Jaina Sutras Part I, passage 540

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).

Jaina Sutras Part I, passage 19

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.

Jaina Sutras Part I, passage 869

A layman 2 might, for the sake of a mendicant, make small doors large, or large ones small ; put beds 3 from a level position into a sloping one, or from a sloping position into a level one; place the beds 3 out of the draught or in the draught ; cutting and clipping the grass outside or within the upclsraya, spread a couch for him, (thinking that) this mendicant is without means for a bed 3 . Therefore should a well-controlled Nirgrantha not resolve to go to any festival which is preceded or followed by a feast.

Jaina Sutras Part I, passage 1114

A monk or a nun on the pilgrimage, whose road (lies through) places belonging to borderers, robbers, Mle///*as, non-Aryan people 2 , half-civilised people,

Jaina Sutras Part I, passage 1079

A monk or a nun should not use for religious postures, &c., a lodging which is a much-frequented playground 1 ; for it is not fit, &c. (12)

Jaina Sutras Part I, passage 126

8. One should sleep on a mat spread on the ground. The five Buddhist vows nearly agree with those of the

Jaina Sutras Part I, passage 1577

(9) And this boy, after having passed his childhood l , and, with just ripened intel- lect, having reached the state of youth, will repeat, fully understand, and well retain (in his mind) the four Vedas : the ^zg-veda, Ya^nr-veda, S&ma-veda, Atharva-veda to which the Itihasa 2 is added as a fifth, and the Niggha#/u 3 as a sixth (Veda) to- gether with their Angas and Upangas, and the Rahasya 4 ; he will know the six Angas, he will be versed in the philosophy of the sixty categories 6 , and well grounded ii\ arithmetic, in phonetics, ceremonial, grammar, metre, etymology, and as- tronomy 6 , and in many other brahmanical [and monastic] sciences besides.

Jaina Sutras Part I, passage 795

In the resting-places there once, in a night, the single wanderers asked him (who he was, and why he was there) ; as he did not answer, they treated him badly ; but he persevered in his meditations, free from resentment, (n)

Jaina Sutras Part I, passage 1531

A Nirgrantha does not occupy a bed or couch affected 1 by women, animals, or eunuchs. The Kevalin says : If a Nirgrantha did occupy a bed or couch affected by women, animals, or eunuchs, he might, &c. A Nirgrantha, &c.

Jaina Sutras Part I, passage 1674

Early at the wane of the night, when the bright morning disclosed the soft flowers of the full-blown lotuses and Nymphaeas, rose the sun : he was red like the A^oka, the open Ki^mika, the bill of a parrot or the Gu#&rdha ; of an intense redness like that of the Bandhu^aka 1 , the feet and eyes of the turtle dove, the scarlet eyes of the Indian cuckoo, a mass of China roses, or vermilion. He, the thousand-rayed maker of the day, shining in his radiance, awakened

Jaina Sutras Part I, passage 525

f By some is meant the highest class of sages. The meaning is that all professors, high or low, say the same, agree in the doctrine of ahi/wsL

Jaina Sutras Part I, passage 1163

Hence it has been said to the mendicant, &c., that he should not look at the objects (mentioned in 2) holding up his arms, &c. * (3)

Jaina Sutras Part I, passage 1242

After these words the householder may answer : 4 O long-lived 6ramatfa! follow me! then we shall give you some clothes/ The mendicant should give the same answer as above.

Jaina Sutras Part I, passage 1119

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)

Jaina Sutras Part I, passage 553

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)

Jaina Sutras Part I, passage 2025

24. If, during the Pa^usan, among monks or nuns occurs a quarrel or dispute or dissension, the young monk should ask forgiveness of the superior, and the superior of the young monk. They should forgive and ask forgiveness, appease and be ap- peased, and converse without restraint 1 . For him who is appeased, there will be success (in control) ; for him who is not appeased, there will be no sue- cess ; therefore one should appease one's self. ' Why has this been said, Sir?' ' Peace is the essence of monachism.' (59)

Jaina Sutras Part I, passage 1281

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.

Jaina Sutras Part I, passage 526

All sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. Knt>w about this, there is no wrong in it. This is the doctrine of the teachers. (5)

Jaina Sutras Part I, passage 1342

End df the Seventh Lecture, called Regulation of Possession.

Jaina Sutras Part I, passage 1600

Now this is something which moves the wonder of the world : it happens in the lapse of numberless Avasarpi#!s and Utsarpwls, because the imperish- able, indescribable, and undestroyable Karman re- lating to name and gotra must take effect, that Arhats, &c., in the past, present, and future, descend in (i. e. take the form of an embryo in the womb of a woman belonging to) low families, &c. ; but they are never brought forth by birth from such a womb.

Jaina Sutras Part I, passage 780

6 Ahdka</am : yathS, yena prak&rea pr;"sh/va apr/sh/vA va yathakr/'tam adhakarm^dina.

Jaina Sutras Part I, passage 379

He who injures these (wind-bodies) does not com- prehend and renounce the sinful acts ; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards wind, nor cause others to act so, nor allow others to act so. He who knows these causes of sin relating to wind, is called a reward- knowing sage. Thus I say. (5)

Jaina Sutras Part I, passage 481

4 Ettho 'varae is usually 'ceasing from it, i.e. activity/ But here the commentators explain it as translated above.

Jaina Sutras Part I, passage 1924

founded the Ud\iv&/ika Ga^a, which was divided into four a. Kamplyiki (Pr. /3. Bhadriyikd (Pr. y. Kdkandikd, 8. Mekhallyikd (Pr. and into three Kulas :

Jaina Sutras Part I, passage 1294

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)

Jaina Sutras Part I, passage 1279

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 .

Jaina Sutras Part I, passage 1598

' It never has happened, nor does it happen, nor will it happen, that Arhats, jSfakravartins, Bala- devas, or Vasudevas, in the past, present, or future, should be born in low families, mean families, de- graded families, poor families, indigent families, beggars' families, or brahmanical families. (17) For indeed Arhats, A*akravartins, Baladevas, and Vasudevas, in the past, present, and future, are born in high families, noble families, royal fami- lies, noblemen's families, in families belonging to the race of IkshvAkii, or of Hari, or in other such- like families of pure descent on both sides. (18)

Jaina Sutras Part I, passage 1548

Disregarding (all calamities) he lives together with clever (monks, insensible) to pain and pleasure, riot hurting the movable and immovable (beings), not killing, bearing all : so is described the great sage, a good tSramaaa. (4)

Jaina Sutras Part I, passage 311

Nor can the meagreness of the contents be adduced as an argument against the antiquity of the Lives of the Gmas, since they were probably not intended for bio- graphical treatises, but served a liturgical purpose; for when the images of the Tirthakaras are worshipped in the temples they are addressed with hymns, one of which sums up the Kalyi^akas or auspicious moments 3 . It is

Jaina Sutras Part I, passage 1030

1 Vaha/rcti. The Guzerati translation renders it nirbhaw^Ae, which is derived from Sanskrit nirbharts.

Jaina Sutras Part I, passage 616

8 The body with five organs, in which alone liberation can be realised.

Jaina Sutras Part I, passage 678

long-lived householder! I am not subject to the influences of my senses. But I cannot sustain the feeling cf cold. Yet it does not become me to kindle or light a fire 2 , that I may warm or heat myself; nor (to procure that comfort) through the order of others.

Jaina Sutras Part I, passage 58

1 The Gainas are very particular in stating the names and gotras of Mahavtra's relations, of whom they have recoided little else. Kalpa Stitra, Lives of the Ginas, 109.

Jaina Sutras Part I, passage 732

He should give up all motions except his own in the thrice-threefold way 2 . (12)

Jaina Sutras Part I, passage 332

1 These words (tti bemi) stand at the end of every lesson. The commentators supply them also for the beginning of each lesson.

Jaina Sutras Part I, passage 1922

y. Ullaga^^a (or Ardraka^^a ?), y. Hastilipta (Pr. Hatthili^a), e. Nndika (Pr. Nandi^a), C. Parihisaka.

Jaina Sutras Part I, passage 809

1 The commentator seems to understand the words lukkhadesie bhdtte in the sense : There the living also was rough ; for they used clothes of grass instead of cotton.

Jaina Sutras Part I, passage 193

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.

Jaina Sutras Part I, passage 832

Himself understanding the truth and restraining the impulses for the purification of the soul, finally liberated, and free from delusion, the Venerable One was well guarded during his whole life. (16)

Jaina Sutras Part I, passage 459

Knowing (and renouncing) murder of any kind and worldly ideas in all respects 3 .

Jaina Sutras Part I, passage 805

Such were the inhabitants. Many other men- dicants, eating rough food in Va^abhftmi, and carrying about a strong pole or a stalk (to keep off the dogs), lived there. (5)

Jaina Sutras Part I, passage 1015

' TahappagSre uvassae no thwim v& szgg&m v& nisihiyaw va *etey&. 7 1 M#a = sthana is explained kiyotsarga; jayya, sawstaraka; nisihiya=nuithika, svadhySya; tayet. The last word is elsfewhere translated dadyat.

Jaina Sutras Part I, passage 1921

Sunna , or Suvanna ); and into six Kulas: of. Ndgabhftta, ft". Somabhtita,

Jaina Sutras Part I, passage 1524

A Nirgrantha begs for a limited ground for his co-religionists after deliberation, not without deliber- ation. The Kevalin says : If a Nirgrantha should beg without deliberation, he might take possession of what is not given. A Nirgrantha, &c.

Jaina Sutras Part I, passage 1983

alms in the hollow of his hand, is not allowed to collect alms if rain, even in the form of a fine spray, falls down. (30)

Jaina Sutras Part I, passage 1752

1 This is an addition of the commentator. * Cf. A/tdr&nga Sfttra II, 15, 12.

Jaina Sutras Part I, passage 1219

they have many branches, extended branches, they are very magnificent,' &<x (see 4) ; considering well, they should use such sinless, &c., language. (12)

Jaina Sutras Part I, passage 1908

ii. Arya Suhastin of the VdsishMa gotra ; 9. Susthita and Supratibuddha, surnamed Ko- /ika and K&kandaka, of the Vyghrpatya gotra ; .

Jaina Sutras Part I, passage 197

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.

Jaina Sutras Part I, passage 1904

In the short redaction the list of Sthaviras after Arya Yasobhadra is the following :

Jaina Sutras Part I

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