Jaina Sutras Part I, passage 878

* Let us proceed to enjoy the pleasures of love/ He might go to her, though he knows that it should not be done.

Jaina Sutras Part I, passage 965

A monk or a nun on a begging-tour should not accept such raw, unmodified substances as corn, clumps of corn, cakes of corn, sesamum, ground sesamum, or cakes of sesamum.

Jaina Sutras Part I, passage 1280

A monk or a nun should not resolve to go farther than half a Yo^ana to get a bowl.

Jaina Sutras Part I, passage 903

When a monk or a nun on entering the abode of a householder sees that the first portion of the meal is being thrown away 1 or thrown down, or taken away, or distributed, or eaten, or put off, or has already been eaten or removed ; that already other Sramanas and Brdhmawas, guests, paupers, and beggars go there in great haste; (they might think), ' Hallo ! I too shall go there in haste/ As this would be sinful, they should not do so. (i)

Jaina Sutras Part I, passage 60

4 He is usually called only Seniya or reika ; the full name is given in the Dasasrutaskandha, Weber, Ind. Stud. XVI, p. 469.

Jaina Sutras Part I, passage 1955

3. During the Paj^usan monks or nuns are allowed^ to go and return, for the sake of collecting alms, notj farther than a Yo^ana and a Kro^a (from their] lodgings). (10) If there is (in their way) an always flowing river which always contains water, they are not allowed to travel for a Yo^iana and a Krnsa. (IT) But if the river is like the Erivatt near Ku^ala, such that it can be crossed by putting one foot in the water and keeping the other in the air, there it is allowed to travel for a Yq^ana and a Krnsa. (12) But where that is impossible, it is not allowed to travel for a Yo^ana and a Kro^a. (13)

Jaina Sutras Part I, passage 938

A monk or a nun on a begging-tour should not accept food, &c., which a layman, for the sake of the mendicant, has taken from a granary or vault by contorting himself up and down and horizontally; thinking that such-like food is brought from under- ground l . (2)

Jaina Sutras Part I, passage 663

acting sinfully against all sorts of living beings ; or that thou preparest pleasant lodgings for me. O long- lived householder! I have given up this, because it is not to be done. (2) A mendicant may exert himself, &c. (first sentence of i). A householder, without betraying his intention, may approach him who stays in some one of the above-mentioned places, and give unto him what has been taken, &c.

Jaina Sutras Part I, passage 1972

10. A monk who during the Pa^usan restricts himself to a certain number of donations 3 , is allowed to accept (e. g.) five donations of food, and five of drink ; or four of food, and five of drink ; or five of food, and four of drink. He may accept one dona- tion of salt for seasoning his meat 4 . He should

Jaina Sutras Part I, passage 217

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.

Jaina Sutras Part I, passage 1311

* Ogitfhe^a v& paggihe^& v&. The commentators explain these words 'to take for once' (sakrit) and < to take repeatedly' (anekajas). Later on the Guzerati commentator explains oggi*- htggti by mfige, ' he should ask.'

Jaina Sutras Part I, passage 847

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)

Jaina Sutras Part I, passage 467

4 Again a naif .rloka, unnoticed as such by the commentators.

Jaina Sutras Part I, passage 741

* I. e. of body, speech, and mind; doing, or causing, or allotting to be done.

Jaina Sutras Part I, passage 1467

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

Jaina Sutras Part I, passage 2006

8 Halikd, explained by gr/hakokila, which I take to mean the same as gr/hagolikfi, a kind of lizard ; and vrdhmawi, a kind of wasps, ditto, of lizards.

Jaina Sutras Part I, passage 1902

All these eleven Ga^adharas of the Venerable Ascetic Mahivlra, who knew the twelve Ang^s, the fourteen Pftrvas, and the whole SiddMnta of the Cabins, died, &c. (all down to) freed from all pains in Rd^agreha after fasting a month without drink- ing water. The Sthaviras Indrabhftti and Arya Sudharman both died after the Nirv4a of Mahd- vlra. The Nirgrantha .Srama^as of the present time are all (spiritual) descendants of the monk Arya Sudharman, the rest of the Gawadharas left no descendants. (2)

Jaina Sutras Part I, passage 1457

Three hundred and eighty-eight krores and eighty lacks were given in one year. iii.

Jaina Sutras Part I, passage 98

Indeed the Buddhistical and Gaina traditions about Mah&vira, the circumstances in, and the people with whom he lived, so very well tally with, complete and correct each other that the most natural and plausible way to account for this fact, which our preceding inquiry has established, seems to be that both traditions are, in the main, independent of each other, and record what, at the time of their attaining a fixed form, was regarded as historical truth.

Jaina Sutras Part I, passage 452

A sage adopting a life of wisdom, should treat his gross body roughly.

Jaina Sutras Part I, passage 1634

1 This word, corresponding to the Greek fyvdpiov, proves the late composition of this part of the Kalpa Sfitra.

Jaina Sutras Part I, passage 433

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.

Jaina Sutras Part I, passage 315

with these Kalyd;*akas that the Lives of the Ginas are chiefly concerned, and this fact seems to prove that the custom of mentioning the Kaly^akas in the worship of the Tirthakaras is a very old one ; for otherwise it would be impossible to conceive what could have induced an author to treat so largely of so barren a subject as has been done in the Kalpa Stitra.

Jaina Sutras Part I, passage 963

A monk or a nun on a begging-tour should not accept any such-like raw unmodified substances as sugar-cane, which is full of holes, or withering or peeling off or corroded by wolves ; or the points of reeds or the pulp of plantains. (12)

Jaina Sutras Part I, passage 1633

5. Then she saw, coming down from the firma- ment, a garland charmingly interwoven with fresh Manddra flowers. It spread the delicious smell of A"ampaka 3 , A^oka 4 , N&ga 5 Punn&ga 6 , Priyangu 7 ,

Jaina Sutras Part I, passage 818

diseases. Whether wounded or not wounded, he desired not medical treatment, (i) [ Purgatives and emetics, anointing of the body and bathing, shampooing and cleansing of the teeth do not behove him, after he learned (that the body is something unclean). (2)

Jaina Sutras Part I, passage 1315

Having got possession of some place in a tra- veller's hall, &c., a mendicant might ask from a householder or his sons the loan of a needle or a Pippalaka 2 or an ear-picker or a nail-parer, he should not give or lend it to somebody else ; but

Jaina Sutras Part I, passage 709

This is the truth : speaking truth, free from pas- sion, crossing (the sawsra), abating irresoluteness, knowing all truth and not being known, leaving this frail body, overcoming all sorts of pains and troubles through trust in this (religion), he accomplishes this fearful (religious death). Even thus he will in due time put an end to existence. This has been adopted by many who were free from delusion ; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (5)

Jaina Sutras Part I, passage 1117

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)

Jaina Sutras Part I, passage 1260

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)*

Jaina Sutras Part I, passage 1023

A monk or a nun on a begging-tour should not use, for religious postures, a lodging-place used by the householder, in which there are women, children, cattle, food, and drink. This is the reason : A mendi- cant living together with a householder's family may have an attack of gout, dysentery, or vomiting ; or some other pain, illness, or disease may befall him ; the layman might, out of compassion, smear or anoint the mendicant's body with oil or ghee or butter or grease, rub or shampoo it with perfumes, drugs, lodhra, dye, powder, padmaka, then brush or rub it clean ; clean, wash, or sprinkle it with hot or cold water, kindle or light a fire by rubbing wood on wood ; and having done so, he might dry or warm (the mendicant's body).

Jaina Sutras Part I, passage 1190

that the moment aft^r it has been uttered, the spoken speech is speech in (subsequent) non-existence. (5)

Jaina Sutras Part I, passage 539

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)

Jaina Sutras Part I, passage 1684

Surrounded by many chieftains, satraps, kings, princes, knights, sheriffs, heads of families, ministers, chief ministers, astrologers, counsellors, servants, dancing masters, citizens, traders, mer- chants, foremen of guilds, generals, leaders of cara-

Jaina Sutras Part I, passage 1136

One should not think so or speak so ; but undis- turbed, the mind not directed outwardly, one should collect one's self for contemplation ; then one may circumspectly complete one's journey by the boat on the water.

Jaina Sutras Part I, passage 873

1 This stands for &hdkammiya and uddesiya, pure and impure food prepared for a mendicant.

Jaina Sutras Part I, passage 858

A monk or a nun on a begging-tour should not accept food, &c., in the following case : when, on the eighth or paushadha day, on the beginning of a fortnight, of a month, of two, three, four, five, or six months, or on the days of the seasons, of the junction of the seasons, of the intervals of the seasons, many 6rama;zas and Br^hma^as, guests, paupers, and beggars are entertained with food, &c., out of one or two or three or four vessels, pots, baskets, or heaps of food ; such-like food which has been pre- pared by the giver, &c., (all down to) not tasted of, is impure and unacceptable. But if it is prepared by another person, &c. (see first lesson, 13), one may accept it; for it is pure and acceptable, (i)

Jaina Sutras Part I, passage 1573

' O beloved of the gods, what, to be sure, will be the happy result portended by these fourteen illus- trious, &c., great dreams ?' (7)

Jaina Sutras Part I, passage 1409

If he perfumes or fumigates them with any sort of incense; (8)

Jaina Sutras Part I, passage 1677

feet, who were well acquainted with the best qualities of the practices of anointing, kneading, and stretching ; well trained, skilful, excel- lent, expert, intelligent, and never tiring. When by this fourfold agreeable treatment of the body the king's bones, flesh, skin, and hair had been bene- fited, and his fatigues banished, he left the hall for gymnastic exercises, (60) and entered the bathing- house.

Jaina Sutras Part I, passage 666

Those who having, with or without the mendi- cant's knowledge, brought together fetters l , become angry (on the monk's refusal) and will strike him, saying: Beat, kill, cut, burn, roast, tear, rob, despatch, torture him ! But the hero, come to such a lot, will bravely bear it, or tell him the code of conduct, considering that he is of a different habit ; or by guarding his speech he should in due order examine the subject, guarding himself.

Jaina Sutras Part I, passage 1159

1 SvaAakrm v& para&kr&u v. My translation is merely a guess,

Jaina Sutras Part I, passage 864

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

Jaina Sutras Part I, passage 209

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?

Jaina Sutras Part I, passage 867

2 Sa*kha</i, somewhere explained odanapdka, cooking of rice ; in the commentary the following etymology is given : sa/n- kham/yante virddhyante pramno yatra s& sa/wkharfi. But the Guzerati commentator explains it : gihbm gha& gan nimitti dhira kelviva bha*.

Jaina Sutras Part I, passage 189

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.

Jaina Sutras Part I, passage 1226

A monk or a nun, putting aside wrath, pride, deceit, and greed, considering well, speaking with precision, what one has heard, not too quick, with discrimination, should employ language in modera- tion and restraint.

Jaina Sutras Part I, passage 1788

During the thirteenth year, in the second month of summer, in thelourth fortnight, the light (fort- night) of VaL&kha, on its tenth day, when the shadow had turned towards the east and the first wake was over, on the day called Suvrata, in the Muhftrta called Vi^aya, outside of the town <SWmbhikagr&ma on the bank of the river RigiipAlika, not far from an old temple, in the field of the householder S4m4ga^ under a Sal tree, when the moon was in conjunction with the asterism Uttaraphalguni, (the Venerable One) in a squatting position with joined heels, exposing himself to the heat of the sun, after fasting two and a half days without drinking water, being engaged in deep meditation, reached the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete, and full.

Jaina Sutras Part I, passage 1171

us!' The mendicant should not tell it, nor show it, he should not comply with their request, but look on silently, or, though knowing it, he should say that he did not know. Then he may circumspectly wander from village to village. (8)

Jaina Sutras Part I, passage 586

Some not instructed (in the true law) make (only a show) of good conduct ; some, though instructed,

Jaina Sutras Part I

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