Jaina Sutras Part I, passage 2079

Maharddhika, 165. Mahasuvrata, female lay votary, 278. Mahavideha, name of a country,

Jaina Sutras Part I, passage 159

There are some more precepts in BaudhHyana which bear a close resemblance to such of the ainas. * With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings 3 / This is only an amplifi- cation of the first great vow (see above). ' Means of punish- ment' is what the Gainas call weapon (jastra 4 ).

Jaina Sutras Part I, passage 533

One should mortify (one's flesh) in a low, high, and highest degree, quitting one's former connec- tions, and entering tranquillity. Therefore a hero is careful, a person of pith 2 , guarded, endowed (with knowledge, &c.), and always restrained. Difficult to go is the road of the heroes, who go whence there is no return (final liberation). Subdue blood land flesh, (i)

Jaina Sutras Part I, passage 1665

In this way he repeatedly expressed his extreme satisfaction.

Jaina Sutras Part I, passage 1775

8 This is the triad man as mind, v& speech, k&ya body. 4 Asrava.

Jaina Sutras Part I, passage 2058

name of a night, 265. Devarddhi, name of a Sthavira, 295. Dhammapada, 212 n i. Dhanagiri, name of a Sthavira, 293,

Jaina Sutras Part I, passage 437

4 Pariggaha; it might also be translated, who disowns attach- ment.

Jaina Sutras Part I, passage 2123

Vanfya, name of a Kttla, 292. Varaoatta, 277. Vardhamana, name of Mahavira,

Jaina Sutras Part I, passage 1650

moon in autumn, saw the milk-ocean, equalling in beauty the breast of Lakshml, which is white like the mass of moon-beams. Its waters increased in all four directions, and raged with ever-changing and moving, excessively high waves. It presented a splendid and pleasant spectacle as it rushed to and from the shore with its wind-raised, changeable, and moving billows, its tossing waves, and its rolling, splendid, transparent breakers. From it issued camphor-white foam under the lashing (tails) of great porpoises, fishes, whales, and other monsters of the deep 1 . Its agitated waters were in great uproar, occasioned by the vortex Gangivarta, which the vehemence and force of the great rivers pro- duced; they rose, rushed onwards and backwards, and eddied. (43)

Jaina Sutras Part I, passage 448

That sage has seen the path (to final liberation) for whom there exists no property. Knowing this, a wise man, who knows the world and has cast off the idea of the world,

Jaina Sutras Part I, passage 925

Nor should they beg, pointing with a finger at the householder, or moving him with a ringer, or threatening him with a finger, or scratching him with a finger, or praising him, or using coarse language. (3)

Jaina Sutras Part I, passage 836

But if perchance they accept of such food, unaer pressing circumstances 6 , they should go to a secluded spot, a garden, or a monk's hall where there are no

Jaina Sutras Part I, passage 1817

(all down to) freed from all pains; (144) eight hundred sages in their last birth who were happy as regards their station, happy as regards their existence 8 , lucky as regards their future. (145)

Jaina Sutras Part I, passage 249

We have seen that the oldest works in the Gaina canon are older than the GAthAs in the Lalita Vistara. As this work is said to have been translated into Chinese 65 A. D., we must place the origin of the extant Gaina literature before the beginning of our era. If we may judge about

Jaina Sutras Part I, passage 2

2, 14. THE SACRED LAWS OF THE ARYAS : in 2 vols. : Georg Buhler.

Jaina Sutras Part I, passage 457

* These words apparently form a jlota, though the third p&da is too short by one syllable ; but this fault can easily be corrected by inserting a: pa/ma*? lftha*t a sevanti. The commentators treat the passage as prose.

Jaina Sutras Part I, passage 900

together with other mendicants, enter or leave the abode of a householder to collect alms/ As this would be sinful, he should not do so. (4)

Jaina Sutras Part I, passage 92

This rather suggests to me that the ainas intentionally disowned Buddha, being driven to this extremity by the animosity of sect. The number and importance of coincidences in the tradition of either sect regarding their founders is, on the whole, overwhelming. 5

Jaina Sutras Part I, passage 54

We have traced the connection of Mah&vira's family not out of mere curiosity, which indiscriminately collects all historical facts however insignificant in themselves, but for the reason that the knowledge of this connection enables us to understand how Mahclvira came to obtain his success. By birth he as well as Buddha was a member of a feudal aristocracy similar to that of the Yadavas in the legends about Krzsh^a, or that of the Rajpoots of the present day.

Jaina Sutras Part I, passage 2021

1 After these words the text has pakkhiya arovawd, which is explained in two ways : i. every half-month the tied strings on the bed should be Untied and inspected ; the same should be done with wicker-work (Pdavaraka ; cf. Hindi daurd, * basket'); 2. every half- month prayajvfcitta should be made. The commentator Samaya- sundara says that these words are not connected with the preceding and following ones ; their import (paramartha) should be learned from a well-instructed brother (gitdrtha).

Jaina Sutras Part I, passage 1217

A monk or a nun, seeing big trees in parks, on hills, or in woods, should speak about them in this way : 4 These trees are noble, high and round, big ;

Jaina Sutras Part I, passage 1945

I revere the Kshama^rama^a Devarddhi of the KcLsyapa gotra, who wears, as it were, the jewel of the right understanding of the Sfttras, and pos- sesses the virtues of patience, self-restraint, and clemency, xiv.

Jaina Sutras Part I, passage 851

A monk or a nun on a begging-tour should not accept food, &c., from a householder whom they know to give out of respect for a Nirgrantha, in behalf of a fellow-ascetic, food, &c., which he has bought or stolen or taken, though it was not to be taken nor given, but was taken by force, by acting sinfully towards all sorts of living beings ; for such'-like food, &c., prepared by another man 2 or by the giver himself, brought out of the house or not brought out of the house, belonging to the giver or not belonging to him, partaken or tasted of, or not partaken or tasted of, is impure and unacceptable.

Jaina Sutras Part I, passage 1535

nor covetous of, nor disturbed by the agreeable or disagreeable sounds. The Kevalin says : If a Nirgrantha is thus affected by thq pleasant or unpleasant sounds, he might fall &c. (see above, IV, i).

Jaina Sutras Part I, passage 59

8 See NiraySvali Sfttra, ed. Warren, p. 22. She is commonly called by the Buddhists Vaidehi ; in r Thibetan life of Buddha her name is Srlbhadra, which reminds us of the name of -STeteka's wife Subhadra. See Schiefher in M^moires de T Academic Imp&iale de St. Petersbourg, tome iv, p. 253.

Jaina Sutras Part I, passage 1243

of his people): *O long-lived one! (or, O sister!) fetch that robe ! we shall give it the .Sramawa, and afterwards prepare one for our own use, killing all sorts of living beings.'

Jaina Sutras Part I, passage 1789

When the Venerable Ascetic Mahdvira had become a G\nz. and Arhat, he was a Kevalin, omniscient and comprehending all objects; he knew and saw all conditions of the world, of gods,

Jaina Sutras Part I, passage 1354

1 Nisihiyasattikkayaw ; * The original has the first person /fetissami.

Jaina Sutras Part I, passage 563

mandment, the wise, the passionless, he who exerts himself before morning and after evening 1 , always contemplating virtue 2 and hearing (the merit of it) will become free from love and delusion. * Fight with this (your body) ! why should you fight with anything else ?' Difficult to attain is this (human body) which is worth the fight. For the clever ones have praised the discernment of wisdom ; the fool who falls from it, is liable to birth, &c. (2) In this (religion of the (Jainas the cause of the fool's fall) has been declared (to depend) on colour 3 and killing. But a sage who walks the beaten track (to libe- ration), regards the world in a different way. 1 Knowing thus (the nature of) acts in all regards, he does not kill/ he controls himself, he is not overbearing. (3)

Jaina Sutras Part I, passage 1808

1 They were tributary to A!e/aka, king of VaLrdlf and maternal uncle of Mahavtra. Instead of Li^Aavi, which form is used by the Buddhists, the Gainas have Le/kWaki as the Sanskrit form of the Pr&krit Leaf, which may be either.

Jaina Sutras Part I, passage 431

Being not seen in buying and selling, he should not buy, nor cause others to buy, nor consent to the buying of others.

Jaina Sutras Part I, passage 322

cardinal points). (2) Similarly, some do not know whether their soul is born again and again or not ; nor what they were formerly, nor what they will be- come after having died and left this world. (3) Now this is what one should know, either by one's own knowledge or through the instruction of the highest (i. e, a Tirthakara), or having heard it from others : that he descended in an eastern direction, or in any other direction (particularised above).

Jaina Sutras Part I, passage 1563

In that period, in that age the Venerable Ascetic Mahdvlra, having on the sixth day of the fourth month of summer, in the eighth fortnight, the light (fortnight) of Ashi^a, descended from the great VimAna, the all-victorious and all-prosperous Push- pottara, which is like the lotus amongst the best things, where he had lived for twenty Sigaropamas till the termination of his allotted length of life, of his (divine nature, and of his existence (among gods); here in the continent of Gambftdvlpa, in Bharatavar- sha, when of this Avasarpwt era the Sushamasu- shamd, the Sushamd, and Sushamadu^shamS, periods, and the greater part of the Du^shamasushami period (containing a Koa&kodfi 8 of S&garopamas, less forty- two thousand years) had elapsed, and only seventy- two years, eight and a half months were left, after twenty-one Tlrthakaras of the race of Ikshv&ku and of the K^Uyapa gotra, and two of the race of Hari and of the Gautama gotra, on the whole twenty- three Ttrthakaras had appeared, the Venerable Ascetic Mahivlra, the last of the Tlrthakaras, took the form -of an embryo in the womb of DevinandA, of the G&landhardya#a gotra, the wife of the Br&h- ma#a 7?zshabhadatta, of the gotra of Koa&la, in the

Jaina Sutras Part I, passage 1629

1 Another reading noticed in the commentary has tala, upper- side of the tongue, instead of tSlu, palate. 1 Literally elevated and fat. 1 An ornament according to the commentary.

Jaina Sutras Part I, passage 942

1 The original has bho malohadaw ti na^a. Bhomaloharfais explained adhomalahr/'tam. M3,loha</a, which I translate ' fetched from above/ is the technical term for things affected by the dosha under question.

Jaina Sutras Part I, passage 424

3 The words asaw a >Ma/vda/ a vigi/;/a dhire form a trish/ubh pada.

Jaina Sutras Part I, passage 2049

Aryapadma, name of a Sakha, 293. Aryapadmila, name of a Sakha,

Jaina Sutras Part I, passage 1604

womb of the Br&hmat Devinandi of the G&landha- r&ya#a gotra/

Jaina Sutras Part I, passage 834

* Tassa appattiyaw parihara/rcto, avoiding the non-percep- tion of it, i. e. the interruption of his reflections.

Jaina Sutras Part I, passage 998

bring it.' (Then he might act as stated in i, which would be sinful.) (2)

Jaina Sutras Part I, passage 1711

and extinct, and which were hidden in villages, or mines, or scot-free towns, or towns with earth walls, or towns with low walls, or isolated towns, or towns accessible by land and water, or towns accessible either by land or by water only, or in natural strong- holds, or in halting-places for processions or for caravans, in triangular places, or in places where three or four roads meet, or in courtyards, or squares, or high roads, or on the site of villages or towns, or in drains of villages or towns, or in bazaars, or temples, or assembling halls, or wells, or parks, or gardens, or woods, or groves, or burying-places, or empty houses, or mountain caves, or hermits' cells, or secret places between walls, or in houses on an elevation, or houses for audience, or palaces.

Jaina Sutras Part I, passage 310

We cannot argue from the style of the Lives of the <9inas that that part rtiust be younger than the Rules for Yatis ; for the same difference of style occa- sioned by the diversity of the matter exists between the third Ktilz. of the A/fcdranga Stitra and the two preceding ones.

Jaina Sutras Part I, passage 466

Knowing the misery that results from action, The deluded and careless one returns to life ;

Jaina Sutras Part I, passage 964

The same holds good with regard to garlic or its leaves or stalk or bulb or integument. (13) Likewise with regard to cooked fruits of Atthiya 2 , Tinduka 3 , Vilva 4 , Srtparat 5 . (14)

Jaina Sutras Part I, passage 336

control themselves, (whilst others only) pretend to be houseless (i. e. monks, such as the Bauddhas, whose conduct differs not from that of house- holders), because one destroys this (earth-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of earth, through his doing acts relating to earth.

Jaina Sutras Part I, passage 603

1 Dbuta, literally, shaken. Compare the dhutahgas of the Buddhists. Childers' P&li Diet. s. v.

Jaina Sutras Part I, passage 574

(When a monk) with fully developed intuition and knowledge, calm, guarded, endowed (with know- ledge), always restrained, perceives (a woman tempt- ing him), he should consider within himself: what will this person do ? The greatest temptation in this world are women. This has been declared by the sage. (4)

Jaina Sutras Part I, passage 2105

Renunciation of Mahavira, 257. Retinue of a king, 243. Revati, name of a female lay votary,

Jaina Sutras Part I, passage 253

As the latter is claimed by the Digambaras for one of their teachers, and as the vSvetambaras, though doing the same,still continue the list of Sthaviras from Sambhtitavi^aya, Bhadrabahu's fellow Sthavira, not from BhadrabS.hu himself, it seems to follow that the Angas, brought together by the Sangha of P&/aliputra, formed the canon of the 6Vetambaras only, not that of the whole Gaina church.

Jaina Sutras Part I, passage 840

6 As e. g. total want of another opportunity to get suitable food during famine and sickness.

Jaina Sutras Part I

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