Jaina Sutras Part I, passage 1689

' Quickly, O beloved of the gods, call the inter- preters of dreams who well know the science of prognostics with its eight branches, and are well versed in many sciences besides!'

Jaina Sutras Part I, passage 1451

The Venerable Ascetic MahAvira's parents were worshippers of Pdrcva and followers of the .Srama- #as. During many years they were followers of the tSramaaas, and for the sake of protecting the six classes of lives they observed, blamed, repented, confessed, and did penance according to their sins. On a bed of Rosa-grass they rejected all food, and their bodies dried up by the last mortification of the flesh, which is to end in death. Thus they died in the proper month, and, leaving their bodies, were born as gods in Adbhuta Kalpa. Thence descending after the termination of their allotted length of life, they will, in Mahivideha, with their departing breath, reach absolute perfection, wisdom, liberation, final Nir- vifta, and the end of all misery. (16)

Jaina Sutras Part I, passage 301

Sfltra. The latter work adds little that is material from an historical point of view, but a great deal of descriptions which have become typical and are to be found in other (Paina works adapted to similar circumstances. The A^a- rhga Stitra contains, besides the above-mentioned para- graphs, some verses which are wanting in the Kalpa Sutra. On comparing these verses with those in the eighth lecture of the first book, we become aware of the great difference which, subsists between both portions of the Adr&riga Sfltra, for in both, kindred subjects are treated in Arya verses, yet the difference in style and in the treatment of the metre is such as can only be explained by the assump- tion of a considerable distance of time.

Jaina Sutras Part I, passage 298

The third and fourth JfCM&s have, according to the Pari- /ish/a Parvan IX, been revealed to the eldest sister of Sthti- labhadra by Stmandhara, a Gina living in Pdrvavideha, a mythical continent. This tradition is very remarkable, as it assigns what we should call the composition of the two last parts of the A^clrdnga Stitra to the same time when the Kalpa Sfttra, which treats of a similar subject, was composed!

Jaina Sutras Part I, passage 1321

He may beg for a domicile in a traveller's hall, &c. (see II, i, 8, 2), having reflected (on its fit- ness) ; he should ask permission to take possession

Jaina Sutras Part I, passage 386

produce dotage. Or his kinsmen with whom he lives together will, after a time, first grumble at him, and he will afterwards grumble at them. They cannot help thee or protect thee, nor canst thou help them or protect them. (2) He is not fit for hilarity, playing, pleasure, show. There- fore, ah ! proceeding to pilgrimage, and thinking that the present moment is favourable (for such intentions *), he should be steadfast and not, even for an hour, carelessly conduct himself. His youth, his age, his life fade away.

Jaina Sutras Part I, passage 1876

1 Kosaliya=:Kaujalika. He is thus called because he was born in KojalS, or AyodhyS.

Jaina Sutras Part I, passage 1085

* For the avoidance of these occasions to sin there are four rules, according to which the mendicant should beg for a couch.

Jaina Sutras Part I, passage 1782

It is worthy of remark that only two regular puns (for the second is but a common metaphor) occur in a passage in which a later writer would have strained his genius to the utmost to turn every simile into a pun. The difference of style is best seen on comparing this passage with e. g. the description of the nun Sarasv&tf and of autumn in the KdlakdHrya Kathdnaka ; see my edition, Zeitschrift der Deutschen Morgenl. Gesellschaft, XXXIV, pp. 360, 263.

Jaina Sutras Part I, passage 1764

with undis- tur&ed knowledge, intuition, and good conduct con- quer the unconquered Senses ; defend the conquered Law of the 6ramanas ; Majesty, conquering all ob- stacles, live in Perfection ; put down with thy devo- tion Love and Hate, the (dangerous) wrestlers ; vigorously gird thy loins with constancy and over- come the eight Karmans, our foes, with supreme, pure meditation ; heedful raise the banner of content, O Hero !

Jaina Sutras Part I, passage 1141

A monk or a nun, swimming in the water, should not touch (another person's or their own ?) hand, foot, or body with their own hand, foot, or body; but without touching it they should circumspectly swim in the water. (4)

Jaina Sutras Part I, passage 72

Then, at the age of twenty-eight, he, with the consent of those in power, entered the spiritual career, which in India, just as the church in Roman Catholic countries, seems to have offered a field for the ambition of younger sons. For twelve years he led a life of austerities, visiting even the wild tribes of the country called RdrfM. After the first year he went about naked 2 . From the end of these twelve years of pre- paratory self-mortification dates Vardhamclna's Kevaliship.

Jaina Sutras Part I, passage 579

He whose mind is always wavering, does not reach abstract contemplation 2 . Some, bound (by worldly ties), are followers (i. e. understand the truth) ; some who are not bound, are followers. How should he not despond who amongst followers is a non-follower ? ' But that is truth beyond doubt, what has been declared by the Ganas.' (2)

Jaina Sutras Part I, passage 1339

A monk or a nun may beg for a dwellitig-place paved with clay or wood. If they get it, then they may use it ; otherwise they should remain in a squatting or sitting posture.

Jaina Sutras Part I, passage 428

(This is) here for the enjoyment of some men. (But a wise man) exerting himself, houseless, noble, of noble intellect, of noble perception recognises the proper moment (for all actions). He should not accept, nor cause others to accept, or permit them

Jaina Sutras Part I, passage 405

For there is nothing inaccessible for death. All beings are fond of life 3 , like pleasure, hate pain, shun destruction, like life, long to live. To all life is dear 4 . (4)

Jaina Sutras Part I, passage 708

8 Itvara or ihgitamarawa consists in starving oneself, while keeping within a limited space. A religious death is usually permitted only to those who have dqring twelve years undergone preparatory penance, consisting chiefly in protracted periods of fasting. The scholiast says that in our case the itvara is not enjoined for sick persons who can no longer sustain austerities ; but they should act as if they were to commit the itvara suicide, hoping that in five or six days the sickness would leave them, in ^rhich case they are to return to their former life. But if they should not get better but die, it is all for the best.

Jaina Sutras Part I, passage 1673

When the family servants were thus spoken to by king Siddh&rtha, they glad, pleased, and joyful, &c. (see 12, down to) on their heads, and modestly accepted the words of command, saying, * Yes, master! 7 Then they left the presence of the Ksha- triya Siddhrtha, and went to the exterior hall of audience, made it ready, and erected the throne (as described in the last paragraph). Having done this, they returned to the Kshatriya Siddhcirtha ; joining the palms of their hands so as to bring the ten nails together, laid the folded hands on their heads, and reported on the execution of their orders. (58)

Jaina Sutras Part I, passage 447

Desiring happi- ness and bewailing much, he comes ignorantly to grief throligh his own misfortune, (i) Through his own carelessness every one produces that phase of life in which the vital spirits are pained. Observing (the pain of mundane existence, one should) not (act) with violence. This is called the true knowledge (and renunciation). He who ceasing from acts relinquishes the idea of property, relin- quishes property itself.

Jaina Sutras Part I, passage 141

6 Baudhayana II, 6, 12, 22. T Kalpa Sfttra, Rules for Yatis, 20.

Jaina Sutras Part I, passage 735

When the sage becomes weak in his limbs, he should strive after calmness 3 .

Jaina Sutras Part I, passage 1590

And he viewed this whole continent GambAdvlpa with his extensive (knowledge called) Avadhi.

Jaina Sutras Part I, passage 1934

of the Arya^ayanti 6$kha. 15. Arya Pushyagiri of the Kaorika gotra.

Jaina Sutras Part I, passage 857

This certainly is the whole duty of a monk or a nun in which One should, instructed in all its mean- ings and endowed with bliss, always exert oneself.

Jaina Sutras Part I, passage 1560

This fivefold obeisance, destroying all sins, is of all benedictions the principal benediction.

Jaina Sutras Part I, passage 13

This book has been accepted in the Indian Translation Series of the UNESCO collection of Representative Works, jointly sponsored by the United Nations Educational, Scientific and Cultural Organization (UNESCO), and the Government of India.

Jaina Sutras Part I, passage 1334

and having taken possession of it for their sake, I shall use it/

Jaina Sutras Part I, passage 1088

If a monk or a nun beg for a couch, specifying (its quality), viz. one of Ikka/a-reed, a hard one, one of Gantuka-grass, of Para-grass 1 , of peacock feathers, of hay, of Kara-grass, of brush-hair, of Pa^aka, of Pippala, of straw, they should, after consideration, say : ' O long-lived one ! (or, O sister !) please give me this here!' If the householder prepares one of the above-specified couches, or if the mendicant asks himself, and the householder gives it, then he may accept it as pure and acceptable.

Jaina Sutras Part I, passage 1460

These orders of gods wake the best of Ginas, the Venerable Vlra : ' Arhat! propagate the religion which is a blessing to all creatures in the world !' vi.

Jaina Sutras Part I, passage 1056

8. Here, in the east, &c. They accordingly pre- pare, for the sake of one sort of ^rama^as, lodgings, viz. workshops, &c., for which purpose great injury is done to the earth, water, fire, wind-bodies, plants, and animals, great injury, great cruelty, great and mani- fold sinful acts ; by wasting cold water or strewing (the ground), smearing it with cowdung, shutting the doors and securing the bed, lighting a fire. If the reverend persons frequent such-like lodgings, viz. workshops, &c., and lead in such ceded lodgings an ambiguous 2 life (they should be warned) : ' O long- lived one ! that (lodging is infected by the sin called) mahasavadyakriya.' (13)

Jaina Sutras Part I, passage 1197

1 The original has hole, gole, which are said by the com- mentator to have been used, in another country, as" abusive words. My conjectural translation is based on the meaning of the Sanskrit words hodb, gold.

Jaina Sutras Part I, passage 49

A^ta^atiu, king of TTampA, prepared to attack with a strong army, called together the eighteen confederate kings of K&ji and Ko^ala, the Li//avis and Mallakis, and asked them whether they would satisfy Kftni- ka's demands or go to war with him. Again, on the death of Mah&vira the eighteen confederate kings, mentioned above, instituted a festival to be held in memory of that event 5 , but no separate mention is made of /$Te/aka, their pretended sovereign.

Jaina Sutras Part I, passage 163

5 Baudhiyana II, 6, II, 24, 25. 8 See Professor Biihler's translation, p. 260, note.

Jaina Sutras Part I, passage 555

3 Annesi = anveshin. I think that an nest may be an aorist of gn, knew.

Jaina Sutras Part I, passage 1389

Nor to villages, towns, markets, or a capital, her- mitages, cities, halting-places for caravans ; (7)

Jaina Sutras Part I, passage 968

A monk or a nun on a begging-tour or in their residence or on a pilgrimage from village to village, who know that in a village or scot-free town, &c., dwell a mendicant's nearer or remoter relations viz. a householder or his wife, &c. should not enter or leave such houses for the sake of food or drink. The Kevalin says : This is the reason : Seeing him, the other might, for his sake, procure, or prepare food, &c. Hence it has been said to the mendi- cant, &c., that he should not enter or leave such houses for the sake of food or drink.

Jaina Sutras Part I, passage 1397

1 The beginning, 'If a monk or a nun hear particular sounds somewhere, viz./ and the end, 'they should not resolve to go to such- like or other places for the sake of hearing sounds/ are in the text repeated in all, 5-16. In the translation the text has been somewhat abridged.

Jaina Sutras Part I, passage 951

A monk or a nun on a begging-tour should not accept raw things which are not yet modified by instruments *, as bulbous roots, growing in water or dry ground, mustard stalks ; for they are impure and unacceptable. The same holds good with regard to long pepper, ground long pepper, common pepper, ground common pepper, ginger or ground ginger. (3)

Jaina Sutras Part I, passage 781

Looking a little sideward, looking a little behind, answering little when spoken to, he should walk attentively looking on his path. (20)

Jaina Sutras Part I, passage 1756

* Victory, victory to thee, gladdener of the world ! Victory, victory to thee, lucky one ! Luck to thee, bull of the best Kshatriyas ! Awake, reverend lord of the world ! Establish the religion of the law which benefits all living beings in the whole uni- verse! It will bring supreme benefit to all living beings in all the world!'

Jaina Sutras Part I, passage 1268

Now they should know this : A monk or a nun dressed in all their clothes should not enter or leave, for the sake of alms, the abode of a house- holder, &c. &c., on perceiving that a strong and widely spread rain pours down, &c. (see II, i, 3, 9). (i)

Jaina Sutras Part I, passage 1425

For sensation is the result of former actions ; all sorts of living beings experience sensation.

Jaina Sutras Part I, passage 703

If this thought occurs to a monk : * I am sick and not able, at this time, to regularly mortify the flesh/ that monk should regularly reduce his food ; regularly reducing his food, and diminishing his sins, * he should take proper care of his body, being

Jaina Sutras Part I, passage 1160

A monk or a nun on the pilgrimage, in whose way there are walls or ditches or ramparts or gates, &c. (see II, 3, 2, 14), hill houses, palaces, underground houses, houses in trees, mountain caves, a sacred tree or pillar, workshops, &c. (see II, 2, 2, 8), should not look 'at them holding up their arms, pointing at them with their fingers, bowing up and down. Then they may circumspectly wander from village to village, (i)

Jaina Sutras Part I, passage 1140

violent resistance to those ruffians ; but undisturbed, his mind not directed to outward things, &c. (see II, 3, i, 21), he may circumspectly swim in the water. (3)

Jaina Sutras Part I, passage 1909

14. Arya Va^rasena of the Utkrz'shfe. gotra 1 . He had four disciples : Arya N&gila, Arya Pad-

Jaina Sutras Part I, passage 879

These are the causes to sin, they multiply con- tinuously. Therefore should a well-controlled Nir- grantha not resolve to go to any festival which is preceded or followed by a feast. (2)

Jaina Sutras Part I, passage 1249

The mendicant should return the same answer as above (in n) and not accept such clothes. (12)

Jaina Sutras Part I, passage 1427

A mendicant should not be pleased with nor pro* hibit it, if (he and the other) wipe or rub each other's feet, &c.

Jaina Sutras Part I, passage 1870

Ara died 1 0,000,000 years before Malli; Kunthu a quarter of a Palyopama before Malli; 6*anti three- quarters of a Palyopama; Dharma threfe Sdgaro- pamas before Malli; Ananta seven Sigaropamas before Malli ; Vlmala sixteen Sagaropamas before Malli; Vasupti^ya forty Sdgaropamas before Malli; sa a hundred S^garopamas before Malli. died a krore of Sagaropamas, less 42,003 years and eight and a half months, before the death of Vira.

Jaina Sutras Part I

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