But the miserable and afflicted fool who delights in pleasures arid whose miseries do not cease, is turned round in the whirl of pains 4 . Thus I say. (5) End of the Second Lecture, called Conquest of the World. 1 The full and the empty designate those who adopt the true faith, and those who do not 9 Anuggh&yana. According to the commentator, the destruc- tion of karman. 8 This is again a stray half doka. The text abounds in minor fragments of verses, trish/ubhs, or dokas. 4 See the end of the Third Lesson. 28 AtfARANGA SUTRA. THIRD LECTURE, CALLED HOT AND COLD. FIRST LESSON. The unwise sleep, the sages always wake. Know, that in this world the (cause of) misery l brings forth evil consequences ! Knowing the course of the world 2 , one should cease from violent acts. He who correctly possesses 3 these (sensual perceptions), viz. sounds, and colours, and smells, and tastes, and touches (i), who self-possessed, wise, just, chaste, with right comprehension understands the world, he is to be called a sage, one who knows the law, and righteous. He knows the connection of the whirl (of births) and the current (of sensation with love and hate). Not minding heat and cold, equanimous against pleasure and pain, the Nirgrantha does not feel the austerity of penance. Waking and free from hostility, a wise man, thou liberatest (thyself and others) from the miseries. (2) But a man always benighted, subject to old age and death, does not know thfe law. Seeing living beings suffering, earnestly enter a religious life 4 . Considering this, O prudent one, look ! Knowing the misery that results from action, The deluded and careless one returns to life ; 1 I. e. ignorance and delusion. * Regarding the evil-doer. $ And renounces. 4 Again a naif .rloka, unnoticed as such by the commentators. BOOK I, LECTURE 3, LESSON 2. 29 Disregarding sounds and colours, upright, Avoiding Mra one is liberated from death l . Carefully abstaining from pleasures and ceasing from bad works he is a hero, guarding himself, who is grounded in knowledge 2 . (3) He who knows the violence done for the sake of special objects, knows what is free from violence 3 ; he who knows what is free from violence, knows the violence done for special objects. For him who is without karman, there is no appellation 4 . The condition of living beings arises from karman. Examining karman and the root of karman, viz. killing 5 , examining (it) and adopting its contrary 6 , he is not seen by both ends 7 . Knowing this, a wise man who knows the world and has cast off the idea of the world, should prudently conquer the obstructions to righteousness 8 . Thus I say. (4) SECOND LESSON. Look, Sir, at birth and old age here, Examine and know the happiness of the living, Thence the most learned, knowing (what is called) the highest good, He who has right intuition, commits- no sin. (i) A trish/ubh unnoticed by the commentators. Kheyanna=kheda^na nipuwa. I think the Sanskrit would rather be kshetra^na. I.e. control. As man, god, hell-being, young, old, &c. See p. 28, note 4. Literally, the left side (savyam); control is intended. L e. he is not touched by love and hate, which cause death. See I, a, 6 (a). 3O AtfARANGA stiTRA. Undo the bond with mortals here ; He who lives by sins, is subject to both \ Desirous of pleasures they heap up karman, Influenced by it they are born again. (2) Killing (animals) he thinks good sport, and derives mirth from it : Away with that fool's company, he increases his own unrighteousness. (3) Thence the most learned, knowing (what is called) the highest good, Aware of the punishment, commits no sin ; Wisely avoid the top and the root 2 l Cutting them off, he knows himself free from karman. (4) That man will be liberated from death ; he is a sage who sees the danger 3 , knowing the highest good in this world, leading a circumspect life, calm, guarded, endowed (with knowledge, &c.), always restrained, longing for death, he should lead a religious life. Manifold, indeed, appear sinful actions ; therefore prove constant to truth ! Delight- ing in it 4 , a wise man destroys all karman. (i) Many, indeed, are the plans of this man (of the world) ; he will satisfy his desires ; he (thereby causes) the slaughter of others, the pain of others, the punishment of others, the slaughter, the blame, 1 Literally, sees both, i.e. experiences bodily and mental (agonies), those of this world and of the next. 9 The root means delusion, the top the rest of the sins. 3 Arising from worldliness. The same words occur in 2, 6, 2 ; but bhae (bhaya) stands here instead of pahe, road. Bhae occurs also in the former place in some MSS. 4 Ettho 'varae is usually 'ceasing from it, i.e. activity/ But here the commentators explain it as translated above. BOOK I, LECTURE 3, LESSON 3. 3! the punishment of a whole province. Doing such things, some have exerted themselves l . (2) Therefore the second (i.e. the wrong creed) is not adhered to. The knowing one seeing the vanity (of the world) [knowing the rise and fall of the souls 2 ], the Brahman follows the unrivalled (control of the (7ainas). He should not kill, nor cause others to kill, nor consent to the killing of others. ' Avoid gaiety, not delighting in creatures (i.e. women), having the highest intuition/ keeping off from sinful acts. (3) And the hero should conquer wrath and pride, Look at the great hell (as the place) for greed. Therefore the hero abstaining from killing, Should destroy sorrow, going the road of easiness 3 . Here now the hero, knowing the bondage, Knowing sorrow, should restrain himself. Having risen to birth among men, He should not take the life of living beings. THIRD LESSON. * Knowing the connection of the world, (careless- ness is not for his benefit 4 )/ ' Look at the exterior 1 Samu/Miyd is commonly used in the sense of right effort, and thus explained by the commentators in this place, though we should expect the contrary. 8 The words in brackets [] are a gloss upon the preceding sentence. If we leave them out, the rest forms half a .rloka. 3 Laghubhuya, i. e. nirva. 4 This is a very difficult passage. Connection (sandhi) is ex- plained in different ways, as karmavivara, samyag^ilAnSvftpti, and the state of the soul, which has only temporarily and not thoroughly come to rest. To complete the sentence the commentators add pramddo na jreyase. As the words of the text form the pftda of a jloka, it is probable that something like pamdo neva 32 (world from analogy with thy own) self ; [then] thou wilt neither kill nor destroy (living beings) ;' viz. out of reciprocal regard [well examining] he does no sinful act. What is the characteristic of a sage ? ' Recognising the equality (of all living beings), he appeases hisself.' (i) Knowing the highest good, one should never be careless ; Guarding one's self, always prudent, one should pass life on the right road. 4 One should acquire disregard of sensual enjoy- ment, being with a great one (i. e. a god) or the small 6nes (men)/ When one knows whence men come and where they go, and when both ends are out of sight 1 , one is not cut, nor slit, nor burnt, nor struck 2 (2) by any one in the whole world 3 . Some do not remember what preceded the pre- sent : ' what has been his past ? what will be his future ?' Some men here say : ' what has been his past, that will be his future V There Is no past thing, nor is there a future one ; So opine the Tathdgatas. He whose karman has ceased and conduct is right, concluded the hemistich. The meaning is, ' Make good use of any opening to get out of worldly troubles/ ' See i, lesson 4. 2 The reading of the N&gdr^uniyas, according to the com- mentary, was, ' Knowing well and essentially the five (perceptions) in the object and the three degrees (i. e. good, middle, bad), in the twofold (i. e. what is to be avoided and to be adopted), one is not marred, by either (love and hate).' These words form a jloka. 8 The commentary connects these words with the preceding sentence, saying that the accusative stands for the instrumental, by any one. 4 The words of the original read like a trish/ubh in disorder; the same is the case with a different reading quoted by the commentator. BOOK I, LECTURE 3, LESSON 4. 33 who recognises the truth (stated above) and destroys sinfulness (thinks) : What is discontent and what is pleasure ? not sub- ject to either, one should live ; Giving up all gaiety, circumspect and restrained, one should lead a religious life. (3) Man ! Thou art thy own friend ; why wishest thou for a friend beyond thyself? Whom he knows as a 'dweller on high 1 , him he should know as a dweller far (from sin) ; and whom he knows as a dweller far (from sin), him he should know as a dweller on high. Man! restraining thyself (from the outward world) ' thou wilt get free from pain/ Man, understand well the truth ! exerting himself in the rule of truth a wise man overcomes MWalayitaram = remover (of sins), but as contrasted with dftrfi- laiya it has the meaning we have adopted above. 8 With knowledge, &c. 8 For the sake of love and hate, or worldly and heavenly bliss. 4 If loydloya is omitted, the last words form the half of a jloka. D 34 AjrARANGA StjTRA. propensity to sin destroys former actions. He who knows one thing, knows all things; and he who knows all things, knows one thing 1 . He who is careless in all respects, is in danger 2 ; he who is not careless in all respects, is free from danger, (i) He who conquers one (passion), conquers many; and he who conquers many, conquers one. ' Know- ing the misery of the world ' rejecting the connection with the world, ' the heroes go on the great journey, 1 they rise gradually ; ' they do not desire life/ (2) He who avoids one (passion), avoids (them all) severally ; and he who avoids them severally, avoids one. Faithful according to the commandment (of the Tirthakaras), wise, and understanding the world according to the commandment such a man is without danger 2 from anywhere. There are de- grees in injurious acts, but there are no degrees in control. (3) He who knows 3 wrath, knows pride ; he who knows pride, knows deceit ; he who knows deceit, knows greed; he \i(ho knows greed, knows love; he who knows love, knows hate ; he who knows hate, knows delusion ; he who knows delusion, knows conception ; he who knows conception, knows birth ; he who knows birth, knows death ; he who knows death, knows hell ; he who knows hell, knows animal exist- ence ; he who knows animal existence, knows pain. Therefore, a wise man should avoid wrath, pride, deceit, greed, love, hate, delusion, conception, birth, death, hell, animal existence, and pain. 1 Because true knowledge of one thing is inseparable from true knowledge of all things. * I. e. he heaps up karman. 9 And accordingly avoids wrath. BQOK I, LECTURE 3, LESSON 4. 35 This is the doctrine of the Seer, who does not injure living beings and has put an end (to acts and to sawsdra). Preventing the propensity to sin destroys former actions. Is there any worldly weakness in the Seer ? There exists none, there is none. Thus I say. (4) End of the Third Lecture, called Hot and Cold. 36 AjsrARANGA S()TRA. FOURTH LECTURE, CALLED RIGHTEOUSNESS. FIRST LESSON. The Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus : all breathing, existing, living, sentient creatures 1 should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away, (i) This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared : among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those who have worldly weakness and those who have not, among those who like social bonds and those who do not : >* that is the truth, that is so, that is proclaimed in this (creed)/ (2) Having adopted (the law), one should not hide it, nor forsake it. Correctly understanding the law, one should arrive at indifference for the impressions of the senses 2 , and 'not act on the motives of the world/ 'He who is not of this mind 3 , how should he come to the other 4 ?' 1 Pi/ia bhftyd iva satta. In the sequel we translate these words, alt sorts of living beings. f Literally, what one sees. 9 Who acts not on worldly motives. 4 Sinfulness. BOOK I, LECTURE 4, LESSON 2. 37 What has been said here, has been seen (by the omniscient ones), heard (by the believers), acknow- ledged (by the faithful), and thoroughly understood by them. Those who acquiesce and indulge (in worldly pleasures), are born again and again. ' Day and night exerting thyself, steadfast/ always having ready wisdom, perceive that the careless (stand) outside (of salvation) ; if careful, thou wilt always conquer. Thus I say. (3) SECOND LESSON. There are as many sravas l as there are parisra- vas, and there are as many parisravas as there are sravas. There are as many anisravas as there are aparisravas, and there are as many aparisravas as there are andsravas. He who well understands these words and regards the world according to the instruction (and understands), that which has been distinctly declared, that 'wise man proclaims (the truth) here to men/ who still belong to the sawsdra, who are awakened, and have reached discrimina- tion, (i) ' Those also who are afflicted and careless ' (will be instructed). I say this as a truth. There is nothing secure from the mouth of death. Those who are led by their desires, who are the tabernacle of fraud, ' who seized by Time dwell in the heap (of karman)/ are born again and again. [Many who are again and again (immersed) in delusion, (will 1 Asrava is that by means of which karman takes effect upon the soul, parisrava that (nir^ard, &c.) by which the influence of karman is counteracted. Anasrava is that by which Ssrava is avoided (religious vows), and aparisrava that by which karman is acquired. 38 often renew) their acquaintance with the places of pain; they experience the pains inherent in re- generation. He who often does cruel acts, often undergoes (punishment in hell, &c.) He who seldom does cruel acts, seldom undergoes (punish- ment).] 1 (2) Some say thus, also the wise ones ; the wise ones say thus, also some others 2 . Many and several in this world, Brdhma^as or .Sramawas, raise this dis- cussion : We have seen, heard, acknowledged, thoroughly understood, in the upper, nether, and sidelong directions, and in all ways examined it: all sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this : there is no wrong in it (3) That is a doctrine of the unworthy. But those who are teachers, have said : You have wrongly seen, wrongly heard, wrongly acknowledged, wrongly understood, in the upper, nether, and sidelong directions, in all ways wrongly examined it, when you say thus, speak thus, declare thus, explain thus : All sorts of living beings may be slain, or treated with violence, or abused, or tormented, or driven away. Know about this : there is no wrong in it. That is a doctrine of the unworthy. (4) But we say thus, speak thus, declare thus, explain thus : 1 The passage in brackets is introduced by the words p&Man- taram v&, * various reading/ It occurs in w about this, there is no wrong in it. This is the doctrine of the teachers. (5) First the persuasion of every one should be ascertained, and then we will ask them severally : Ye professors ! is pain pleasant to you, or unpleasant ? If they give the right answer, reply : For all sorts of living beings pain is unpleasant, disagreeable, and greatly feared. Thus I say. (6) THIRD LESSON. 1 Reflect and observe that whether you go to this world or to that beyond, in the whole world those who are discerning beings, who abstain from cruelty*, relinquish karman. They are flesh-subduing, called duty-knowing, upright men, aware that pain results from actions/ Thus say those who have right intuition, (i) All the professors, conversant with pain, preach renunciation. Thus thoroughly knowing karman, observing the commandment, wise, unattached (to the world), recognising thy Self as one 2 , subdue the body, chastise thyself, weaken thyself: 'just as fire consumes old wood!' Thus with a composed mind, unattached, * unhesitatingly avoid wrath!' Con- sidering the shortness of life ' know pain, or what will come 3 ;' one shall feel the several feelings; and perceive the world suffering under them. (2) 1 Nikkhittada/d, literally, those who have laid down the rod. * I. e. as separate and different from the worid. 3 According to the commentators the present and future pains. 40 A*ARA&GA S(JTRA. Those who are free from sinful acts are called an i din a 1 . Hence a very wise man should not be inflamed (by wrath). Thus I say. (3) FOURTH LESSON. One should mortify (one's flesh) in a low, high, and highest degree, quitting one's former connec- tions, and entering tranquillity. Therefore a hero is careful, a person of pith 2 , guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation). Subdue blood land flesh, (i) That man is called a worthy one, a hero, one to be followed, who living in chastity [guarding his eyes] shakes off the aggregate 3 . He who desires the current of karman, is a fool who has not cut off the fetters of, nor conquered the connection with, (the world.) For such as dwell in darkness, and are without knowledge, there is no success in faith. Thus I say. (2) 'Whence should he have it 4 , who does not get it 1 If we read nivvurfa pdvakammehi^ zniyan& viyahiya, we have a hemistich of a ,rloka. * Sdrae. The commentators translate it with sv&rata-su + a (4 #tvanamary&d4y) + rata (saiyamanush/Mne),for ever delighting in the exercise of control. I think the Sanskrit prototype of s&rae is saraka. * These words seem to have formed a jloka, which could easily be restored if we read : purise davie vire &y&n\ggs viy^hie I vasitta ba#ibhaera*ftsi ^e dhuadi samussayaw n The aggregate is either that of the constituent parts of the body, i. e. the body itself, or that of karman, i. e. the sum of karman. 4 Success in faith. BOOK I, LECTURE 4, LESSON 4. 4! early, late, or in the middle of life ? ' But the dis- cerning one is awakened, and ceases to act. See that it is good to be so! Cutting off that * whence bondage, cruel death, and dreadful pain/ ' and the (desire for) external (objects) flow, he who among mortals knows freedom from acts/ ' seeing that acts will bear fruit, the knower of the sacred lore, parts from (karman).' (3) There are those who have established themselves in the truth, who (were, are, or will be) heroes, endowed (with knowledge), always exerting them- selves, full of equanimity \ valuing the world (as it deserves) in the east, west, south, north. We shall tell the knowledge of them who (were, &c.) heroes, endowed (with knowledge), always exerting them- selves, full of equanimity, valuing the world (as it deserves). Is there any worldly weakness in the Seer? There exists none, there is none. Thus I say. (4) End of the Fourth Lecture, called Righteousness. : nirantaradarrinaA jubh&nibhasa. 42 AjsrARANGA stiTRA. FIFTH LECTURE, CALLED ESSENCE OF THE WORLD. FIRST LESSON. Many entertain cruel thoughts against the world with a motive or without one ; they entertain cruel thoughts against these (six classes of living beings). To him 1 pleasures are dear. Therefore he is near death. Because he is near death, he is far (from liberation). But he who is neither near (death) nor far (from liberation), considers the life of a slow and ignorant fool as similar to a dewdrop trembling on the sharp point of the blade of Ku^a grass which falls down when shaken by the wind. A fool, doing cruel acts, comes thereby ignorantly to grief. * Through delusion he is born, dies, &c.' Being conversant with the deliberation about this delu- sion, one is conversant with the sawsdra ; being not conversant with that deliberation, one is not conversant with the sawsira. He who is clever, should not seek after sexual intercourse. But having done so, (it would be) a second folly of the weak-minded not to own it. Repenting and ex- cluding (from the mind) the begotten pleasures, one should instruct others to follow the commandment. Thus I say. (i) See ! many who desire colours, are led around " * The change of number here and in the analogous passages at the beginning of the second and third lessons is one of the gram- matical irregularities in which our text abounds. BOOK I, LECTURE 5, LESSON 2. 43 (in the sawsdra), they (experience) here again and again feelings (i.e. punishment) 1 . Many live by injurious deeds against the world, they live by injurious deeds against these (living beings) 2 . Also the fool, suffering (for his passions), delights in bad acts here, mistaking that for salvation which is none. Many (heretics) lead the life of a hermit (in order to avoid worldly sorrows and pains). (2) Such a man has much wrath, much pride, much conceit, much greed ; he delights in many (works), acts frequently like a stage-player or a rogue, forms many plans, gives way to his impulses, is influenced by his acts though he pretends to be awakened: (thinking) that nobody will see him. Through the influence of ignorance and carelessness the fool never knows the law. Men! unhappy creatures, world-wise are those who, not freeing themselves from ignorance, talk about final liberation : they turn round and round in the whirlpool (of births). Thus I say. (3) SECOND LESSON. Many do not live by injurious deeds against the world, they do not live by injurious deeds against 1 This interpretation of the scholiast can scarcely be correct. Probably the same ideas which are introduced in the last paragraph with the words, Being conversant with, &c., are to be repeated here. For this passage is similar to the commencement of that in i, or identical if we adopt the p,MS.ntaram. a This passage is perfectly analogous to that in the beginning of the lesson. But the scholiast explains the locatives which we have, according to his explanation in the former place, translated against the world, against these, here and in the similar passages which occur in this lecture, by, in the world, amongst these, viz. householders. 44 AA'ARANGA S#TRA. these (living bejtigs). Ceasing from them, making an end of them, he perceives : this is a favourable opportunity 1 ; he who searches for 2 the right moment for this body (should never be careless). This is the road taught by the noble ones, (i) When he has become zealous for the law, he should never be careless, knowing pain and pleasure in their various forms. Men act here on their own motives; it has been declared that they suffer for their own sins. Neither killing nor lying, he should (patiently) bear (all unpleasant) feelings when affected by them. That man is called a true monk. (2) Those who are not given to sinful acts are (nevertheless) attacked by calamities ; but then the steadfast will bear them. (He has to bear) them afterwards as (he has done) before (his conversion). (The body) is of a fragile, decaying nature, (it is) unstable, transient, uneternal, increasing and de- creasing, 6f a changeable nature. Perceive this as its true character. For him who well understands this, who delights in the unique refuge 3 , for the liberated and inactive there is no passage (from birth to birth). Thus I say. (3) Many are attached to something in the world be it little or much, small or great, sentient or non- sentient they are attached to it (here) amongst these (householders). Thus some incur great danger. For him wjio contemplates the course of the world and does not acknowledge these attachments (there 1 For adopting the right conduct. 3 Annesi = anveshin. I think that an nest may be an aorist of gn, knew. 8 Ayata#a/i.e. the triad: right knowledge, right intuition, right conduct. BOOK I, LECTURE 5, LESSON 3. 45 ~ \ is no such danger). Knowing that that which is well understood is well practised, man ! with thy eyes on the highest go>d, be victorious (in control). Among such men only is real Brahmanhood. Thus I say. (4) I have heard this, and it is in my innermost heart ; and the freedom from bonds is in your innermost heart. He who has ceased (to have worldly attach- ments), the houseless, suffers with patience a long time. The careless stand outside, the careful lead a reli- gious life. Maintain rightly this state of a sage. Thus I say. (5) THIRD LESSON. Many are not attached to something in this world, they are not attached to it among these (house- holders). He is a wise man who has heard and understood the word of the learned ones. Without partiality the law has been declared by the noble ones. As I have destroyed here 1 the connection with the world, so is the connection elsewhere diffi- cult to destroy. Therefore I say : One should/not abandon firmness, (i) Some who early exert them- selves^ do not afterwards slide back ; some who early exert themselves, afterwards slide back ; those who do not early exert themselves, (can of course) not slide back. That man also is of this description 2 , who knowing the world (as worthless neverthe- less) follows its ways. ' Knowing this, it has been declared by the^sage/ Here the follower of the com- 1 * Here ' and ' elsewhere ' mean, in the church of Mahavira, and in that of the Tirthikas. * Belongs to the last category, to which belong the 6akyas, &c. 46 A^ARANGA S^TRA. mandment, the wise, the passionless, he who exerts himself before morning and after evening 1 , always contemplating virtue 2 and hearing (the merit of it) will become free from love and delusion. * Fight with this (your body) ! why should you fight with anything else ?' Difficult to attain is this (human body) which is worth the fight. For the clever ones have praised the discernment of wisdom ; the fool who falls from it, is liable to birth, &c. (2) In this (religion of the (Jainas the cause of the fool's fall) has been declared (to depend) on colour 3 and killing. But a sage who walks the beaten track (to libe- ration), regards the world in a different way. 1 Knowing thus (the nature of) acts in all regards, he does not kill/ he controls himself, he is not overbearing. (3) Comprehending that pleasure (and pain) are indi- vidual, advising kindness, he will not engage in any work in the whole world : keeping before him the one (great aim, liberation), and not turning aside, 'living humbly, unattached to any creature/ The rich (in control) who with a mind endowed with all penetration (recognises) that a bad deed shduld not be done, will not go after it. What you acknowledge as righteousness, that you acknowledge as sagedom (mauna); what you acknowledge as sage- dom, that you acknowledge as righteousness. It is 1 Puvvvararfiya0i, the first and the last wake (ydma) of the night ; the intermediate time is allowed for sleep. 8 Si la is either sa#*yama, control with its 18,000 subdivisions, or it consists of (i) the five great vows, (a) the three guptis, (3) the restraint of the senses, (4) the avoidance of sin (kashdya). * Colour stands for all perceptions of the senses. Of course, the attachment; to sensual pleasures is meant. BOOK I, LECTURE 5, LESSON 4. 47 inconsistent with weak, sinning, sensual, ill-conducted house-inhabiting men. (4) 'A sage, acquiring sage- dom, should subdue his body/ * The heroes who look at everything with indifference, use mean and rough (food, &c.)' Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the sawsira), to be liberated, to have ceased (from acts). Thus I say. (5) FOURTH LESSON. For a monk who has not yet reached discrimina- tion 1 , it is bad going and difficult proceeding when he wanders (alone) from village to village. Some men (when going wrong) will become angry when ex- horted with speech. And a man with wary pride is embarrassed with great delusion 2 , (i) There are many obstacles which are very difficult to overcome for the ignorant and the blinded. Let that not be your case ! That is the doctrine of "the clever one (Mahavira). Adopting the (/rya's) views, imi- tating his indifference (for the outer world), making him the guide and adviser (in all one's matters), sharing his abode, living carefully, acting according to his mind, examining one's way 3 , not coming too near (the &&rya), minding living beings, one should go (on one's business). (2) 1 Avyakta, either with regard to sruta, sacred knowledge, or to his age. a The result will be that he thinks himself above the admonition of the spiritual head (&drya) of the chapter (ga>Wa), and leaves the chapter, living as a gaAWanirgata. 8 The monk must closely inspect everything with which he comes in contact in order to avoid killing animals; this holds good with regard to walking, sitting, sleeping, eating, drinking, &c. 48 AJSTARANGA S the means of a religious death. 3 Any article of the &aina faith. [22] E 5O AjrARA&GA S^TRA. who reflects should say unto him who does not reflect : Consider it to be true. Thus the connection (i. e. the continuity of sins) is broken. (3) Regard this as the course of the zealous one, who stands (in obedience to the spiritual guide). In this point do not show yourself a fool 1 ! As it would be unto thee, so it is with him whom thou intendest to kill. As it would be unto thee, so it is with him whom thou intendest to tyrannise over. As it would be unto thee, so it is with him whom thou intendest to torment. In the same way (it is with him) whom thou intendest to punish, and to drive away. The righteous man who lives up to these sen- timents, does therefore neither kill nor cause others to kill (living beings). He should not intentionally cause the same punishment for himself 2 . (4) The Self is the knower (or experiencer), and the knower is the Self. That through which one knows, is the Self. With regard to this (to know) it (the Self) is established 3 . Such is he who maintains the right doctrine of Self. This subject has truly been explained. Thus I say. (5) SIXTH LESSON. Some not instructed (in the true law) make (only a show) of good conduct ; some, though instructed, 1 Fool, bdla ; the scholiast explains bdla as *SSkya or Parrvastha, an outsider, or a follower of P&rjva (?). 2 For the same pain he has caused to others in this life, he will suffer in the life hereafter. 3 This means that knowledge is a modification (pari/idma) of th Se)f, and therefore one with it, but not as a quality or action of the Self different from it. BOOK I, LECTURE 5, LESSON 6. 51 have no good conduct. Let that not be your case ! That is the doctrine of the clever one. Adopting the (&/6drya's) views, imitating his indifference (for the outer world), making him the guide and adviser (in all one's matters), sharing his abode, conquering (sinfulness), one sees the truth ; unconquered one should be one's own master, having no reliance on anything (in the world). He who is great and with- draws his mind from the outer world, should learn the teaching (of the Ttrthakaras) through the teach- ing (of the &&rya) ; by his own innate knowledge, or through the instruction of the highest 1 , or having heard it from others. A wise man should not break the commandment. Examining all (wrong) doctrines from all sides and in all respects, one should clearly understand (and reject) them. ' Know- ing the delight of this world 2 , circumspect and re- strained, one should lead the life of an ascetic/ Desiring liberation 3 , a hero should, through the sacred lore, ever be victorious. Thus I say. (i) The current (of sin) * is said to come from above, from below, and from the sides ; these have been declared to be the currents through which, look, there is sinfulness. ' Examining the whirlpool 5 , a man, versed in the sacred lore, should keep off from it/ Leaving the world to avert the current (of sin), such a great 1 L e. the Tirthakaras. 2 I. e. self-control. 8 The original has ni/Miya=nishMita. 4 It is called the door of dsrava. The three directions men- tioned in the text, are the three divisions of the universe. Objects of desire in each induce men to sin. The original is a doka, noticed as such by the scholiast. a Of worldly desires and their objects. E 2 52 AJ^ARANGA S^TRA. man, free from acts, knows and sees the truth ; examining (pleasures) he does not desire them. (2) Knowing whence we come and whither we go, he leaves the road to, birth and death, rejoicing in the glorious (liberation). c All sounds recoil thence, where speculation has no room/ nor does the mind penetrate there 1 . The saint 2 knows well that which is without support 3 . (3) (The liberated) is not long nor small nor round nor triangular nor quadrangular nor circular ; he is not black nor blue nor red nor green nor white ; neither of good nor bad smell ; not bitter nor pun- gent nor astringent nor sweet ; neither rough nor soft ; neither heavy nor light ; neither cold nor hot ; neither harsh nor smooth ; he is without body, with- out resurrection, without contact (of matter), he is not feminine nor masculine nor neuter ; he perceives, he knows, but there is no analogy (whereby to know the nature of , the liberated soul) ; its essence is with- out form ; there is no condition of the unconditioned. There is no sound, no colour, no smell, no taste, no touch nothing of that kind. Thus I say, (4) End of the Fifth Lecture, called Essence of the World. 1 It is impossible to express the nature of liberation in words, since it cannot be reached even by the mind. * Oesso^a, he who is free from love and hate. I.e. liberation, or the state of the liberated Support, pati/- is the body or karman. BOOK I, LECTURE 6, LESSON I. /S3 SIXTH LECTURE, CALLED THE CLEANING 1 . FIRST LESSON. He who is awakened amongst men, preaches; the man to whom all these classes of lives are well known, preaches the unparalleled wisdom. He praises the road to liberation for those who well exert themselves, who have forsworn cruelty, are zealous and endowed with knowledge. Thus some great heroes are victorious ; but, look, some others who are wanting in control do not understand (the welfare of) their souls. Thus I say. ( i ) As in a lake a greedy leaf-covered tortoise cannot rise up ; as the trees do not leave their place (though shaken by storms, &c.) : thus men, born in various families, cry bitterly because they are attached to the objects of the senses 2 ; on account of their sinfulness they do not reach liberation 3 . (2) Now look at those who are born in these families to reap the fruit of their own acts 4 : Boils and leprosy, consumption, falling sickness, blindness and stiffness, lameness and humpbacked- ness, i 1 Dbuta, literally, shaken. Compare the dhutahgas of the Buddhists. Childers' P&li Diet. s. v. 2 Literally, the colours. 8 This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse. 4 ' To reap the fruit of their own acts' is, according to the com- mentary, the meaning of iyattae=atmatviya. 54 AtfARANGA stjTRA. Dropsy and dumbness, look ! apoplexy (?) and eye- disease, trembling and crippledness, elephantiasis and diabetes, 2 These are the sixteen diseases enumerated in due order; besides them many illnesses and wounds occur. 3 Contemplating their (u e. the creatures') death, knowing their births in higher and lower regions, contemplating the fruit (of their acts), hear about this according to truth. 4 There are said to be blind beings dwelling in darkness ; once or frequently meeting this lot, they experience pleasant and unpleasant feelings. This has been declared by the awakened ones. (3) There are beings endowed with voice, with taste, water- beings dwelling in water, beings living in the air : 4 beings torment beings. See the great danger in this world 1 ;' many pains (are the lot) of the creatures. Men who are given to their lusts, come to destruc- tion through their weak, frail body. * The fool works hard, thinking' that the unhappy one suffers many pains. * Knowing that these diseases are many, should the afflicted search after (remedies)?' See! they are of no avail, have done with them ! Sage ! see this great danger ! Do not hurt anybody ! Contemplate* Be attentive! I shall proclaim the doctrine of renunciation 2 . (4) To reap the fruit of their acts they are born in these various families, they increase, are born, grow up, become awakened, and leave the world in due order as great sages. The lamenting parents say to them who proceed on the glorious road : * Do not 1 The result of former acts. * Dhfttav&da. BOOK I, LECTURE 6, LESSON 2. 55 leave us!' (5) Consulting their own pleasure, in- dulging their passions, ' making a noise 1 , the parents cry: No man who leaves his parents is (fit to become) a flood-crossing sage ! (The ascetic) does not take refuge there (in his family) ; for what could attract him there ? He should always maintain this knowledge ! Thus I' say. (6) SECOND LESSON. Though some know the misery of the world, have relinquished their former connections, have given up . ease, live in chastity, and, whether monk or layman, thoroughly understand the law, they are not able (to persevere in a religious life). The ill-disposed, giving up the robe, alms-bowl, blanket, and broom, do not bear the continuous hardships that are diffi- cult to bean He who prefers pleasures will, now or after an hour 2 , fce deprived (of the body 8 , not to recover it) for an infinite space of time. And thus they do not cross (the sa^Scira), for the sake of these pleasures which entail evil consequences and are associated with others of their kind, (i) But some who embrace 'the law, will practise it, being careful about its outward signs; not giving way to worldliness, but being firm. Knowing (and renouncing) all lust, a devout man becomes a great sage when he breaks all bonds, thinking : Nothing 1 The commentator explains this passage : c We do your will, we depend on you (?)/ so shouting they cry, &c. * I.e. after a short time. 8 The body with five organs, in which alone liberation can be realised. 56 AjtARANGA S^TRA. belongs to me. A man who, thinking, I am I 1 , exerts himself for this (creed), ceases (to act), is houseless, walks about bald-headed. The naked, fasting (monk), who combats the flesh, will be abused, or struck, or hurt 2 ; he will be upbraided with his former trade, or reviled with untrue re- proaches. Accounting (for this treatment) by his former sins, knowing pleasant and unpleasant occur- rences, he should patiently wander about. Quitting all worldliness 8 one should bear all (disagreeable) feelings, being possessed of the right view 4 . (2) Those are called naked, who in this world, never returning (to a worldly state), (follow) my religion according to the commandment. This highest doc- trine has here been declared for men. Delighted with this, destroying that (i.e. the effect *of works), he will successively 5 give up sinfulness 6 , after having come to a knowledge of it. Here (in our reli- gion) some live as single mendicants. Therefore a wise man should lead the life of an ascetic by collecting pure alms or any alms in all sorts of families. ' If (the food) be of good or bad smell, or if dreadful beasts inflict pain on (other) beings' 1 I have nothing to do with anybody else. 2 Lfisie. The commentator translates it by luita, to tear out the hair. This would be a rather difficult operation on the bald head of a Gaina monk. Lfisiya is, of course, the Sanskrit 10 shit a, hurt. 3 Visottiya/0. Sanskrit vLrrotasikd(?)==jahka. 4 Samiyada#isa#e. The commentator explains it by samita- dar^ana. I think it corresponds to samyagdamna. 5 Pariydeaw=pary&ya. The commentator interprets it by jrimanya. 6 Ad4i^ai=ad&niya. It means usually faith; but I have here translated it according to the commentary. BOOK I, LECTURE 6, LESSON 3. 57 all that happens to you, you will firmly bear it. Thus I say. (3) THIRD LESSON. A sage who is well instructed in the law and leads a life of abstinence, is always a destroyer of the effects of works l . To a mendicant who is little clothed 2 and firm in control, it will not occur (to think) : My clothes are torn, I shall beg for (new) clothes ; I shall beg for thread ; I shall beg for a needle ; I shall mend (my clothes) ; I shall darn them ; I shall repair them ; I shall put them on ; I shall wrap myself in them, (i) The unclothed one, who * excels in this (absti- nence), will often be molested by (sharp blades of) grass, by cold, heat, gnats, and fnosquitoes. The unclothed one, who effects scarcity (of his wants or of his karman), bears these and various other hardships. He is fit for penance, as has been declared by the Revered One. Understanding this in all respects and with his whole mind, he should perfectly know righteousness. The great heroes (i. e. the Tirthakaras) who for a long time 3 walked 1 Ad&nam explained as implements which are not requisite for the law. 2 A^ela, literally, unclothed. But it has that meaning only when it is applied to a ^-inakalpika. A ^inakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ra^oharawam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrika). 8 A'irardta, literally, long night Compare dtrgharatra, which the Bauddhas and (rainas employ in the sense we have given to irartam in the text. 58 in the former years 1 , the worthy ones ,bore the troubles (mentioned above) ; endowed with perfect knowledge they had lean arms and very little flesh and blood. He who discontinues (to sin) and is enlightened, is said to have crossed (the sawsAra), to be liberated, and to have ceased (to act). Thus I say. (2) But can discontent lay hold of a mendicant, who has ceased to act and leads a religious life, for a long time controlling himself? He advances in his spiritual career and exerts himself. As an island which is never covered with water, so is the law taught by the noble ones (a safe refuge for those in danger). They are free from desires, free from murder, beloved, wise, learned. For their benefit has been the exertion of the Revered One ; as birds (feed) their young ones, so are the disciples regularly to be instructed day and night. Thus I say. (3) FOURTH LESSON. The disciples ,are thus regularly instructed, day and night, by the knowledge-endowed great heroes, receiving knowledge from them. Some, being se- duced from the calmness of the mind, adopt rough manners. Some, living in chastity, dispute the authority (of the teacher), others hear and under- stand his words ; they intend to lead a godly life, but having left the world 2 , they are not qualified (for a religious life). Others, being incensed by lusts, 1 Puvv&im vsim, the former years are those long periods by . which the length of the early TJrthakaras' life is measured. Walked means walked in righteousness. * Or obedience to their teacher ? BOOK I, LECTURE 6, LESSON 4. 59 greedy, sensual, ' do not care for abstract meditation and religious instruction : these men speak harshly unto the teacher/ It is a second folly of the slow- minded to call virtuous, calm, religiously living men worthless. Some, turning from (control), assign its difficulty as their reason (for doing so) 1 ; others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ' When they feel the hardships (of a religious life) they slide back, for their love of life/ Their leaving the world is a bad leaving, (t) Those who deserve to be called fools, are born again and again. Standing low (in learning or con- trol) they will exalt themselves (and say) in their pride : I am learned. They speak harshly unto the passionless ; they upbraid them with their former trades, or revile them with untrue reproaches 2 . The wise, therefore, should know the law. Thou lovest unrighteousness, because thou art young, and lovest acts, and sayest : ' Kill beings ;' thou killest them or consentest to their being killed by others. (Such a man) thinks contemptuously : A very severe religion has been proclaimed. Sinking in opposition to the law, he is called murderer. Thus I say. (2) . Some think : What have I to do with this or that man ? Thus they leave father and mother, kith and kin, like heroes exerting themselves, free from murder. Look ! the pious and calm become 1 They do not upbraid their teachers, and hence are not guilty of the second folly. 2 Compare second lesson, 3. Paliy a, which we have here as in the passage above translated i former trade/ is here explained by anush/Mna, exertion. 60 A*ARANGA S>TRA. desponding ; the rising, cast down. Those troubled with sensuality, the cowardly men become perverters of the faith l . Therefore the reputation of some be- comes bad. He is an apostate ascetic ! He is an apostate ascetic ! (3) Look ! Some, though living with religious, pious, calm, and worthy (monks), are not religious, nor pious, nor calm, nor worthy. Knowing them, the learned, the wise, the steadfast hero will always be victorious through the right faith. Thus I say. (4) FIFTH LESSON. Staying in or between houses, in or between vil- lages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant's life). A hero should bear these hardships, (i) A saint 2 , with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore 3 . He should pro- claim it among those who exert themselves, and those who do not 4 , among those who are willing to hear (the word), (2) Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and free- dom from worldly cares 6 , one should, with due con- sideration, preach the law of the mendicants to all sorts of creatures. (3) 1 Or breakers of vows. 2 Oy a, see note 2, p. 52. 8 Veyavt=vedavid. 4 This is equivalent either to believers and heretics, or to clerical and lay men. * L&ghaviya, lightness, explained, freedom from bonds. BOOK I, LECTURE 6, LESSON 5. 6 1 With due consideration preaching the law of the mendicants, one should do no injury to one's self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4) Thus a man who exerts himself, and is of a steady mind, without attachment, unmoved (by passion) but restless (in wandering about), having no worldly desires, should lead the life of an ascetic. Having contemplated the beautiful law, the dis- cerning one is liberated. Therefore look at worldliness, ye men, fettered in fetters ! Those whom lust conquers, sink ; therefore do not shrink from the hard (control)! He who knows (and renounces) perfectly and thoroughly these inju- rious acts, from whom the injurers do not shrink 1 9 ' who has shaken off wrath, pride/ delusion, and greed, c he is called a removed one/ Thus I say. (5) On the decay of the body (he does not despond, but deserves) his appellation, 'the leader of the battle/ The sage who has reached the other side, unafflicted and unmoved like a beam, being in the power of death, desires death as the dissolution of the body. Thus I say. (6) End of the Sixth Lecture, called the Cleaning. 1 One expects, who does not shrink from the injurers. 62 AJrARANGA S^TRA. SEVENTH LECTURE, ' CALLED LIBERATION. FIRST LESSON. I say: To friendly or hostile (heretics) one should not give food, drink, dainties and spices, clothes, alms-bowls, and brooms ; nor exhort these persons to give (such things), nor do them service, always showing the highest respect. Thus I say 1 , (i) (A heretic may say) : Know this for certain : having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses ; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2) Some here are not well instructed as regards the subject of conduct ; for desirous of acts, they say : ' Kill creatures ;' they themselves kill or consent to the killing of others ; or they take what has not been given ; or they pronounce opinions, e. g. the world exists,. the world does not exist, the world is 1 This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies ; but his interpretation can scarcely bo reconciled with the text. BOOK I, LECTURE 7, LESSON I. 63 unchangeable, the world is ever changing; the world has a beginning, the world has no beginning ; the world has an end, the world has no end; (or with regard to the self and actions) : this is well done, this is badly done ; this is merit, this is demerit ; he is a good man, he is not a good man ; there is beatitude, there is no beatitude ; there is a hell, there is no hell. When they thus differ (in their opinions) and profess their individual persuasion, know (that this is all) without reason l . Thus they are not well taught, not well instructed in the reli- gion such as it has been declared by the Revered One, who knows and sees with quick discernment. (One should either instruct the opponent in the true faith) or observe abstinence as regards speech. Thus I say. (3) Everywhere 2 sins are admitted ; but to avoid them is called my distinction. For ye who live in a village or in the forest, or not in a village and not in the forest, know the law as it has been declared. * By the Brahman, the wise (Mahivira), three 3 vows have been enjoined/ Noble and tranquil men who are enlightened and exert themselves in these (pre- cepts), are called free from sinful acts. (4) Knowing (and renouncing) severally and singly 1 The (rain as do not espouse one of the alternative solutions of the metaphysical and ethical questions ; but they are enabled by the sy&dviida to believe in the co-existence of contrary qualities in one and the same thing. 2 In all other religious sects. 8 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. FIRST LESSON. 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. 8o 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) 1 Or sinful ? ball 2 Upadhi. 8 Present and future. 4 I. e. religious life. 6 Ahdka n r living beings, nor sprouts, nor dew, nor water, nor ants, nor mildew, nor drops (of water), nor mud, nor cobwebs and rejecting (that which is affected by), and cleaning that which is mixed up (with living beings, &c.), they should circumspectly eat or drink it But with what they cannot eat or driak, they should resort to a secluded spot, and leave it there on a heap of ashes or bones, or rusty things, or chaff, or cowdung, or on any such-like place which they have repeatedly examined and cleaned. (2) A monk or a nun on a begging-tour should not accept as alms whatever herbs they recognise, on examining them, as still whole, containing their source of life, not split longwise or broadwise, and still alive, fresh beans, living and not broken ; for such food is impure and unacceptable. (3) But when they recognise after examination that those herbs are no more whole, do not contain their source of life, are split longwise or broadwise, and no more alive, fresh beans, lifeless and broken, then they may accept them, if they get them ; for they are pure and acceptable. (4) A monk or nun on a begging-tour should not accept as alms whatever flattened grains, grains con- taining much chaff, or half-roasted spikes of wheat, &c., or flour of wheat, &c., or rice or flour of rice, they recognise as only once worked 1 ; for such food is impure and unacceptable. (5) But when they recognise these things as more than once worked, as twice, thrice worked, then they may accept them, if they get them ; for they are pure and acceptable. (6) 1 Pounded or cooked or roasted, &c., because after only one operation sperms of life might still be left. 90 A^ARANGA S$TRA. A monk or a nun desiring to enter the abode of a householder for collecting alms, should not enter or leave it together with a heretic or a householder; or a monk who avoids all forbidden food, &c., to- gether with one who does not. (7) A monk or a nun entering or leaving the out-of- door places for religious practices or for study 1 should not do so together with a heretic or a house- holder; or a monk who avoids all forbidden food, together with one who does not. (8) A monk or a nun wandering from village to village should not do so together with a heretic or a householder ; or a monk who avoids all forbidden food, together with one who does not. (9) A monk or a nun on a begging-tour should not give, immediately or mediately, food, &c., to a heretic or a householder ; or a monk who avoids all forbidden food, to one who does not. (10) A monk or a nun on a begging-tour should not accept food, &c., from a householder whom they know to give out of respect for a Nirgrantha, in behalf of a fellow-ascetic, food, &c., which he has bought or stolen or taken, though it was not to be taken nor given, but was taken by force, by acting sinfully towards all sorts of living beings ; for such'-like food, &c., prepared by another man 2 or by the giver himself, brought out of the house or not brought out of the house, belonging to the giver or not belonging to him, partaken or tasted of, or not partaken or tasted of, is impure and unacceptable. 1 These are the viMrabhfimi and vih&rabhflmi. a Purisa*0taraka i, down to) acceptable. (3) But when he perceives that all have received their due share, and are enjoying their meal, he should address 1 the householder s wife or sister or daughter- in-law or nurse or male or female servant or slave } and say : ' O long-lived one ! (or, O sister !) will you give me something to eat ?' After the3e words of the mendicant, the other may bring forth food, &c., and give it him. Such food, &c., whether he beg for it or the other give it, he may accept ; for it is pure and acceptable. (4) When a monk or a nun knows that at a distance of more than half a yo^ana a festive entertainment 2 is going on, they should not resolve to go there for the sake of the festive entertainment. (5) When a monk hears that the entertainment is given in an eastern or western or southern or northern place, he should go respectively to the west or east or north or south, being quite indifferent (about the feast) ; wherever there is a festive entertainment, in a village or scot-free town, &c. (see I, 7, 6, 4), he should not go there for the sake of the festive entertainment The Kevalin assigns as the reason for this precept, that if the monk eats food, &c., which has been given him on such an occasion, he will incur the sin of one 1 Puvvdm eva dloe^a, he should first look at him or her (and then say). 2 Sa*khaMa (milakkhu) means 138 unconverted people, people who rise or eat at an improper time, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. (8) The Kevalin says : This is the reason : The ignorant populace might bully, beat, &c., the mendi- cant, in the opinion that he is a thief or a spy, or that he comes from yonder (hostile village) ; or they might take away, cut off, steal or rob his robe, alms- bowl, mantle, or broom. Hence it has been said to the mendicant, &c., that one whose road (lies through) places belonging, &c. (all as in the last paragraph); then he may circumspectly wander from village to village. (9) A monk or a nun on the pilgrimage, whose road (lies through) a country where there is no king or many kings or an unanointed king or two govern- ments or no government or a weak government, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage. The Kevalin says : This is the reason : The ignorant populace might bully or beat, &c., the mendicant, &c. (all as in 9). (10) A monk or a nun on the pilgrimage, whose road lies through a forest 1 which they are not certain of crossing in one or two or three or four or five days, should, if there be some other place for walking about or friendly districts, not choose the former road for their voyage, (n) The Kevalin says : This is the reason : During the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 36 countries. 1 Vi ha/8, forest, as explained in the third lesson. But the commentator here explains it, a journey of some days. BOOK II, LECTURE 3, LESSON I. 139 the rain (he might injure) living beings, mildew, seeds, grass, water, mud. Hence it has been said to the mendicant that one whose road lies through such a forest, &c. (all as in the last paragraph) ; then he may circumspectly wander from village to village. (12) A monk or a nun on the pilgrimage, on whose way there is some watercourse which must be crossed by a boat, should not ascend such a boat which plies up or down or across (the river), neither for one yq^ana's or half a yq^ana's distance, neither for a shorter nor a longer voyage, if they know that the householder 1 will buy or purloin the boat, or doing the work necessary to put the boat in order, pull it ashore out of the water, or push it from the shore into the water, or bale it, if it is filled (with water), or cause a sinking boat to float. (13) A monk or a nun, knowing that a boat will cross the river, should, after having received the owner's permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder's food, and putting one foot in the water and the other in the air 2 , they should circumspectly enter the boat. (14) A monk or a nun in entering the boat should not choose for that purpose the stern or the prow or the middle of the boat ; nor should they look at it hold- ing up their arms, pointing at it with -their finger, bowing up and down. ( 1 5) If, on board, the boatman should say to the monk, 4 O long-lived tSramaaa ! pull the boat forward or back- 1 By householder is here intended the host of the mendicant. * Thale=sthale. The commentator explains it by 140 A*ARA#GA SOTRA. ward, or push it, or draw it with the rope towards you, or, let us do it together/ he should not comply with his request, but look on silently. (16) If, on board, the other should say to him/ O long- lived ,Srama#a! you cannot pull the boat forward or backward, or push it, or draw it with a rope towards you ; give us the rope, we will ourselves pull the boat forward or backward, &c./ he should not comply with his request, but look on silently. (17) If, on board, the other should say to him, 'O long- lived 6rama#a ! if you can, pull the boat by the oar, the rudder, the pole, and other nautical instruments 1 / he should not comply with his request, but look on silently. (18) If, on board, the other should say to him, 'O long- lived 6rama#a! please, lade out the water with your hand, or pitcher 2 , or vessel, or alms-bowl, or bucket/ he should not comply with his request, but look on silently. ( 1 9) If, on board, the other should say to him, 'O long- lived vSrama^a ! please, stop the boat's leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Kara-grass, or lotus leaves/ he should not comply with his request, but look on silently. (20) If a monk or a nun see that water enters through a leak in the boat, and the boat becomes dirty all over, they should not approach the boatman and say: ' O long-lived householder ! water enters through a leak into the boat, and it becomes dirty all over/ 1 Rudder is a guess for pf ew. A monk or a nun should not clean or wash his clothes in plentiful water, because they are not new. (17) A monk or a nun should not make his clothes undergo the processes (prohibited in 1 7), because they have a bad smell (18) A monk or a nun wanting to air or dry (in the sun) their' clothes, should not do so on the bare ground or wet earth or rock or piece of clay con- taining life, &c. (see II, i, 5, 2). (19)* A monk or a nun wanting to air or dry (in the sun) their clothes, should not hang them for that pur- pose on a post of a house, on the upper timber of a door-frame, on a mortar, on a bathing-tub, or on any such-like above-ground place, which is not well fixed or set, but shaky and movable. (20) A monk or a nun wanting to air or dry (in the sun) their clothes, should not lay them for that pur- pose on a dyke, wall, rock, stone, or any such-like above-ground place, &c. (21) A monk or a nun wanting to air or dry (in the sun) their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22) 1 If the garment falls on the ground, it wojuld come in contact with dust, &c., then it would contain living beings and be no more pure. BOOK II, LECTURE 5, LESSON 1. 163 Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c, (see II, i, i, $ i), which he has repeatedly inspected and cleaned. This is the whole duty, &c. Thus I say. (23) SECOND LESSON. A monk or a nun should beg for acceptable clothes, and wear them in that state in which they get them ; they should not wash or dye them, nor should they wear washed or dyed clothes, nor (should they) hide (their clothes) when passing through other vil- lages, being careless of dress. This is the whole duty for a mendicant who wears clothes 1 . A monk or a nun wanting, for the sake of alms, to enter the abode of a householder, should do so outfitted with all their clothes ; in the same manner they should go to the out-of-door place for religious practices or study, or should wander from village to village. Now they should know this : A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a house- holder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, i, 3, 9). (i) If a single mendicant borrows for a short time a robe 2 (from another mendicant) and returns after staying abroad for one, two, three, four, or five days, 1 See I, 7, 4, i. a Parfihfiriyafli, which is translated pr&tih&ruka There are various readings as parih4riya, pfirfihariya; but the meaning of the word remains uncertain, and my translation is but conjectural. M 2 1 64 AtfARAlSTGA he (the owner) should not take such a robe for himself, nor should he give it to somebody else, nor should he give it on promise (for another robe after a few days), nor should he exchange that robe for another o,ne. He should not go to another mendicant and say : ' O long-lived 6rama;za ! do you want to wear or use this robe ?' He (the owner of the robe) should not rend the still strong robe, and cast it away ; but give it him (who had borrowed it) in its worn state ; he should not use it himself. (2) The same rule holds good when many mendicants borrow for a short time clothes, and return after stay- ing abroad for one, &c., days. All should be put in the plural. (3) ' Well, I shall borrow a robe and return after stay- ing abroad for one, two, three, four, or five days ; perhaps it will thus become my own/ As this would be sinful, he should not do so. (4) A monk or a nun should not make coloured clothes colourless, or colour colourless clothes ; nor should they give them to somebody else thinking that they will get other clothes ; nor should they give it on promise (for other clothes) ; nor should they exchange them for other clothes ; nor should they go to somebody else and say : ' O long-lived Srama^a ! do you want to wear or use these clothes ?' They should not rend the still strong clothes, and cast them away, that another mendicant might think them bad ones. (5) If he sees in his way thieves, he should not from. fear of them, and to save his clothes, leave the road or go into another road, &c. (see II, 3, 3, 13), but undisturbed, his mind not directed to outward things, BOOK II, LECTURE 5, LESSON 2. 165 he should collect himself for contemplation; then he may circumspectly wander from village to village. (6) If the road of a monk or a nun on the pilgrimage lies through a forest in which, as they know, there stroll bands of many thieves desirous of their clothes, they should not from fear of them, and to save their clothes, leave the road or go into another road, &c. (all as in 6). (7) If these thieves say: 'O long-lived ,SramaaI bring us your robe, give it, deliver it!' he should not give or deliver it. He should act in such cases (as prescribed in II, 3, 3, i$ and 16). This is the whole duty, &c. Thus I say. (8) End of the Fifth Lecture, called Begging of Clothes. 166 AJTARANGA STRA. SIXTH LECTURE, CALLED BEGGING FOR A BOWL 1 . FIRST LESSON. A monk or a nun wanting to get a bowl, may beg for one made of bottle-gourd or wood or clay, or such-like bowls. If he be a youthful, young, &c. (see II, 5, i, $ i) monk, he may carry with him one bowl, not two 2 . A monk or a nun should not resolve to go farther than half a Yo^ana to get a bowl. As regards the acceptance of a bowl, .those four precepts which have been given in (the First Lesson of the First Lecture, called) 8 Begging of Food, con- cerning one fellow-ascetic, &c., should be repeated here, the fifth is that concerning many ,Srama#as and Brhmaftas. A monk or a nun should not accept a bowl which the layman has, for the mendicant's sake, bought, &c. (see the Lecture called Begging of Clothes 4 ), (i) A monk or a nun should not accept any very expensive bowls of the following description : bowls made of iron, tin, lead, silver, gold, brass, a mixture of 1 Pdesanl 9 This applies, according to the commentator, to Ginakalpikas, Ac. Ordinary monks may have a drinking vessel besides the alms- bowl * See II, i, i, n. * II, 5, i, 3. BOOK II, LECTlTRE 6, LESSON I. gold, silver, and copper, pearl, glass, mother of pearl, horn, ivory, cloth, stone, or leather; for such very expensive bowls are impure and unacceptable. (2) A monk or a nun should not accept bowls which contain a band of the same precious materials specialised in 2 ; for &c. (3) For the avoidance of these occasions to sin there are four rules for begging a bowl to be known by the mendicants. Now this is the first rule : A monk or a nun may beg for a bowl specifying its quality, viz. bottle-gourd or wood or clay. If they beg for such a bowl, or the householder gives it, they may accept it, for it is pure and acceptable. This is the first rule. (4) Now follows the second rule : A monk or a nim may ask for a bowl, which they have well inspected, from the householder or his wife, &c. After consideration, they should say : ' O long- lived one ! (or, O sister !) please give me one of these bowls, viz. one made of bottle-gourds or wood or clay/ If they beg for such a bowl, or the house- holder gives it, they may accept it ; for &c. This is the second rule. (5) Now follows the third rule : A monk or a nun may beg for a bowl which has been used by the former owner or by many people. If they beg for it, &c. (see 5). This is the third rule. (6) Now follows the fourth rule : A monk or a nun may beg for a teft-off bowl which no other .Sramatfa or Brhma#a, gues , pauper, or beggar wants. If they beg for it, &c. (see 5). This is the fourth rule. 1 68 AJ:ARANGA S()TRA. A monk or a nun having adopted one of these four rules should not say, &c. (see II, i,n,$i2, all down to) we respect each other accordingly. (7) A householder may perhaps say to a mendicant begging in the prescribed way : i O long-lived 6ra- ma#a! return after a month,' &c. (all as in the Lecture called Begging of Clothes 1 ). (8) The householder may say (to one of his people) : * O long-lived one ! (or, O sister !) fetch that bowl, rub it with oil, ghee, fresh butter or marrow, we shall give it/ &c. (see II,5,i,n); or* wash, wipe, or rub it with perfumes/ &c. ; or ' wash it with cold or hot water;' or 'empty it of the bulbs/ &c. (see II, 5, i, 1 1 and 1 2). (9) The householder may say (to the mendicant) : 4 O long-lived .Srama#a ! stay a while till they have cooked or prepared our food, &c., then we shall give you, O long-lived one ! your alms-bowl filled with food or drink ; it is not good, not meet that a mendi- cant should get an empty alms-bowl/ After con- sideration, the mendicant should answer : 4 O long- lived one ! (or, O sister !) it is indeed not meet for me to eat or drink food &c. which is ddhkarmika ; do not cook or prepare it; if you want to give me anything, give it as it is. After these words the householder might offer him the alms-bowl filled with food or drink which had been cooked or pre- pared : he should not accept such an alms-bowl, for it is impure and unacceptable. (10) Perhaps the householder will bring and give the mendicant an alms-bowl ; the mendicant should then, after consideration, say : ' O long-lived one ! (or, O 1 II, 5, i, 10. BOOK II, LECTURE 6, LESSON 2. 169 sister !) I shall in your presence closely inspect the interior of the bowl/ The Kevalin says : This is the reason : In the alms-bowl there might be living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the interior of the alms-bowl, (n) All that has been said in the Lecture called Begging of Clothes (II, 5, i, 15 down to the end) is mutatis mutandis to be repeated here, (In 15, add before perfumes) with oil, ghee, butter or marrow. This is the whole duty, &c. Thus I say. (12) SECOND LESSON. A monk or a nun, entering the abode of a house- holder for the sake of alms, should after examining their alms-bowl, taking out any living beings, and wiping off the dust, circumspectly enter or leave the householder's abode. The Kevalin says : This is the reason : Living beings, seeds or dust might fall into his bowl. Hence it has been said to the mendicant, &c., that he should after examining his alms-bowl, taking out any living beings, circumspectly enter or leave the householder's abode, (i) On such an occasion the householder might per- haps, going in the house, fill the alrns-bowl with cold water and, returning, offer it him ; (the mendi- cant) should not accept such an alms-bowl 1 either in 1 Though the alms-bowl is expressly mentioned, it must stand here for water, as the commentators interpret the passage. 17O JlrARANGA SOTRA. the householder's hand or his vessel ; for it is impure and unacceptable. (2) Perhaps he has, inadvertently, accepted it ; then he should empty it again in (the householder's) water-pot; or (on his objecting to it) he should put down the bowl and the water somewhere, or empty it in some wet place. (3) A monk or a nun should not wipe or rub a wet or moist alms-bowl. But when they perceive that on their alms-bowl the water has dried up and the moisture is gone, then they may circumspectly wipe or rub it. (4) A monk or a nun wanting to enter the abode of a householder, should enter or leave it, for the sake of alms, with their bowl ; also on going to the out-of- door place for religious practices or study; or on wandering from village to village. If a strong and widely spread rain pours down, they should take the same care of their alms-bowl as is prescribed for clothes (in the preceding Lecture, Lesson 2, i). This is the whole duty, &c. Thus I say. (5) End of the Sixth Lecture, called Begging for a Bowl. BOOK ii, LECTURE 7, LESSON i. 171 SEVENTH LECTURE, CALLED REGULATION OF POSSESSION 1 . FIRSI LESSON. 4 I shall become a .Srama#a who owns no house, no property, no sons, no cattle, who eats what others give him ; I shall commit no sinful action ; Master, I renounce to accept anything that has not been given/ Having taken such vows, (a mendicant) should not, on entering a village or scot-free town, &c., take him- self, or induce others to take, or allow others to take, what has not been given. A mendicant should not take or appropriate any property, viz. an umbrella * or vessel or stick, &c. (see II, 2, 3, 2), of those monks together with whom he stays, without getting their permission, and without having inspected and wiped (the object in question) ; but having got their permission, and having inspected and wiped (the ob- ject in question), he may take or appropriate it 3 , (i) He may beg for a domicile in a traveller's hall, &c. 1 Oggahapadal 2 , laid on a piece of cloth worth a lack. He clad him in a pair of robes so light that the smallest breath would caniy them away; they were manufactured in a famous city, praised by clever artists, soft as the fume of horses, interwoven with gold by skilful masters, and ornamented with designs of flamingos. Then (the god) decked him with necklaces of many and fewer strings, with one hanging down over his breast and one consisting of one row of pearls, with a garland, a golden string, a turban, a diadem, wreaths of precious stones, and decorated him with in the original. My translation is but a guess. * Go-nrsha and red sandal. BOOK II, LECTURE 15. 197 garlands, ribbons, scarves, and sashes like the Kalpawzksha. (20) The god then, for a second time, underwent a great transformation, and produced by magic the great palankin, called A^andraprabhd \ which a thou- sand men carry. (This palankin) was adorned with pictures of wolves, bulls, horses, men, dolphins, birds, monkeys, elephants, antelopes, jarabhas 2 , yacks, tigers, lions, creeping plants, and a train of couples of Vidyddharas ; it had a halo of thousands of rays ; it was decorated with thousands of brilliant glittering rupees ; its lustre was mild and bright ; the eyes could not bear its light; it shone with heaps and masses of pearls ; it was hung with strings and ribbons, and with golden excellent necklaces, ex- tremely beautiful ; it was embellished with designs of lotuses and many other plants ; its cupola was adorned with many precious stones of five colours, with bells and flags ; it was conspicuous, lovely, beautiful, splendid, magnificent (21) This palankin was brought for the best of G^inas, who is free from old age and death ; it was hung with wreaths and garlands of divine flowers, grown in water or on dry ground, vii. In the middle of the palankin (was) a costly throne covered with a divine cloth, precious stones and silver, with a footstool, for the best of inas. viii. He wore on his head a chaplet and a diadem, his body was shining, and he was adorned with many ornaments ; he had put on a robe of muslin worth a lack. ix. 1 I. e. shining like the moon. 2 A fabulous animal with eight legs. 198 JLrARANGA After a fast of three days, with a glorious reso- lution he ascended the supreme, palankin, purifying all by his light, x. He sat on his throne; and .Sakra and isna, on both sides, fanned him with chowries, the handles of which were inlaid with jewels and precious stones, xi. In front it was uplifted by men, covered with joyful horripilation ; behind the gods carried it : the Suras and Asuras, the Garutfas and the chiefs of Nigas. xii. The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garudas carried it, and the Kigas on the northern side. xiii. As a grove in blossom, or a lotus-covered lake in autumn looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xiv. As a grove of Siddhdrtha \ of KaraikSra 2 or of ATampaka 8 looks beautiful with a mass of flowers, so did (then) the firmament with hosts of gods. xv. In the skies and on earth the sound of musical instruments produced by hundreds of thousands of excellent drums, kettle-drums, cymbals, and conches was extremely pleasant, xvi. Then the gods ordered many hundreds of actors to perform a very rich concert of four kinds of instruments : stringed instruments and drums, cym- bals and wind-instruments, xvii. At that period, in that age, in the first month of winter, in the first fortnight, the dark (fortnight) of MArgarfras, on its tenth day, called Suvrata *, in 1 White mustard. * Cassia Fistula. * Michelia Champaka. 4 Correct suvvate*a0 in the printed text. BOOK II, LECTURE 15. IQ9 the Muhftrta called Vi^aya, while the moon was in conjunction with the asterism Uttaraphalgunt, when the shadow had turned towards the east, and the first Paurushl 1 was over, after fasting three days without taking water, having put on one garment, the Venerable Ascetic Mah&vlra, in his palankin A^andraprabhi, which only a thousand men can carry, with a train of gods, men, and Asuras left the northern Kshatriya part of the place Ku^/apura by the high way for the park Gn&tri Sha/wfeu There, just at the beginning of night, he caused the palankin A"andraprabh to stop quietly on a slightly raised untouched ground, quietly descended from it, sat quietly down on a throne with the face towards the east, and took off all his ornaments and finery. (22) The god VaLrrama^a, prostrating himself 2 , caught up the finery and ornaments of the Venerable Ascetic Mahcivira in a cloth of flamingo-pattern. Mahvlra then plucked out with his right and left (hands) on the right and left (sides of his head) his hair in five handfuls. But 6akra, the leader and king of the gods, falling down before the feet of the Venerable Ascetic Mahdvlra, caught up the hair in a cup of diamond, and requesting his permission, brought them to the Milk Ocean. After the Venerable Ascetic Mahvtra had plucked out his hair in five handfuls (as described above), he paid obeisance to all liberated spirits, and vowing to do no sinful act, he adopted the holy conduct. At that moment the 1 Wake, Yfima, or time of three hours. *