Jaina Sutras Part I, passage 1585

4 That is so, O beloved of the gods ; that is exactly so, O beloved of the gods ; that is true, O beloved of the gods ; that is beyond doubt, O beloved of the gods ; that is what I desire, O beloved of the gods ; that is what I accept, O beloved of the gods ; that is what I desire and accept, O beloved of the gods ; that matter is really such as you have pronounced it/

Jaina Sutras Part I, passage 1415

If he wipes or rubs a boil, a 1 scess, ulcer, or fistula (&C. 1 , down to) if he cuts or incises it with any sharp instrument ; if after having done so, he ex- tracts or removes pus or blood from it; (14)

Jaina Sutras Part I, passage 1734

2 According to the- commentary this may also be translated : smeared (with cowdung) and whitewashed.

Jaina Sutras Part I, passage 111

But I believe that this worship had nothing to do with original Buddhism or <7ainism, that it did not originate with the monks, but with the lay com- munity, when the people in general felt the want of a higher cult than that of their rude deities and demons, and when the religious development of India found in the Bhakti the supreme means of salvation.

Jaina Sutras Part I, passage 27

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.

Jaina Sutras Part I, passage 1566

The knowledge of the Venerable Ascetic Mah- vlra (about this) was threefold ; he knew that he was to descend, he knew that he had descended, he knew not when he was descending 2 .

Jaina Sutras Part I, passage 221

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.

Jaina Sutras Part I, passage 313

a That the ' Rules for Yatis ' must have been composed at least six genera- tions after Mahavira is evident from 3-8, but probably the work is still younger. For in 6 the Sthaviras, who come immediately after the disciples of the Ganadharas*, are spoken of in some contrast to the ' Sramanas Nirgranthas of the present time/ Yet the work cannot be comparatively young, because it appears from 28-30 that the Ginakalpa had not yet fallen into disuse, as it had done in later times.

Jaina Sutras Part I, passage 41

VaLralika apparently means a native of Vai^ali : and Mahavira could rightly be called that when Ku;/^agrama_was^a suburb of Vaij^lt, just as a native of Turnham Green may be called a Londoner. If then Ku;/</agrdma was scarcely more than an outlying village ofVai^ali, it is evident that the sovereign of that village could at best have been only a petty chief.

Jaina Sutras Part I, passage 1617

In that period, in that age the knowledge of the Venerable Ascetic Mah&vlra was threefold; he knew that he was to be removed ; he knew that he was removed ; he knew not when he was being removed 1 . (29)

Jaina Sutras Part I, passage 413

This certainly has been declared by the sage 1 . They do not cross the flood 2 , nor can they cross it ; they do not go to the next shore, nor can they go to it ; they do not go to the opposite shore, nor can they go to it.

Jaina Sutras Part I, passage 1029

This is (another) reason : While the mendicant lives together with householders, he might see the householder's earrings or girdle or jewels or pearls or gold and silver 2 or bracelets (those round the wrist and thoe round the upper arm) or necklaces (those consisting of three strings, or those reaching halfway down the body, or those consisting of eighty

Jaina Sutras Part I, passage 1570

1 Cf. AHrShga Sfttra II, 15, 2. 1 Cf. JU&rahga Sfitra II, 15, 3. 8 Add in the text asambha/wtfie after avilambiyfte.

Jaina Sutras Part I, passage 1970

8 Cf. A^Srdhga Sfttra II, i, 7, 7. The definitions given in our commentary are the following : the first is water mixed with flour, or water used for washing the hands after kneading flour; the

Jaina Sutras Part I, passage 166

Jy/Jthe Gainas. On the whole, therefore, the (Gainas were outfitted very much like their Brahmanic models, the Sawnyisins or Bhikshus.

Jaina Sutras Part I, passage 577

guarding his mind, he should always avoid sin. He should maintain this sagedom. Thus I say. (5)

Jaina Sutras Part I, passage 1412

1 In the text these words are repeated after each Sfttra in I-IQ. * The text gives the whole in extenso.

Jaina Sutras Part I, passage 1632

Her lovely eyes were large and pure like the water lily. She sprinkled about the sap from two lotus flowers which she held in her splendid .hands, and gracefully fanned herself. Her glossy, black, thick, smooth hair hung down in a braid. (36)

Jaina Sutras Part I, passage 681

1 The latter part of this paragraph is nearly identical with lecture 2, lesson 5, 3, to which we refer the reader for the ex- planation of the dark phrases.

Jaina Sutras Part I, passage 2072

ATandra, name of a year, 265. ^andraprabha, name of the eighth

Jaina Sutras Part I, passage 267

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.

Jaina Sutras Part I, passage 1215

A monk or a nun, seeing any sort of cows (or oxen), should speak about them in this way: 'It is a young cow, a milch cow, she gives much milk, it is a short or a large one, a beast of burden;' con- sidering well, they should use such sinless, &c., language. (10)

Jaina Sutras Part I, passage 204

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.

Jaina Sutras Part I, passage 1567

In that night in which the Venerable Ascetic Mah^vira took the form of an embryo in the womb of the Brdhma^t Devdnandd of the 6&landharya#a gotra, the Br&hmawl DevinandSi was on her couch, taking fits of sleep, in a ( state between sleeping and waking, and having seen the following fourteen illus- trious, beautiful, lucky, blest, auspicious, fortunate great dreams, she woke up. (3) To wit :

Jaina Sutras Part I, passage 1619

In that night in which the embryo of the Venerable Ascetic Mah^vlra was removed from the womb of the Br&hma^i Devinandi of the G&landharaya#a gotra to that of the Kshatriy&#t TrLrali of the

Jaina Sutras Part I, passage 915

Knowing this, he should go apart and stay where no people pass or see him. Another man may bring and give him food, &c., while he stays where no people pass or see him, and say unto him : ' O long- lived .5rama^a ! this food, &c., has been given for the sake of all of you ; eat it or divide it among you/ Having silently accepted the gift, he might think : 'Well, this is just (enough) for me !' As this would be sinful, he should not do so.

Jaina Sutras Part I, passage 1519

cause others to take it, nor consent to their taking it. As long as I live, I confess and blame, &c. (all down to) body.

Jaina Sutras Part I, passage 1175

Likewise, if asked : ' O long-lived .Srama^a ! How far is it to that village or scot-free town, &c. ?' (12)

Jaina Sutras Part I, passage 286

They must therefore be taken as allusions to standard authorities. The same must be assumed of at least some prose sentences, especially those which are incomplete in themselves. Other passages again seem to be added to those quotations in order to explain or to complete them. I shall give a few specimens. I, 4, i, 3 we read, aho ya ro ^atama;/e dhire; this is a P&da of a TrishAibh, and accordingly a quotation.

Jaina Sutras Part I, passage 1319

; nor where the householder or fire or water, or women or children or cattle are, and wh"ere it is not fit for a wise man to enter or to leave, &c., nor to meditate on the law; nor where they have to pass through the householder's abode or to which there is no road, and where it is not fit, &c.; nor where the house- holder or his wife, &c., bully or scold each other, &c.

Jaina Sutras Part I, passage 762

9 The commentator says that this happened at the Suvaraabi- luk& river.

Jaina Sutras Part I, passage 1195

A monk or a nun, if addressing a woman who, if addressed, does not answer, should not say: 'You hussy ! you wench ! &c/ (repeat the above list of

Jaina Sutras Part I, passage 699

A mendicant who is fitted out with one robe, and a bowl as second (article), will not think : I shall beg for a second robe. He should beg for such a robe only as is allowed to be begged for, and he should wear it in the same state as he receives it. This is, &c. (see lesson 4, i).

Jaina Sutras Part I, passage 70

Nandivardhana Vardhamana Sudarsana Bimbisara J^ellana married to king of Magadha I

Jaina Sutras Part I, passage 1259

A monk or a nun should not make his clothes undergo the processes (prohibited in 1 7), because they have a bad smell (18)

Jaina Sutras Part I, passage 1586

Thus saying, she accepted the true meaning of the dreams, and enjoyed together with 7?e'sha- thadatta the noble permitted pleasures of human nature. (13)

Jaina Sutras Part I, passage 477

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)

Jaina Sutras Part I, passage 1597

* Reverence to the Venerable Ascetic Mahdvtra, the Adikara, the last of the Ttrthakaras who was pre- dicted by the former Tlrthakaras, &c. l I here adore the Revered One yonder, may the Revered One yonder see me here ! ' With these words he adored, he worshipped the Venerable Ascetic Mahivlra, and sat down on his excellent throne facing the east. Then the following internal, reflectional, desirable idea occurred to the mind 'of .Sakra, the chief of kings and gods: (16)

Jaina Sutras Part I, passage 1932

founder of the Vidyadhari >S&kha, d" /?z'shidatta, e. Arhaddatta (Pr. Arihadatta).

Jaina Sutras Part I, passage 93

Professor Weber's last argument, the very one on which he seems to base his theory, has, according to my opinion, been fully refuted by our preceding inquiry. This theory, in itself, would require the strongest proof before we could admit it as even probable. Generally, heterodox sects claim to be the most authentic and correct interpreters of the words and

Jaina Sutras Part I, passage 720

Subduing the passions and living on little food 1 > he should endure (hardships). If a mendicant falls , sick, let him again take food. (3)

Jaina Sutras Part I, passage 2062

name of a Ga^a, 288. Graha, 266, 267. Grammar, 221. Guhya, 152.

Jaina Sutras Part I, passage 1571

royal swan, she went to the Brahma^a datta, and gave him the greeting of victory. Then she comfortably sat down in an excellent chair of state ; calm and composed, joining the palms of her hands so as to bring the ten nails together, she laid the folded hands on her head, and spoke thus: (5)

Jaina Sutras Part I, passage 53

constitution of Vesili. So we are enabled to understand why the Buddhists took no notice of him, as his influence was not very great, and, besides, was used in the interest of their rivals. But the Gainas cherished the memory of the maternal uncle and patron of their prophet, to whose influence we must attribute the fact, that VaLr&li used to be a stronghold of <7ainism, while being looked upon by the Buddhists as a seminary of heresies and dissent.

Jaina Sutras Part I, passage 1127

1 By householder is here intended the host of the mendicant. * Thale=sthale. The commentator explains it by

Jaina Sutras Part I, passage 1885

to the park called Siddhdr- tha Vana, and proceeded to the excellent tree Asoka. There, &c. (see 116, down to) four handfuls. When the moon was in conjunction with the asterism Ashcifl%cL, he, after fasting two and a half days without drinking water, put on a divine robe, and together with four thousand of high, noble, royal persons, and Kshatriyas, he tore out his hair, and leaving the house entered the state of houseless- ness. (211)

Jaina Sutras Part I, passage 1289

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.

Jaina Sutras Part I, passage 1862

1 His mother saw in a dream a n em i, the outer rim of a wheel, which consisted of riah/a stones flying up to the sky. Hence the name Arish/anemi. , * Va/a in some MSS.; it is the Banyan tree.

Jaina Sutras Part I, passage 982

A monk or a nun on a begging-tour should not accept any part of the sugar-cane 1 , whether small or large, pea-pods, seed-pods, of which articles a small "part only can be eaten, and the greater part must be rejected; for such things are impure and unacceptable. (4)

Jaina Sutras Part I, passage 146

that the dress of ascetics should be as simple and mean as possible. For they seem to take a sort of pride in outdoing their Brahmanic rivals as regards rigorous conduct, mistaking nastiness and filthiness for the highest pitch of ascetic virtue 9 , while on the other hand the Buddhists studied to bring their conduct in accordance with the dictates of humanity.

Jaina Sutras Part I

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