Jaina Sutras Part I, passage 1465

Then he went where the Venerable Ascetic Mahi- vtra was, and thrice circumambulating him from left to right, he praised and worshipped him. Leading him to the divine pavilion, he softly placed him with the face towards the east on the throne, anointed him with hundredfold and thousandfold refined oil, with perfumes and decoctions, bathed him with pure water, and rubbed him with beautifying cool sar>dal 2 , laid on a piece of cloth worth a lack.

Jaina Sutras Part I, passage 733

He should not lie on sprouts of grass, but in- specting the bare ground he should lie on it.

Jaina Sutras Part I, passage 1344

8 S&gfiriya, s&gSrika. It is explained .rayyStara, host. His dominion is shampasfiladi.

Jaina Sutras Part I, passage 1772

a month wore clothes ; after that time he walked about naked, and accepted the alms in the hollow of his hand For more than twejvg__years the Venerable Ascetic Mah&vira neglected his jx>dy and abandoned the care of it ; he with equanimity bore, underwent, and suffered all pleasant or un- pleasant occurrences arising from divine powers, men, or anirtials. (117)*

Jaina Sutras Part I, passage 1214

A monk or a nun, seeing any sort of cows (or oxen), should not speak about them in this way : * These cows should be milked or tamed or covered, should draw a waggon or car ;' considering well, they should not use such sinful, &c., language. (9)

Jaina Sutras Part I, passage 43

thirdly, in the last clause, in the singular. Buddhaghosa explains this by saying that there were two villages of the same name on the shore of the same piece of water.' The plural jy^tika denotes, in my opinion, the Kshatriyas, the singular is the adjective specifying Gm^akavasatha, which occurs in the first mention of the place in the Mahaparinibb&ia-Sutta and in the Mahavagga VI, 30, 5, and must be supplied in the former book wherever Nadika is used n the singular.

Jaina Sutras Part I, passage 274

Buddhism, as can be expected from any sect. We must leave to future researches to work ovit the details, but I hope to have removed the doubts, entertained by some scholars, about the independence of the Gaina religion and the value of its sacred books as trustworthy documents for the elucidation of its early history.

Jaina Sutras Part I, passage 1348

I shall choose something inanimate 4 , and lean against it; changing the position of the body, and moving about a little, I shall stand there.

Jaina Sutras Part I, passage 1977

4 The one donation of salt is meant to make up the five donations to which the monk confines himself. But he should not reckon

Jaina Sutras Part I, passage 803

In \.dk& (happened) to him many dangers. Many natives attacked him. Even in the faithful part of the rough country 2 the dogs bit him, ran at him. (3)

Jaina Sutras Part I, passage 1758

Before the Venerable Ascetic Mahdvlra had adopted the life of a householder (i.e. before his marriage) he possessed supreme, unlimited 1 , unim- peded knowledge and intuition. The Venerable Ascetic Mahvtra perceived with this his supreme unlimited knowledge and intuition that the time for his Renunciation 2 had come. He left his silver, he left his gold, he left his riches, corn, majesty, and kingdom ; his army, grain, treasure, storehouse, town, seraglio, and subjects ; he quitted and rejected his real, valuable property, such as riches, gold, pre- cious stones, jewels, pearls, conches, stones, corals, rubies, &c. ; he distributed presents through proper persons, he distributed presents among indigent persons, (iia) 3

Jaina Sutras Part I, passage 2098

Prabhasa, name of a Gawadhara, 286. Prabhava, name of a Sthavira, 287. Pragma, name of a gotra, 287, 288. Praata Kalpa, 271. PrajnavShanaka, name of a Kula,

Jaina Sutras Part I, passage 1960

Having obtained the quantity ordered, he should say, ' No more ! ' Perchance (the giver of food) might ask, ' Why do you say so, Sir?' (Then he should answer), ' Thus much is required for the sick man/ Perchance, after that answer the other may say, ' Take it, Sir ! You may after (the sick man has got his share) eat it or drink it/ Thus he is allowed to accept it, but he is not allowed to accept it by pretending that it is for the sick man. (18)

Jaina Sutras Part I, passage 654

1 This and the following paragraph are extremely difficult to translate. I have translated the words according to the scholiast, and supplied what he supplies ; but his interpretation can scarcely bo reconciled with the text.

Jaina Sutras Part I, passage 112

Therefore instead of seeing in the Buddhists the originals, and in the Gainas the imitators, with regard to the erection of temples and worship of sta- tues, we assume that both sects were, independently from each other, brought to adopt this practice by the perpetual and irresistible influence of the religious development of the people in India.

Jaina Sutras Part I, passage 1770

When the moon was in conjunction with the asterism Uttaraphal- gunt, he, after fasting two and a half days 1 without drinking water, put on a divine robe, and quite alone, nobody else being present, he tore out his hair and leaving the house entered the state of houselessness. (n6) 2

Jaina Sutras Part I, passage 1779

There were no obstacles anywhere for the Vene- rable One. The obstacles have been declared to be of four kinds, viz. with regard to matter, space, time, affects. With regard to matter : in

Jaina Sutras Part I, passage 2109

Sautapuka, name of a Sakha, 290. Sciences, seventy-two, 282. Self, the Knower, 50. Sena, 289. Senika, 293.

Jaina Sutras Part I, passage 1437

In that period, in that age, once upon a time, after the lapse of nine complete months and seven and a half days, in the first month of summer, in the second fortnight, the dark (fortnight) of Afaitra, on its thirteenth day, while the moon was in conjunction with Uttaraphalgunl, the Kshatriy&^t Tri^ald, per- fectly healthy herself, gave birth to a perfectly healthy (boy), the Venerable Ascetic Mahdvlra. (6)

Jaina Sutras Part I, passage 476

Aware of the punishment, commits no sin ; Wisely avoid the top and the root 2 l Cutting them off, he knows himself free from

Jaina Sutras Part I, passage 1463

dvtpa at the northern Kshatriya part of the place Kiw</apura ; in the north-eastern quarter of it they suddenly halted. (18)

Jaina Sutras Part I, passage 507

He who conquers one (passion), conquers many; and he who conquers many, conquers one. ' Know- ing the misery of the world ' rejecting the connection with the world, ' the heroes go on the great journey, 1 they rise gradually ; ' they do not desire life/ (2)

Jaina Sutras Part I, passage 1812

In that night in which the Venerable Ascetic Mahdvlra died, &c. (all down to) freed from all pains, the animalcule called Anuddhart was origi- nated : which when at rest and not moving, is not easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection, but which when moving and not at rest, is easily seen by Nirgrantha monks and nuns who have not yet reached the state of perfection. (132) On seeing this (animalcule) many Nirgrantha monks and nuns must refuse to accept the offered alms.

Jaina Sutras Part I, passage 972

When a monk or a nun on a begging-tour sees that meat or fish is being roasted, or oil cakes, for the sake of a guest, are being prepared, they should not, quickly approaching, address the house- holder ; likewise if the food is prepared for the sake of a sick person. (3)

Jaina Sutras Part I, passage 932

A monk or a nun on a begging-tour should not accept fossil salt or sea salt which a householder, for the sake of the mendicant, has ground or pounded, grinds or pounds, will grind or pound on a rock or a piece of clay containing life, &c. ; for such-like fossil salt or sea salt is impure and unacceptable. (9)

Jaina Sutras Part I, passage 885

A monk or a nun on a begging-tour should not accept such food, &c., about the acceptability or un- acceptability of which his (or her) mind has some doubts or misgivings ; for such food, &c. (5)

Jaina Sutras Part I, passage 296

The greatest difficulty in translating these parts is caused by the numer- ous technical terms, some of which remain obscure, notwith- standing the explanation of the commentary; others again are simply transcribed into Sanskrit by the scholiast, and seem to require no definition to be understood by the modern Gainas. But it is different with us, who are fre- quently reduced to guessing at the meaning of techni- calities which a Yati could explain at once.

Jaina Sutras Part I, passage 181

Yet I may be allowed to offer my opinion on this dark point, I assume that Siddhartha had two wives, the Brahma/if Devnandi, the real mother of Mah^vira, and the Kshatriy&i! Trisali ; for the name of the alleged husband of the former, viz. .Rt'shabhadatta, cannot be very old, be- cause its Prakrit form would in that case probably be Usabhadinna instead of Usabhadatta. Besides, the name is such as could be given to a Gaina only, not to a Brahman.

Jaina Sutras Part I, passage 1375

A monk or a nun should not ease nature in fresh clay pits, fresh pasture grounds for cattle, in meadows or quarries. (19)

Jaina Sutras Part I, passage 2106

Revatika, name of a park, 277. Ri^upalika, name of a river, 263. Rohagupta, 290. Roharca, 290. Rudra, 92.

Jaina Sutras Part I, passage 1166

A monk or a nun, wandering from village to village together with the master or teacher, might be met on the road by travellers and asked: 'O long- lived .Srama#a! who are you ? whence do you come, and where do you go ?' The master or teacher may answer and explain ; but whilst the master or teacher answers and explains, one should not mix in their conversation. Thus they may wander from vil- lage to village with a superior priest 1 . (5)

Jaina Sutras Part I, passage 1551

The great vows which are called the place of peace, the great teachers, and the producers of dis- . interestedness have, in all quarters of the earth, been proclaimed by the infinite Gana, the knowing one 8 , as light, illumining the three worlds, (repels) darkness. (6)

Jaina Sutras Part I, passage 2125

226, &c., 286, 288, 290, 294. Visish*Mya, name of a 5^kha, 292. Vasudeva, 225.

Jaina Sutras Part I, passage 156

1 AHrahga SOtra II, i, 7, 6, and 8th Lesson. 8 Baudhayana II, 10, 17, 10.

Jaina Sutras Part I, passage 599

He who is awakened amongst men, preaches; the man to whom all these classes of lives are well known, preaches the unparalleled wisdom. He praises the road to liberation for those who well exert themselves, who have forsworn cruelty, are zealous and endowed with knowledge. Thus some great heroes are victorious ; but, look, some others who are wanting in control do not understand (the welfare of) their souls. Thus I say. ( i )

Jaina Sutras Part I, passage 1290

A monk or a nun may beg for a bowl which has been used by the former owner or by many people. If they beg for it, &c. (see 5).

Jaina Sutras Part I, passage 519

' Those also who are afflicted and careless ' (will be instructed). I say this as a truth. There is nothing secure from the mouth of death. Those who are led by their desires, who are the tabernacle of fraud, ' who seized by Time dwell in the heap (of karman)/ are born again and again. [Many who are again and again (immersed) in delusion, (will

Jaina Sutras Part I, passage 422

1 The meaning seems to be : If people do not know that pleasure and pain are the result of their own works, c.

Jaina Sutras Part I, passage 32

The Gainas, both ^SVetAmbaras and Digambaras, state that Mahavira was the son of king Siddhartha of Ku;/</a- pura or Ku;^agrama. They would have us believe that Ku;/*/agrama was a large town, and Siddhartha a powerful monarch. But they have misrepresented the matter in overrating the real state of things, just as the Buddhists did with regard to Kapilavastu and Suddhodana.

Jaina Sutras Part I, passage 144

1 8. c He shall wear a cloth to cover his nakedness 3 .' The Gaina rules about dress are not so simple ; for they allow a Gaina to go naked or to wear one, two, or three garments, but a young, strong monk should as a rule wear but one robe 4 , Mahavira went about naked 5 , and so did the t/inakalpikas, or those who tried to imitate him as much as possible. But they also were allowed to cover their nakedness 6 .

Jaina Sutras Part I, passage 498

What is discontent and what is pleasure ? not sub- ject to either, one should live ;

Jaina Sutras Part I, passage 225

I do not maintain that the sacred books of the Gainas were originally written in books, for the same argument which has been brought forward to prove that the Buddhist monks could have had no MSS., as they are never men- tioned in their sacred books, in which c every movable thing, down to the smallest and least important domestic utensils, is in some way or other referred to 1 ,' the same argument, I say, holds good with regard to the Gainas as long as the

Jaina Sutras Part I, passage 2097

Plants, endowed with intellect, 10. Players and other performers, 253. Policemen, 252. Poshadha, 266.

Jaina Sutras Part I, passage 1825

Since the time that the Venerable Ascetic Mah- vlra died, &c. (all down to) freed from all pains, nine centuries have elapsed, and of the tenth century this is the eightieth year. Another redaction has ninety-third year (instead of eightieth) 1 . (148)

Jaina Sutras Part I, passage 1372

A monk or a nun should not ease nature in gardens, parks, woods, forests, temples, or wells. (14) A monk or a nun should not ease nature in towers, pathways, doors, or town gates. (15)

Jaina Sutras Part I, passage 1295

The householder may say (to the mendicant) : 4 O long-lived .Srama#a ! stay a while till they have cooked or prepared our food, &c., then we shall give you, O long-lived one ! your alms-bowl filled with food or drink ; it is not good, not meet that a mendi- cant should get an empty alms-bowl/ After con- sideration, the mendicant should answer : 4 O long- lived one ! (or, O sister !) it is indeed not meet for me to eat or drink food &c. which is ddhkarmika ; do not cook or prepare it; if you want to give me anything, give it as it is. After these words the householder might offer him the alms-bowl filled with food or drink which had been cooked or pre- pared : he should not accept such an alms-bowl, for it is impure and unacceptable. (10)

Jaina Sutras Part I, passage 1624

1. Then Trisala saw in her first dream a fine, enor- mous elephant, possessing all lucky marks, with strong thighs and four mighty tusks ; who was whiter than an empty great cloud, or a heap of pearls, or the ocean of milk, or the moon-beams, or spray of water, or the silver mountain (VaitA^ya) ; whose temples were perfumed with fragrant musk- fluid, which attracted the bees ; equalling in dimension the best elephant of the king of the gods (Airivata); uttering a fine deep sound like the thunder of a big and large rain-cloud. (33)

Jaina Sutras Part I, passage 2110

ShaWa vana, name of a park, 259. Siddha, epithet of Mahavira, 264.

Jaina Sutras Part I, passage 84

Comparing this outline of Mahavira's life with that of Buddha's, we can detect little or nothing in the former which qan be suspected as having been formed after the latter by tradition. The general resemblance between the lives of both is due to their being lives of ascetics, which from the nature of the things must present some uniformity, which certainly will appear greater to the mind of a European historian of our times than to that of an ancient Hindu.

Jaina Sutras Part I, passage 1204

1 This prohibition to use the word god in such phrases as the god (deva) rains, is a curious instance of the rationalism of the early Gainas. As they were allowed to speak nothing but the truth, they were enjoined not to say, ' the god rains/ but ' the air rains/