Jaina Sutras Part I, passage 154

25. * He shall not undertake (anything for his temporal or spiritual welfare)/

Jaina Sutras Part I, passage 358

See ! there are men who control themselves ; others pretend only to be houseless, for one destroys this (body of a plant) by bad and injurious doings, and many other

Jaina Sutras Part I, passage 1428

In this way the whole Thirteenth Lecture should be repeated here.

Jaina Sutras Part I, passage 1230

9 The first to wear in the cloister, the second and third for out- of-door, the fourth for assemblies.

Jaina Sutras Part I, passage 1399

A monk or a nun should not, for the sake of hearing sounds, go to places where there are many great temptations \ viz. where many cars, chariots, Mle^Mas, or foreigners meet. (17)

Jaina Sutras Part I, passage 1434

(2) The knowledge of the Venerable Ascetic Mah- vlra (with reference to this transaction) was three- fold : he knew that he was to descend ; he knew that he had descended ; he knew not when he was descending. For that time has been declared to be infinitesimally small. (3)

Jaina Sutras Part I, passage 683

8 The three robes allowed to a Gkina monk are two linen under garments (kshaumikakalpa) and one woollen upper garment (aunti- kakalpa). Besides these (kalpatraya), the monk possesses, 2. an alms-bowl (p&tra) with six things belonging to it, 3. a L room (ra^o- haraaa), 4. a veil for the mouth (mukhavastrikd). The alms- bowl and the articles belonging to it are specialised in the fol- lowing gdthd: pattam pattdbamdho p&ya//Aavaa*w a piyakesariyfi I pa<l& rayatt&iaa* *a goao piyan^ogo 11

Jaina Sutras Part I, passage 1532

I renounce all attachments 2 , whether little or much, small or great, living or lifeless ; neither shall I my- self form such attachments, nor cause others to do so, nor consent to their doing so, &c. (all down, to) exempt myself.

Jaina Sutras Part I, passage 1477

The Suras carried it on the eastern side, and the Asuras on the southern one; on the western side the Garudas carried it, and the Kigas on the northern side. xiii.

Jaina Sutras Part I, passage 1203

A monk or a nun, seeing any sort (of diseases), should not talk of them in this way : ' He has got boils, or leprosy, &G. (see I, 6, i, 3); his hand is cut, or his foot, nose, ear, lip is cut/ For as all such people, spoken to in such language, become

Jaina Sutras Part I, passage 2065

name of another man, 265. Indradatta (Dinna), name of a Stha- vira, 288, 292.

Jaina Sutras Part I, passage 1536

If it is impossible not to hear sounds, which reach the ear, the mendicant should avoid love or hate, originated by them.

Jaina Sutras Part I, passage 1777

A vessel, mother of pearl, life, firmament, wind, water in autumn, leaf of lotus, a tortoise, a bird, a rhinoceros, and Bhdruw^a ; I

Jaina Sutras Part I, passage 2007

8 HallohaliyS, which is declared by the commentator to be synonymous with ahiloaft, saradfi, and kakki#</i. Of these words only sara^t is known ; for it seems to be the same with Sanskrit sara/a or sara/u, c chameleon, lizard,' and Maratht sara/a, * hedge- lizard.'

Jaina Sutras Part I, passage 1396

Nor to places where quarrels, affrays, riots, con- flicts between two kingdoms, anarchical or revolu- tionary disturbances occur ; (15)

Jaina Sutras Part I, passage 491

4 One should acquire disregard of sensual enjoy- ment, being with a great one (i. e. a god) or the small 6nes (men)/ When one knows whence men come and where they go, and when both ends are out of sight 1 , one is not cut, nor slit, nor burnt, nor struck 2 (2) by any one in the whole world 3 .

Jaina Sutras Part I, passage 860

A monk or a nun on a begging-tour should not accept food, &c., in the following case : when in assemblies, or during offerings to the manes, or on a festival of Indra or Skanda or Rudra or Mukunda or demons or Yakshas or the snakes, or on a festival in honour of a tomb, or a shrine, or a tree, or a hill, or a cave, or a well, or a tank, or a pond, or a river, or a lake, or the sea, or a mine when on such-like various festivals many 6ramaas and Brdhma#as,

Jaina Sutras Part I, passage 303

The translation of the A^arcinga Sfttra is based on my edition of the text in the Pili Text Society 1 , and the commentaries printed in the Calcutta edition of the A^a- rSnga Sfttra. They are :

Jaina Sutras Part I, passage 195

The 6ainas have a theory of their own on this head, and a terminology which differs from that of the Brahmanic philosophers and of the Bud- dhists. Right knowledge, they say, is fivefold: (i) mati, right perception ; (2)^ruta, clear knowledge based on mat i ; (3) avadhi, a sort of supernatural knowledge ; (4) mana/;- paryaya, clear knowledge of the thoughts of others; (5) kevala, the highest degree of knowledge, consisting in omniscience. This psychological theory is a fundamental OJ c

Jaina Sutras Part I, passage 6

Eggeling. 13, 17, 20. VINAYA TEXTS : in 3 vols. : T.W. Rhys Davids & Hermann

Jaina Sutras Part I, passage 242

The same metre is used in the Dhammapadam and other sacred books of the Southern Buddhists. But the P&li verses represent an older stage in the development of the VaitcLliya than those in the Sfitrakr/t&nga, as I shall prove in a paper on the post-Vedic metres soon to be published in the Journal of the German Oriental Society.

Jaina Sutras Part I, passage 2119

Tapasa, name of a Sthavira, 288. Tasa = trasa, 3 n 2. Tirthakara, 224. Tishyabhadra, 289. Trairajika, name of a Sikha, 290. Treasures, hiding-places of, 248. Tree, likened to a worldly man, 53. Trijala, mother of Mahavira, 191,

Jaina Sutras Part I, passage 335

The earth- lives, &c., possess only one organ, that of feeling; they have undeveloped (avyakta) intellect and feelings (vedanS), but no limbs, &c. The doctrines about these elementary lives are laid down in Bhadrabdhu's Niryukti of our Sfttra, and are commented upon in .StlShka's great commentary of it. They are very abstruse, and deal in the most minute distinctions, which baffle our comprehension,

Jaina Sutras Part I, passage 1618

In that period, in that age, on the thirteenth day of the third month of the rainy season, in the fifth fortnight, the dark (fortnight) of A^vina, after the lapse of eighty-two days, on the eighty-third day current (since his conception), the embryo of the Venerable Ascetic Mahdvlra was, on the command of 6akra, safely removed by Hari^egamesi from the womb of the Brhmani Dev&nand to that of the Kshatriydm TmalS. 2 , in the middle of the night, when the moon was in conjunction witluthe asterism Uttaraphalguni. (30)

Jaina Sutras Part I, passage 941

When a monk or a nun on a begging-tour sees that a layman might, for the sake of the mendicant,

Jaina Sutras Part I, passage 16

I am very glad to know that the Sacred Books of the East, published years ago by the Clarendon Press ; Oxford, which have been out-of-print for a number of years, will now be available to all students of religion and philosophy. The enterprise of the publishers is commendable and I hope the books will be widely read.

Jaina Sutras Part I, passage 1049

1 Or any fixed period, which the mendicant has vowed not to exceed staying in one place.

Jaina Sutras Part I, passage 986

say, after consideration : ' O long-lived one 1 (or, O sister !) it is not meet for me to accept meat with many bones ; if you want to give me a portion of whatever size, give it me ; but not the bones!' If after these words the other (i.e. the householder) should fetch meat containing many bones, put it in a bowl and return with it, (the mendicant) should not accept such a bowl, whether out of the other's hand or a vessel 1 ; for it is impure and unacceptable.

Jaina Sutras Part I, passage 1656

After having seen these fine, beautiful, lovely, handsome dreams, the lotus-eyed queen awoke on her bed while the hair of her body bristled for joy.

Jaina Sutras Part I, passage 1751

The Venerable Ascetic, Mahivlra belonged to the K&syapa gotra. His three names have thus befen recorded : by his parents he was called Vardhamdna ; because he is devoid of love and hate, he is called 6Yama#a (i. e. Ascetic) ; because he stands fast in midst of dangers and fears, patiently bears hard- ships and calamities, adheres to the chosen rules of

Jaina Sutras Part I, passage 1218

1 The Guzerati commentator explains gac/l by a kind of utensil. The Sanskrit commentaries give no explanation.

Jaina Sutras Part I, passage 1265

Knowing this, he should resort to a secluded spot, and circumspectly air or dry his clothes there on a heap of ashes or bones, &c, (see II, i, i, $ i), which he has repeatedly inspected and cleaned.

Jaina Sutras Part I, passage 470

Look, Sir, at birth and old age here, Examine and know the happiness of the living, Thence the most learned, knowing (what is called)

Jaina Sutras Part I, passage 2127

Vedana = feeling, 3 n 2. Vedanfya, 269. Veaa, 286. Vesamawa, 248, 251. Vejava/ika, name of a Ga*a, 291. Videha, native country of Mahavira,

Jaina Sutras Part I, passage 605

4 ' To reap the fruit of their own acts' is, according to the com- mentary, the meaning of iyattae=atmatviya.

Jaina Sutras Part I, passage 944

A monk or a nun on a begging-tour should not accept food, &c., which is placed on vegetable or animal matter l ; for such food is impure and unac- ceptable. (6)

Jaina Sutras Part I, passage 1174

Likewise, if asked : ' O long-lived .Srama^a ! how large is this village or scot-free town, &c. ?' (i i)

Jaina Sutras Part I, passage 881

A monk or a nun, knowing that in a village or a scot-free town, &c. (see I, 7, 6, 4), an entertainment will be given, should not resolve to go to that village, &c., for the sake of the entertainment. The Kevalin assigns as the reason herefore : When a man goes to

Jaina Sutras Part I, passage 1322

of it from the landlord or the steward of that place : 1 Indeed, O long-lived one ! for the time and in the space you concede us, we shall dwell here 1 / &c. (see i, 2). Now what further after the place is taken possession of? He should not remove from without to within, or vice versa, any umbrella or stick, &c. (see II, 2, 3, 2) belonging to vSrama^as or Brh- maaas (previously settled there) ; nor should he wake up a sleeping person, nor offend or molest the (inmates), (i)

Jaina Sutras Part I, passage 738

He should walk about, when tired of (lying), or stand with passive limbs ; when tired of standing, he should sit down. (16)

Jaina Sutras Part I, passage 549

1 This interpretation of the scholiast can scarcely be correct. Probably the same ideas which are introduced in the last paragraph with the words, Being conversant with, &c., are to be repeated here. For this passage is similar to the commencement of that in i, or identical if we adopt the p,MS.ntaram.

Jaina Sutras Part I, passage 749

Knowing as long as he lives the dangers and troubles, the wise and restrained (ascetic) should bear them as being instrumental to the dissolution of the body. (22)

Jaina Sutras Part I, passage 203

For if the twenty-five Buddhas were worshipped by_the Buddhists of jhe first centuries after^ the Nirviwa, the belief in twenty-four Tirthakaras is equ!HIy~oTd, as it is common to the Digambaras and 5vetmbaras, who separated pro- bably in the second century afleF the Nirvi^a.

Jaina Sutras Part I, passage 179

On the other hand it is probable that Brahmanic ascetics did not regard fellow-ascetics of other castes as quite their equals, though they were just as orthodox as themselves. For in later times the opinion prevailed that only Brdh- mans were entitled to enter the fourth A^rama, and as a

Jaina Sutras Part I, passage 363

As the nature of this (i.e. men) is to be born and to grow old, so is the nature of that (i. e. plants) to be born and to grow old ; as this has reason, so that has reason 1 ; as this falls sick when cut, so that falls sick when cut ; as this needs food, so that needs food ; as this will decay, so that will decay ; as this is not eternal, so that is not eternal ; as this takes increment, so that takes increment ; as this is chang- ing, so that is changing. (6) He who injures these (plants) does not comprehend and renounce the sinful

Jaina Sutras Part I, passage 814

When he once (sat) without moving his body, they cut his flesh 1 , tore his hair under pains, or covered him with dust, (n)

Jaina Sutras Part I, passage 299

The third part is of great interest, as it contains the materials from which the Life of MaMvlra in the Kalpa Stitra has been worked out. In fact most of the prose paragraphs occur with but small alterations in the Kalpa

Jaina Sutras Part I, passage 50

It is therefore probable that ^Te/aka was simply one of these confederate kings and of equal power with them. In addition to this, his power was checked by the

Jaina Sutras Part I, passage 1337

A monk resolves : * I shall ask for possession of a dwelling-place for my own sake, not for two, three, four, or five persons/

Jaina Sutras Part I, passage 1435

Then in the third month of the rainy season, the fifth fortnight, the dark (fortnight) of A^vina, on its thirteenth day, while the moon was in conjunction with Uttaraphalgun!, after the lapse of eighty-two days, on the eighty-third day current, the com- passionate god (Indra), reflecting on what was the established custom (with regard to the birth of Tlrthakaras), removed the embryo from the southern

Jaina Sutras Part I

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