Jaina Sutras Part I, passage 1509

In this way the great vow is correctly practised, followed, executed, explained, established, effected according to the precept.

Jaina Sutras Part I, passage 833

End of the Ninth Lecture, called the Pillow of Righteousness.

Jaina Sutras Part I, passage 434

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)

Jaina Sutras Part I, passage 689

free from delusion ; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (2)

Jaina Sutras Part I, passage 1910

mila, Arya rayanta, and Arya Tipasa, each of whom founded a .S^khsi called after his name, viz. the Aryanigiia ^dkhi, the Aryapadmild ,Skh&, the Arya^ayantl ,S&kh, and the Aryatpast ^khd. (4)

Jaina Sutras Part I, passage 679

Perhaps after the mendicant has spoken thus, the other kindles or lights a fire that he may warm or heat himself. But the mendicant should well ob- serve and understand this, that he may order him to show no such obsequiousness. Thus I say* (3)

Jaina Sutras Part I, passage 761

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.

Jaina Sutras Part I, passage 192

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.

Jaina Sutras Part I, passage 1589

management, guidance, direction, and sovereign power and generalship over the thirty-two thousand gods of the celestial abodes, the eighty-four thou- sand gods of a rank equal with that of himself, the thirty-two chief gods, the four guardians of the world, the eight principal queens with their trains, the three courts, the seven armies, and the seven commanders of these armies. He was then enjoying the permitted pleasures of divine nature under the great din of uninterrupted story-telling, dramatical plays,, sing- ing, and music, as beating of time, performance on the Vln, the Ttirya, the great drum, and the PaAi- pa/aha. (14)

Jaina Sutras Part I, passage 2009

17. During the Pa^^usan 1 a monk might wish to frequent the abodes oTTiouseholders for the sake of collecting alms. He is not allowed to go without asking leave of the teacher, or sub-teacher, or reli- gious guide, or Sthavira, or head of the Ga#a, or Ga^adhara, or founder of the Ga#a, or whom else he regards as his superior ; he is allowed to go after having asked leave of one of these persons (in this way) : ' I want with your permission to fre- quent the abodes of householders for the sake of collecting alms/ If he (the superior) grants per- mission, one is allowed to go ; if not, v onfe is not allowed to go.

Jaina Sutras Part I, passage 69

Suparsva Siddhartha Trivia or -RTe/aka Subhadia I Viclehadatta king of Vaisali I

Jaina Sutras Part I, passage 611

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

Jaina Sutras Part I, passage 1306

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)

Jaina Sutras Part I, passage 1529

to his mind the pleasures and amusements he formerly had with women, he might, &c. A Nirgrantha, &c.

Jaina Sutras Part I, passage 487

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.

Jaina Sutras Part I, passage 1019

Again, a monk or a nun, knowing that the layman, for the sake of the mendicant, removes from one place to another, or places outside, bulbs or roots or leaves or flowers or fruits or seeds or grass-blades of water plants, should not use such a lodging, which is appropriated by the giver himself, for religious pos- tures, &c. But if it has been prepared by another person, &c., they may circumspectly use it for religious postures, &c. (5)

Jaina Sutras Part I, passage 1338

If a monk or a nun, occupying a dwelling-place in which there is Ikka^a reed,&c. (see II, 2, 3, 1 8), get this thing, then they may use it; otherwise they should remain in a squatting or sitting posture.

Jaina Sutras Part I, passage 2018

who is not circumspect in what he does, nor accus- t tomed to inspect and clean the things' of his use, will find it difficult to exercise control; (53) but on the contrary, control will be easy to him. (54)

Jaina Sutras Part I, passage 309

I do not think, however, that Devarddhi was the author of the Life of Mahavira also, as Professor Weber suggests. For if it were the work of so well known a man, tradition would certainly not have allowed such a fact to become forgotten. It was a different thing with the List of Sthaviras, which consists of four or five distinct treatises only put together and added to the Lives of the Ginas by the editor of the work.

Jaina Sutras Part I, passage 1512

A Nirgrantha speaks after deliberation, not with- out deliberation. The Kevalin says : Without deli- beration a Nirgrantha might utter a falsehood in his speech. A Nirgrantha speaks after deliberation, not without deliberation.

Jaina Sutras Part I, passage 822

Or he did not drink for more than two months, or even six months, day and night, without desire (for drink). Sometimes he ate stale food. (6)

Jaina Sutras Part I, passage 684

for a fourth rote. He should beg for (clotfres) which he wants, and which are permitted by the religious code 1 ; he should wear the clothes in the same state in which they are given him ; he should neither wash nor dye them, nor should he wear washed or dyed clothes, nor (should he) hide (his garments when passing) through other villages, being care- less of dress. This is the whole duty 2 of one who wears clothes.

Jaina Sutras Part I, passage 1130

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)

Jaina Sutras Part I, passage 1655

14. And a fire. She saw a fire in vehement motion, fed with much-shining and honey-coloured ghee, smokeless, crackling, and extremely beautiful with its burning flames. The mass of its flames, which rose one above the other, seemed to inter- penetrate each other, and the blaze of its flames appeared to bake the firmament in some places. (46)

Jaina Sutras Part I, passage 882

1 E si yaw vesiya;w. The latter word is explained by ra^o- haraSdiveshdl labdham, what one gets for the sake of one's apparel, the broom, &c.

Jaina Sutras Part I, passage 1165

A monk or a nun, wandering from village to village together with the master or teacher, should not touch the master's or teacher's hand with their own, &c; but without touching or being touched they should circumspectly wander from village to village together with the master or teacher. (4)

Jaina Sutras Part I, passage 1894

millions four hundred thousand years on the whole. When his fourfold Karman was exhausted, and in this Avasarpiwi era the Sushamadu^shamd period had nearly elapsed, only three years and eight and a half months being left, in the third month of winter, in the fifth fortnight, the dark (fortnight) of Mdgha, on its thirteenth day, in the early part of the day when the moon was in conjunction with the asterism Abhigit, (y&shabha), after fasting six and a half days without drinking water, on the summit of mount Ash/dpada, in the company of ten thousand monks in the Samparyahka position, died, &c. (all down to) freed from all pains. (227)

Jaina Sutras Part I, passage 276

The A^arcihga Stitra, or, as it is sometimes called, the Samyika^7Ts the first of the eleven Angas. It treats of the a&ira, or conduct, which falls under the last of the four heads, 'of Vnuyogas, into which the sacred lore is divided, viz. Dharmakathd, Gamta, Dravya, and -ff"araakaraa. The Akaranga Stitra contains two books, or *Srutaskandhas, very different from each other in style and in the manner in which the subject is treated.

Jaina Sutras Part I, passage 328

4 The different tenses employed in these sentences imply, ac- cording to the commentators, the acknowledgment of the reality of time, as past, present, future.

Jaina Sutras Part I, passage 946

When a monk or a nun on a begging-tour finds water used for washing sesamum, chaff or barley, or rainwater 2 or sour gruel or pure water, they should, after consideration, say (to the householder or his wife): 'O long-lived one ! (or, O sister!) will you give

Jaina Sutras Part I, passage 668

nor do them service, always showing the highest respect. Thus I say. (4)

Jaina Sutras Part I, passage 10

34, 38. THE VEDANTA-SOTRAS : in 2 vols. : with Saftkaracarya's

Jaina Sutras Part I, passage 153

24. '(He shall be) indifferent towards (all) creatures, whether they do him an injury or a kindness/

Jaina Sutras Part I, passage 1671

At the time of daybreak the Kshatriya Siddhrtha called his family servants and spoke thus : (56)

Jaina Sutras Part I, passage 1305

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)

Jaina Sutras Part I, passage 970

1 For the meaning of this frequently used term, see note 5 on p. 8 1, and note i on p. 94.

Jaina Sutras Part I, passage 522

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

Jaina Sutras Part I, passage 1398

Nor to places where a young well-attended girl, well-attired and well-ornamented, is paraded, or where somebody is led to death. (16)

Jaina Sutras Part I, passage 307

the introduction to my edition of that work 1 , to which I refer the reader for further particulars. Since that time has taken up the subject in his treatise

Jaina Sutras Part I, passage 131

It is worth remarking that the fifth great vow or precept is peculiar to each of the three religious systems, probably because the Brahmanic fifth vow, viz. liberality, could not be enjoined on mendicants such as the monks of the Buddhists and <9ainas were. The Gainas previous to Mahavira's time had only four great vows, since the fourth was included in the fifth. But Mahavira brought the number of the vows again up to five, a number which seems to have been regarded as solemn, since the Buddhists have adopted it likewise in their moral code.

Jaina Sutras Part I, passage 183

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.

Jaina Sutras Part I, passage 842

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)

Jaina Sutras Part I, passage 2104

Raksha, name of a Sthavira, 294. Ratha, name of a Sthavira, 293. Reciprocity, law of, 13. Re3, 289.

Jaina Sutras Part I, passage 2001

the same colour as earth. Monks and nuns, &c. (see 44, down to) inspect them. Those are the small sprouts.

Jaina Sutras Part I, passage 223

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.

Jaina Sutras Part I, passage 797

When a cold wind blows, in which some feel pain, then some houseless monks in the cold rain seek a place sheltered from the wind. (13)

Jaina Sutras Part I, passage 1886

The Arhat ./?zshabha, the Ko^alian, for one thou- sand years neglected his body, &c. (see 117-120, down to) meditated upon himself for one thousand years. Thereupon it was in the fourth month of winter, the seventh fortnight, the dark (fortnight) of Phdlguna, on its eleventh day, in the early part of the day, when the moon was in conjunction with the asterism Ashdd%&, outside of the town Purimatdla, in the park called 6aka/amukha, under the excellent tree Nyagrodha (/?zshabha) after fastmg three and a half days without drinking water, being engaged in deep meditation, reached the infinite, &c. (see 120, down to) highest knowledge and intuition called Kevala, &c. (see $ 121, down to) moment. (212)

Jaina Sutras Part I, passage 1480

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.

Jaina Sutras Part I, passage 30

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

Jaina Sutras Part I, passage 865

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