Jaina Sutras Part I, passage 779

Knowing measure in eating and drinking, he was not desirous of delicious food, nor had he a longing for it. A sage should not rub his eyes nor scratch his body. (19)

Jaina Sutras Part I, passage 1810

8 It is not clear what is intended by this Graha, the thirtieth in the list of Grahas. Stevenson supposes it to have been a comet appearing at that time. There was a comet at the time of the battle of Salamis, as Pliny tells us, Hist. Nat. II, 25, which would answer pretty well as regards chronology. But it had the form of a horn and not that of a heap of ashes. We must therefore dismiss the idea of identifying it with the Graha in question, and confess that we are at a loss to clear up the mystery of this Graha.

Jaina Sutras Part I, passage 178

Buddha, in his first sermon at Benares, speaks of his reli- gion as that yass' atth&ya kulaputtS, sammad eva agcirasma anagciriyaw pabba^anti: for the sake of which sons of noble families leave the house and enter the state of houselessness 1 . That the (Gainas too gave the Kshatriyas the preference over the Br&hmans is proved by that curious legend about the transfer of the embryo of MaMvira from the womb of the Brihma^i Devinandcl to* that of the Kshatriyam Truala, it being alleged that a Brcthma;zi or another woman of low family was not worthy to give birth to a Tirthakara 2 .

Jaina Sutras Part I, passage 1026

Hence it has been said to the mendicant, &c., that he should not use, for religious postures, &c., a lodging-place used by the householder. (9)

Jaina Sutras Part I, passage 811

As an elephant at the head of the battle, so was Mahdvtra there victorious. Sometimes he did not reach a village there in Lrt%a. (8)

Jaina Sutras Part I, passage 90

I have dwelt so long on the subject of Mahcivira's life ?n order to make the reader acquainted with facts which must decide the question whether the origin of Gainism was independent of Buddhism or not. Though most scholars do not go the length of denying that Mah&vira and Buddha were different persons, yet some will not admit that this decides the question at issue.

Jaina Sutras Part I, passage 558

The careless stand outside, the careful lead a reli- gious life. Maintain rightly this state of a sage. Thus I say. (5)

Jaina Sutras Part I, passage 1269

If a single mendicant borrows for a short time a robe 2 (from another mendicant) and returns after staying abroad for one, two, three, four, or five days,

Jaina Sutras Part I, passage 634

Some, turning from (control), assign its difficulty as their reason (for doing so) 1 ; others, falling from the pure knowledge and defiling the creed, though not without devotion, for the love of life change (their vows). ' When they feel the hardships (of a religious life) they slide back, for their love of life/ Their leaving the world is a bad leaving, (t)

Jaina Sutras Part I, passage 182

I therefore make no doubt that .Rtshabhadatta has been invented by the Gainas in order to provide Devananda with another husband. Now Siddhartha was connected with persons of high rank and great influence through his marriage with Trisald. It was, therefore, probably thought more profitable to give out that MahivJra was the son, and not merely the step-son of Trisala, for this reason, that he should be entitled to the patronage of her relations.

Jaina Sutras Part I, passage 2073

/Tirana, name of a Ga*a, 291. . &6aluya, or ATMiluya. See Roha-

Jaina Sutras Part I, passage 1705

Thus saying he accepted the true meaning of the dreams, and honoured the interpreters of dreams with praise and plenty of food, flowers, perfumes, garlands, and ornaments. He made them a present in keeping with their station in life l and dismissed them. (83)

Jaina Sutras Part I, passage 1989

But if there is a fifth person, a male or female novice, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. (38) During the Pa^^usan, &c. (see 32, down to) tree. It is not allowed that there at the same place should stand together a monk and a lay woman, &c. (through the four cases as in 28).

Jaina Sutras Part I, passage 1001

Now follows the second rule for begging food. The hand and the vessel are wet. The rest as in the preceding rule. That is the second rule for begging food. (4)

Jaina Sutras Part I, passage 1861

The Arhat Arish/anemi for fifty-four days neg- lected his body, &c. (see $ 117-120). During the fifty-fifth day it was in the third month of the rainy season, in the fifth fortnight, the dark fortnight of A-rvina, on its fifteenth day, in the last part of the day, when the moon was in conjunction with the asterism /ifitrS. (Arish/anemi) under a Ve/asa 2 tree on the summit of mount Girndr 3 , after fasting three and a half days without drinking water, &c., obtained infinite, &c., highest knowledge and in- tuition called Kevala, &c. (see 121, down to) moment. (174)

Jaina Sutras Part I, passage 1790

men y and demons : whence they come, whither they go, whether they are born as men or animals (>fcyavana) or become gods or hell-beings (upapdda), the ideas, the thoughts of their minds, the food, doings, desires, the open and secret deeds of all the living beings in the whole world ; he the Arhat, for whom there is no secret, knew and saw all conditions of all living beings in the world, what they thought, spoke, or did at any mo- ment (isi) 1

Jaina Sutras Part I, passage 643

Not neglecting tranquillity, indifference, patience, liberation, purity, uprightness, gentleness, and free- dom from worldly cares 6 , one should, with due con- sideration, preach the law of the mendicants to all sorts of creatures. (3)

Jaina Sutras Part I, passage 1993

15. During the Paggusan monks or nuns are not allowed to take their meals as long as their body is wet or moist. (42)

Jaina Sutras Part I, passage 671

One free from passions understands perfectly the bright one 2 , knowing birth in the upper and nether regions.

Jaina Sutras Part I, passage 1588

1 I. e. of that part of it which lies to the south of mount Meru. 1 According to the commentators, wearing clothes resembling the dustless sky.

Jaina Sutras Part I, passage 920

When a monk or a nun on a begging- tour per- ceives that a .Srama;za or Brhma#a, a beggar or guest has already entered the house, they should not overtake them and address (the householder) first. Knowing this, they should go apart and stay where no people pass or see them. But when they per- ceive that the other has been sent away or received alms, and has returned, they may circumspectly enter the house and address the householder.

Jaina Sutras Part I, passage 1683

In short, the king was like the tree granting all desires, decorated and orna- mented ; an umbrella, hung "with wreaths and gar- lands of Kori/a flowers, was held above him. He was fanned with white excellent chowries, while his appearance was greeted with auspicious shouts of victory.

Jaina Sutras Part I, passage 80

From the Buddhist Pi/akas it appears, as we have seen above, that Mahdvira's followers were very numerous in VaLrali, a fact that is in perfect accordance with what the Gainas relate about his birth in the vicinity of that town, and which at the same time well agrees with his connection with the chief magistrate of the place. In addition to this, some tenets of the Niga/^as, e.g.

Jaina Sutras Part I, passage 935

A monk or a nun on a begging-tour should not accept food, &c., which has been placed on a post or pillar or beam or scaffold or loft 1 or platform or roof or some such-like elevated place; for such food fetched from above is impure and unacceptable. The Kevalin says : This is the reason : The layman might fetch and erect a stool or a bench or a ladder or a handmill, get upon it, and getting upon it fall or tumble down. Thus he might hurt liis foot or arm or breast or belly or head or some other part of his body ; or he might kill or frighten or bruise or smash or crush or afflict or pain or dislocate all sorts

Jaina Sutras Part I, passage 734

Without any comfort and food, he should there bear pain. (13)

Jaina Sutras Part I, passage 445

A heretic 1 professes to cure (the love of pleasure), while he kills, cuts, strikes, destroys, chases away, resolves to do what has not been done before. To whom he applies the cure enough of that fool's affection 2 ; or he who has (the cure) applied, is a fool. This does not apply to the houseless. Thus I say. (6)

Jaina Sutras Part I, passage 1856

In that period, in that age, in the fourth month of the rainy season, in the seventh fortnight, the dark (fortnight) of Krttika, on its twelfth day, the Arhat Arish/anemi descended from the great Vim^na, called Apardfita, where he had lived for thirty-six Sdgaropamas, here on the continent (Sambtidvlpa, in Bharatavarsha, in the town of .Sauripura 1 , and in the middle of the night when the moon was in conjunc- tion with the asterism JK\\.r&, he took the form of an embryo in the womb of the queen .Sivi, wife of the king Samudravi^aya, &c. (the seeing of the dreams, the accumulation of riches, &c., should be repeated here). (171)

Jaina Sutras Part I, passage 1543

attached to them. (The rest as above. Substitute feel and touch.)

Jaina Sutras Part I, passage 997

1 This is the way in which the commentator construes the sen- tence. There is some confusion in the text, which cannot easily be removed.

Jaina Sutras Part I, passage 774

The Venerable One understands thus : he who is under the conditions (of existence) 2 , that fool suffers pain. Thoroughly knowing (karman), the Venerable One avoids sin. (14)

Jaina Sutras Part I, passage 390

1 I.e. his present life; for the birth in Sryakshetra and in a noble family is difficult to obtain in this Sa/wsSra. * Patteya^i, singly, with regard to the living beings.

Jaina Sutras Part I, passage 746

Having examined a spot of bare ground he should remain there ; stay O Brhma#a ! (20)

Jaina Sutras Part I, passage 173

But if Biihler should be wrong in his estima- tion of the time when those codes of sacred laws were composed, and if they should turn out to be younger than the rise 6f Buddhism, they certainly cannot be so by many centuries. Even in that case, which is not a probable one, those lawgivers are not likely to have largely borrowed from the Buddhists whom the Brihrnans at that time must have despised as false pretenders of a recent origin.

Jaina Sutras Part I, passage 649

Those whom lust conquers, sink ; therefore do not shrink from the hard (control)! He who knows (and renounces) perfectly and thoroughly these inju- rious acts, from whom the injurers do not shrink 1 9 ' who has shaken off wrath, pride/ delusion, and greed, c he is called a removed one/ Thus I

Jaina Sutras Part I, passage 766

For some it is not easy (to do what he did), not to answer those who salute ; he was beaten with sticks, and struck by sinful people. (7)

Jaina Sutras Part I, passage 1685

vans, messengers, and frontier-guards, he the lord and chief of men, a bull and a lion among men, shining with excellent lustre and glory, lovely to behold like the moon emerging from a great white cloud in the midst of the flock of the planets and of brilliant stars and asterisms left the bathing-house, (61) entered the exterior hall of audience and sat down on his throne with the face towards the east. (62)

Jaina Sutras Part I, passage 594

' Examining the whirlpool 5 , a man, versed in the sacred lore, should keep off from it/ Leaving the world to avert the current (of sin), such a great

Jaina Sutras Part I, passage 1495

they come, where they go, whether they are born as men or animals (yavana), or become gods or hell- beings (upapida) ; their food, drink, doings, desires, open and secret deeds, their conversation and* gossip, and the thoughts of their minds ; he saw and knew all conditions in the whole world of all living beings. (26)

Jaina Sutras Part I, passage 1235

A monk or a nun may beg for clothes specifying (their quality), viz. wool, silk, hemp, palm-leaves, cotton, Arkattila. If they beg for them, or the house- holder gives them, they may accept them ; for they are pure and acceptable.

Jaina Sutras Part I, passage 1314

Having got , possession of some place (in a tra- veller's hall, &c.), a mendicant should offer a foot- stool or bench or bed or couch, which he himself has begged, to any fellow-ascetics arriving there who follow other rules than he, yet are zealous brethren ; but he should not offer them anything of which he has taken possession for the sake of somebody else. (4)

Jaina Sutras Part I, passage 1630

adorned by a circular navel, and contained a lovely row of hairs (black as) collyrium, bees, or clouds, straight, even, continuous, thin, admirable, handsome, soft, and downy. Her waist, which contained the three folds, could be encompassed with one hand. On all parts of her body shone ornaments and trin- kets, composed of many jewels and precious stones, yellow and red gold.

Jaina Sutras Part I, passage 409

3 Another reading mentioned by the commentator is piySyayS, fond of themselves.

Jaina Sutras Part I, passage 637

1 They do not upbraid their teachers, and hence are not guilty of the second folly.

Jaina Sutras Part I, passage 1771

1 I. e. taking only one meal in three days. He fasted therefore two continuous days and the first part ofjthe third. f Cf. AHrihga Sfitra II, 15, 22.

Jaina Sutras Part I, passage 2088

Nagar^una, 32 n 2. Nagila, name of a Sthavira, 288. Nakshatra, name of a Sthavira, 294. Nalanda, name of a town, 264. Name and gotra, Karman relating to,

Jaina Sutras Part I, passage 1161

A monk or a nun on the pilgrimage, on whose way there are marshes, pasture-grounds, moats, forti- fied places, thickets, strongholds in thickets, woods, mountains, strongholds on mountains, caves 1 , tanks, lakes, rivers, ponds, lotus ponds, long winding ponds, water-sheets, rows of water-sheets, should not look at them holding up their arms, &c. (see i). (2)

Jaina Sutras Part I, passage 786

He sometimes lodged in travellers' halls, garden- houses, or towns ; sometimes on a burying-ground, in relinquished houses, or at the foot of a tree. (3)

Jaina Sutras Part I, passage 788

1 SMhka remarks : ' This verse has not been explained by the author of the old /ik&. Why? Either because it offers no difficulty, or because it was wanting. Yet it is found in the MSS. of the text alone. We do not exactly know the reason/ Which old /ikd is meant by SilSnka we cannot tell with certainty. It scarcely can be the A'ftrm, for in the Bombay MS. of it the text of the verse in question is given, but no explanation beyond the words: es& is is (given as an answer to) a question.

Jaina Sutras Part I, passage 2071

.Kaitra, name of a month, 273, 282. ATakravartin, 225. ATampS, name of a town, 262. ATampiyik, name of a Sikha, 291. ATandana, name of a nun, 267. /Candanagari, name of a S^kha 1 , 290.

Jaina Sutras Part I, passage 1395

Nor to places where story-tellers or acrobats per- form, or where continuously story-telling, drama- tical plays, singing, music, performance on the Vt#4, beating of time, playing on the Ttirya, clever playing on the Pa/aha is going on ; (14)

Jaina Sutras Part I

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