Jaina Sutras Part I, passage 288

fore) being careful he should always exert himself. The commentator however does not separate the quotations from the glosses, but takes all these passages as parts of one sentence, which he interprets in the way that it has been rendered in the text of my translation, p. 37.

Jaina Sutras Part I, passage 639

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)

Jaina Sutras Part I, passage 712

A monk who has come to any of the following resolutions, having collected food, &c., I shall give of it to other monks, and I shall eat (what they have) brought; (or) having collected food, &c., I shall give of it to other monks, but I shall not eat

Jaina Sutras Part I, passage 1353

When a monk or a nun wishes to go to a pure place for study, they 2 should not accept one which is infected by eggs or living beings, &c. ; for it is im- pure and unacceptable. But if that place for study to which they wish to go, is free from eggs or living beings, &c., they may accept it ; for it is pure and acceptable.

Jaina Sutras Part I, passage 1526

A Nirgrantha does not continually discuss topics relating to women. The Kevalin says : If a Nir- grantha discusses such topics, he might fall from the law declared by the Kevalin, because of the destruc- tion or disturbance of his peace. A Nirgrantha, &c.

Jaina Sutras Part I, passage 1986

(33) But if before his arrival a dish of pulse was being cooked, and after it a dish of rice was begun, to be cooked, he is allowed to accept of the dish oif pulse, but not of the dish of rice, (34) If both dishes were begun to be cooked before his arrival, he is allowed to accept of both. If both dishes were begun to be cooked after his arrival, he is not allowed to accept of either.

Jaina Sutras Part I, passage 2091

name of a fortnight, 265. Niggha/tfu, 221. Nirgrantha, 28, &c. Nirr/ti, name of a night, 265. Non- Aryan people, 137. Nurses, five kinds of, 192.

Jaina Sutras Part I, passage 1847

.Subha and Aryaghosha, VasishMa l and Brahma- arin, Saumya and .Srtdhara, Vtrabhadra and Ya^as. (160)

Jaina Sutras Part I, passage 967

In the east or west or south or north, there are some faithful householders, &c., (all clown to) ser- vants who will speak thus: 'It is not meet that these illustrious, pious, virtuous, eloquent, restrained, controlled, chaste ascetics, who have ceased from sensual intercourse, should eat or drink food, &c., which is cUlhcikarmika 1 ; let us give to the ascetics all food, &c., that is ready for our use, and let us, afterwards, prepare food for our own use/ Having heard such talk, the mendicant should not accept such-like food, &c., for it is impure and unac- ceptable, (i)

Jaina Sutras Part I, passage 1769

(see 1 02, down to) which were accompanied at the same time by trumpets went right through Ku^a- pura to a park called the Sha#dtavana of the Gntris and proceeded to the excellent tree A^oka. (115) There under the excellent tree Asoka he caused his palankin to stop, descended from his palankin, took off his ornaments, garlands, and finery with his own hands, and with his own hands plucked out his hair in five handfuls.

Jaina Sutras Part I, passage 1168

A monk or a nun, wandering from village to village with superior priests, might be met on the road by travellers, and be asked : ' O long-lived .Sra- mafta! who are you?' He who has the highest rank of them all, should answer and explain ; but whilst the superior answers and explains, one should not mix in their conversation, &c. (see 5). (7)

Jaina Sutras Part I, passage 55

In feudal societies family ties are very strong and long remembered \ Now we know for certain that Buddha at least addressed himself chiefly to the members of the aris- tocracy, that the Gainas originally preferred the Kshatriyas to the Br^hmans 2 . It is evident that both MaMvira and Buddha have made use of the interest and support of their families to propagate their order.

Jaina Sutras Part I, passage 1611

for a second time he transformed himself through his magical power of transformation, and pro- duced the definitive form (which gods adopt on entering the world of men) ; having done so, he passed with that excellent, hasty, trembling, active, impetuous, victorious, exalted, and quick divine mo- tion of the gods right through numberless continents and oceans, and arrived in Gambftdvtpa, in Bha- ratavarsha, in the brahmanical part of the town Kutfdkgr&ma, at the house of the Brihmawa /fc'sha- bhadatta, where the Brihma^l Devslnandi dwelt.

Jaina Sutras Part I, passage 604

8 This paragraph reads like prose mixed with parts of verses. But it is not possible to restore one complete verse.

Jaina Sutras Part I, passage 1757

f Guru-mahattara is the original of the last words, which I have translated according to the explanation of the commentary.

Jaina Sutras Part I, passage 1976

3 Datti. The commentator does not explain this word. It seems to denote the- quantity of food or drink which is given by one man.

Jaina Sutras Part I, passage 971

his cloth, he may eat his dinner. If the other has, on the mendicant's timely entrance, procured or prepared food, &c., which is Adhikarmika, he might silently examine it, and think : ' Why should I abstain from what has been brought/ As this would be sinful r he should not do so. But after consideration he should say: *O long-lived one! (or, O sister!) as it is not meet that I should eat or drink food, &c., which is ddhakarmika, do not procure or prepare it/ If after these words the other brings and gives him dh- karmika food which he has prepared, he should not accept such-like food, &c., for it is impure and unacceptable. (2)

Jaina Sutras Part I, passage 1384

8 Saddasattikkayam. Lecture on Sounds. * These are different kinds of drums.

Jaina Sutras Part I, passage 1431

1 Bh&van&. The bhdvan&s are subdivisions of the five great vows.

Jaina Sutras Part I, passage 554

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

Jaina Sutras Part I, passage 340

1 IkV atthaw. The commentators think this to be a reference to the sentence, For the sake of the splendour, &c. It would be more natural to connect it/ with the foregoing sentence ; the meaning is, For bondage; &c., men commit violence, though they believe it to be for the happiness of this life.

Jaina Sutras Part I, passage 88

penances 1 , and persevered in some of them even after becoming a Tirthakara. Amongst Buddha's opponents Go^clla Makkhaliputra is by no means so prominent as amongst Mahclvira's, nor among the former do we meet G"am<ili, j^ho^ca^sed-J^ the gaina church.

Jaina Sutras Part I, passage 374

He who is averse from (all actions relating to) wind, knows affliction. Knowing what is bad, he who knows it with regard to himself, knows it with regard to (the world) outside ; and he who knows it with regard to (the world) outside, knows it with regard to himself: this reciprocity (between himself and) others (one should mind). Those who are appeased, who are free from passion, do not desire to live, (i)

Jaina Sutras Part I, passage 265

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.

Jaina Sutras Part I, passage 226

f 1 Sacred Books of the East, vol. xiii, introduction, p. xxxili.

Jaina Sutras Part I, passage 521

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)

Jaina Sutras Part I, passage 1907

* I only give the facts. The names of those Sthaviras who con- tinue the line are spaced. The names are given in their Sanskrit form which in many cases is well known, in others can easily be made out In doubtful cases I have put the Prakrit form in brackets.

Jaina Sutras Part I, passage 383

For when with the deterioration of the perceptions of the ear, eye, organs of smelling, tasting, touching, a man becomes aware of the decline of life, they 4 after a time

Jaina Sutras Part I, passage 907

When a monk or a nun on a begging-tour per- ceives a vicious cow coming towards them, or a vicious buffalo coming towards them, or a vicious man, horse, elephant, lion, tiger, wolf, panther, bear, hyena, jarabha, shakal, cat, dog, boar, fox, leopard coming towards them, they should, in case there be a byway, circumspectly avoid them, and not walk on straight. (3)

Jaina Sutras Part I, passage 2112

Sthavira, 288, 293. Sin, causes of, 2. Skanda, 92. Snake gods, 92. Soittiy! See SautaptikS. Somabhuta, name of a Kula, 290. Somadatta, 289. Soul, 2. Sthavira, 286. Sthiragupta, name of a Sthavira,

Jaina Sutras Part I, passage 427

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)

Jaina Sutras Part I, passage 1662

When the Kshatriya Siddhdrtha had heard and perceived this news from the Kshatriyawl Trisala, he glad, pleased, and joyful, &c. (see 5, down to) firmly fixed the dreams in his mind, and entered upon considering them ; he grasped the meaning of those dreams with his own innate intelligence and intuition which were preceded by reflection, and addressing the Kshatriyd^i Trl$al& with kind, pleasing, &c., words, spoke thus : (50)

Jaina Sutras Part I, passage 1486

whole assembly of men and gods stood motionless, like the figures on a picture.

Jaina Sutras Part I, passage 1824

1 The meaning of this rather dark passage is according to the commentary that after three generations of disciples (Vira, Sudhar- man, (Jambflsvamin) nobody reached Nirvdwa ; and after the fourth year of Mah&vira's Kevaliship nobody entered the path which ends in tinal liberation, so that all persons \vho before that moment had not advanced in the way to final liberation, will not reach that state though they may obtain the Kevalam by their austerities and exemplary conduct.

Jaina Sutras Part I, passage 685

But know further, that, after winter is gone and the hot season has come, one should leave off the used-up (garment of the three), being clad with an upper and under garment, or with the undermost garment, or with one gown, or with no clothes aspiring to freedom from bonds 3 . Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (i)

Jaina Sutras Part I, passage 1914

* It is not quite clear what is meant by Ga/*a, Kula, and Gana designates the school which is derived from one teacher ; Kula the succession of teachers in one line; -Sdkha the lines which branch off from each teacher. These terms seem to be disused in modern times, for the four principal divisions called after Nagendra, -ATandra,Nivntti, and Vidy&dhara are generally called Kulas, but also occasionally *SUkhds. They go back to Vagra according to some, to Va^rasena according to others. The modern Ga^Wa appears equivalent with the ancient Ga*a.

Jaina Sutras Part I, passage 830

And Mahdvlra meditated (persevering) in some posture, without the smallest motion ; he meditated in mental concentration on (the things) above, below, beside, free from desires. (14)

Jaina Sutras Part I, passage 304

1. 21ka of Sildnka, also called Tattvaditya, said to have been finished in the 6"aka year 798 or 876 A. D., with the help of Vahari Sddhu.

Jaina Sutras Part I, passage 841

e gg s > 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)

Jaina Sutras Part I, passage 1391

Nor where three or four roads meet, nor to courtyards or squares; (10)

Jaina Sutras Part I, passage 769

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)

Jaina Sutras Part I, passage 212

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.

Jaina Sutras Part I, passage 2095

Tirthakara, 194, 271. Paryanka, a certain posture, 187. Passions, enumerated, 35. Paurushi, wake of the day or night,

Jaina Sutras Part I, passage 2089

thakaja, 280. Nanda, a lay votary, 278. Nandanabhadra, 289. Nandika (Nandi&fa), name of a

Jaina Sutras Part I, passage 1178

If these thieves say, 'O long-lived .5rama#a ! bring us your clothes, &c., give them, put them down!' the mendicant should not give or put them down.

Jaina Sutras Part I, passage 518

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)

Jaina Sutras Part I, passage 266

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

Jaina Sutras Part I, passage 292

It must be left to future labours to come nearer the meaning of the author than it has been preserved by the tradition of the scholiasts.

Jaina Sutras Part I, passage 808

may be identical with the classical TSi&dASi or western Bengal and the LSla of the Buddhists, the native country of Vi^aya, the legendary conqueror of Ceylon. Subbhabhfimi is probably the country of the Suhmas, who are also identified with the Ra<2%as.

Jaina Sutras Part I, passage 1113

A monk or a nun wandering from village to village, on whose way there are living beings, seeds, grass, water, or mud, should not go .straight ^f there be an unobstructed byway; then they may circumspectly wander from village to village. (7)

Jaina Sutras Part I

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