Jaina Sutras Part I, passage 1948

i. In that period, in that age the Venerable Ascetic Mahivira commenced the Pa^nasan when a month and twenty nights of the rainy season had elapsed.

Jaina Sutras Part I, passage 856

A monk or a nun wishing to enter the abode of a householder with the intention of collecting alms, should not, for the sake of food or drink, enter or leave such always liberal, always open houses, where they always give a morsel, always the best morsel, always a part of the meal, always nearly the half of it.

Jaina Sutras Part I, passage 176

c .ddressed himself in the first line to noble and rich men,

Jaina Sutras Part I, passage 1814

In that period, in that age the Venerable Ascetic Mahvtra had an excellent community 1 of fourteen thousand 6Yama#as with Indrabhftti at their head; (134) thirty-six thousand nuns with A'andand at their head; (135) one hundred ,and fifty-nine thousand lay votaries with .Sankhafataka at their head; (136) three hundred and eighteen

Jaina Sutras Part I, passage 1192

A monk or a nun, considering well, should use true and accurate speech, or speech which is neither truth nor untruth (i.e. injunctions) ; for such speech is not sinful, blamable, rough, stinging, &c. (7)

Jaina Sutras Part I, passage 2084

Masapfinka, name of a Sakha, 290. Mi/fora, name of a gotra, 287, 288,

Jaina Sutras Part I, passage 443

* Veraw vadtfAei appawo, apparently the close of a jrloka; see I, 3, 2, 3.

Jaina Sutras Part I, passage 2043

made of, 166. Amagandha, 23 n i. Ananta, name of the fourteenth Tir-

Jaina Sutras Part I, passage 921

When a monk or a nun on a begging-tour per- ceives that many hungry animals have met and come together in search of food, e.g. those of the chicken-kind or those of the pig-kind, or that crows

Jaina Sutras Part I, passage 1828

2. The council of MathurS, under Jhje presidency of who seems to have revised the~3iddhSnta.

Jaina Sutras Part I, passage 372

1 The word after bones (a//Aie) is a/Mimi/w^ie, for which tttiffaloes, boars, &c. are killed, as the commentator states. I do not know the meaning of this word which is rendered asthi-

Jaina Sutras Part I, passage 1987

He is allowed to accept of what was prepared before his arrival ; he is not allowed to accept of what was prepared after his arrival. (35) During the Pa^usan, &c. (see 32, down to) tree ; he is not allowed to pass there his time with the food he had collected be- fore. But he should first eat and drink his pure (food and drink), then rub and clean his alms-bowl,

Jaina Sutras Part I, passage 1263

A monk or a nun wanting to air or dry (in the sun) their clothes, should not do it on a pillar, a raised platform, a scaffold, a second story, a flat roof, or any such-like above-ground place, &c. (22)

Jaina Sutras Part I, passage 2120

IL/uvatika, name of a Gaa, 291. U^An3gari, name of a Sakha, 292,

Jaina Sutras Part I, passage 343

(Thus I say) : He who acts rightly, who does pious work, who practises no deceit, is called houseless, (i) One should, conquering the world, persevere in that (vigour of) faith which one had on the entrance in the order ; the heroes (of faith), humbly bent, (should retain their belief in) the illustrious road (to final liberation) and in the world (of water-bodies) ; having rightly compre- hended them through the instruction (of Mahivlra), (they should retain) that which causes no danger (i. e. self-control). Thus I say. (2) A man should not (himself) deny the world of (water-bodies), nor should he deny the self. He who denies the world (of water-bodies), denies the self; and he who denies the self, denies the world of (water-bodies). (3)

Jaina Sutras Part I, passage 919

distribute it yourself/ Dividing the food, &c., he should not (select) for himself too great a portion, or the vegetables, or the conspicuous things, or the savoury things, or the delicious things, or the nice things, or the big things ; but he should impartially divide it, not being eager or desirous or greedy or covetous (of anything). When he thus makes the division, another might say : * O long-lived iSramaaa ! do not divide (the food) ; but let us, all together, eat and drink/ When he thus eats, he should not select for himself too great a portion, &c. ; but should eat and drink alike with all, not being desirous, &C. 1 (5)

Jaina Sutras Part I, passage 371

He who injures these (animals) does not com- prehend and renounce the sinful acts ; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards animals, nor cause others to act so, nor allow others to act so. He who knows

Jaina Sutras Part I, passage 1011

have rightly chosen/ (But he should say) : * These reverend persons, who follow these rules, and I who follow that rule, we all exert ourselves according to the commandment of the Gana, and we respect each other accordingly/

Jaina Sutras Part I, passage 601

Now look at those who are born in these families to reap the fruit of their own acts 4 :

Jaina Sutras Part I, passage 174

They would cef tainly not have regarded laws as sacred which were evidently appropriated from heretics. On the other hand the Buddhists had no reason not to borrow from the Br&h- mans, because they greatly respected the latter for the sake of their intellectual and moral superiority. Hence the ainas and Buddhists use the word Br&hmaa as an honorific title, applying it even to persons who did not belong to the caste of Br&hmans.

Jaina Sutras Part I, passage 369

honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards animals, <jr causes others to act so, or allows others to act so. This de- prives him of happiness and perfect wisdom. About this he is informed, when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing, when he injures this (body of an animal) by bad and injurious doings, and many other beings, besides, which he hurts by means of animals, through acts relating to animals. Thus I say. (4)

Jaina Sutras Part I, passage 302

The latter part of the third /TO IS, which treats of the five great vows, with their twenty-five clauses, calls for no fur- ther remark ; nor is anything more to be said about the twelve verses which make up the fourth ATA1A, but that they are probably old, and have been added here for want of a better place.

Jaina Sutras Part I, passage 778

He did not use another's robe, nor does he eat out of another's vessel. Disregarding contempt, he went with indifference to places where food was pre- pared. (18)

Jaina Sutras Part I, passage 1228

A monk or a nun should not resolve to go further than half a yq^ana to get clothes. As regards the acceptance of clothes, those precepts which have been given in the (First Lesson of the First Lecture, called) Begging of Food 3 , concerning one fellow- ascetic, should be repeated here ; also concerning many fell6w-ascetics, one female fellow-ascetic, many female fellow-ascetics, many .Srama#as and Brih- maaas ; also about (clothes) appropriated by another person 4 . (2)

Jaina Sutras Part I, passage 747

Having attained a place free from living beings, he should there fix himself.

Jaina Sutras Part I, passage 955

A monk or a nun on a begging-tour should not accept raw, powdered fruits which are not well ground and still contain small seeds, as those of Umbara, Pilawkhu, Nyagrodha, and Asvattha ; for

Jaina Sutras Part I, passage 384

1 1, e. in the qualities of the external things lies the primary cause of the Sa#is&ra, viz. sin ; the qualities produce sin, and sinfulness makes us apt to enjoy the qualities.

Jaina Sutras Part I, passage 2005

What is understood by small moisture ? Small moisture is declared to be of five kinds : dew, hoar- frost 4 , fog, hailstones, and damps. Monks and nuns,

Jaina Sutras Part I, passage 896

A monk or a nun desirous to enter the abode of a householder, should not do so, when they see that the milch cows are being milked, or the food, &c., is being cooked, and that it is not yet dis- tributed. Perceiving this, they should step apart and stay where no people pass or see them. But when they conceive that the milch cows are milked, the dinner prepared and distributed, then they may cir- cumspectly enter or leave the householder's abode for the sake of alms. (3)

Jaina Sutras Part I, passage 127

5. To renounce all interest in worldly things, especially to call nothing one's own (aparigraha).

Jaina Sutras Part I, passage 957

1 I. e. when they have undergone no operation which takes the life out of them.

Jaina Sutras Part I, passage 590

have no good conduct. Let that not be your case ! That is the doctrine of the clever one. Adopting the (&/6drya's) views, imitating his indifference (for the outer world), making him the guide and adviser (in all one's matters), sharing his abode, conquering (sinfulness), one sees the truth ; unconquered one should be one's own master, having no reliance on anything (in the world).

Jaina Sutras Part I, passage 493

concluded the hemistich. The meaning is, ' Make good use of any opening to get out of worldly troubles/

Jaina Sutras Part I, passage 1208

A monk or a nun, seeing walls, &c., should speak about them in this way : * This has b^en executed with great effort, with sin, with much labour ; it is very magnificent, it is very beautiful, it is very fine, it is very handsome/ considering well, they should use such sinless, &c., language. (4)

Jaina Sutras Part I, passage 1443

The Venerable Ascetic MahAvlra was attended by five nurses : a wet-nurse, a nurse to clean him,

Jaina Sutras Part I, passage 1785

1 Different names of divisions of time; a Stoka contains seven respirations, a Kshawa many (bahutara) respirations (according to another commentary a Kshaaa contains six Na</ikds, it is the sixth pan of a Gha/1), a Lava contains seven Stokas, and a Muhftrta seventy Lavas. This system of dividing time differs from all other known; compare Colebrooke, Misc. Essays, IP, pp. 540, 541. Wilson, Vishnu Puritea,P,p. 47, note a. Expunge pakkhe vSi in my edition.

Jaina Sutras Part I, passage 1933

ii. Arya Siwhagiri C^tismara of the Gau- tama gotra, who had four disciples :

Jaina Sutras Part I, passage 1943

Then I prostrate myself before the Kshamd^ra- mawa Sthiragupta of the Vitsya gotra, the preserver of the sacred lore, the wise one, the ocean of wisdom, him of great virtue, xii.

Jaina Sutras Part I, passage 117

We have postponed the discussion of Professor Lassen's third argument, the ah\ms, because it will be better treated together with the other moral precepts of both sects. Professor Weber 1 has pointed out the near relation existing between the five great vows of the Gainas and the five cardinal sins and virtues of the Buddhists ; and Pro- fessor Windisch 2 has compared the Caina vows (mahavrata) with the ten obligations of the Buddhists (dasasil).

Jaina Sutras Part I, passage 888

A monk or a nun wandering from village to village should do so with the complete outfit 2 . (8)

Jaina Sutras Part I, passage 2000

What is understood by small sprouts ? Small sprouts are declared to be of five kinds : black, blue, &c. There is a kind of small sprouts of

Jaina Sutras Part I, passage 319

Here many do not remember whether they have descended in an eastern direction (when they were born in this world), or in a southern, or in a western, or in a northern direction, or in the direction from above, or in the direction from below, or in a direc- tion intermediate (between the cardinal points), or in a direction intermediate between these (and the

Jaina Sutras Part I, passage 2111

Siwha, name of a Sthavira, 294. Siwhagiri Gatismara, name of a

Jaina Sutras Part I, passage 355

He who injures these (fire-bodies) does not com- prehend and renounce the sinful acts ; he who does not injure these, comprehends and renounces the sinful acts. Knowing them, a wise man should not act sinfully towards fire, nor cause others to act so, nor allow others to act so. He who knows the causes of sin relating to fire, is called a reward- knowing sage. Thus I say. (7)

Jaina Sutras Part I, passage 1652

* Sa/wsakta, which I do not find mentioned elsewhere, is ex- plained, ' a kind of beast of prey ; ' I think that sawsakta -may be an adjective specifying the following word, and mean 4 fighting' elephants.

Jaina Sutras Part I, passage 1468

in the original. My translation is but a guess. * Go-nrsha and red sandal.

Jaina Sutras Part I, passage 687

1 Things, &c.: this is the meaning of the technical term ahesani^a yathaishawtya, allowed objects of begging. * Literally, outfit. Cf. II, 5, 2, i.

Jaina Sutras Part I, passage 1802

1 The yuga or lustrum contains five years ; the third and fifth years are leap years, called abhivardhita, the rest are common years of 354 days and are called Sandra. The day has 1262 bhigas.

Jaina Sutras Part I, passage 36

1 Sec Oldenberg's edition, pp. 231, 233; the translation, p. 104 seq., of the second part, Sacred Books of the East, vol. xvii.

Jaina Sutras Part I, passage 898

Some mendicant may have there kinsmen or rela- tions, e. g. a householder or his wife, or daughters, or daughters-in-law, or nurses, or male and female slaves or servants. Such families with which he is connected by kindred or through marriage, he intends to visit before (the time of begging) : ' I shall get there (he thinks) food or dainties or milk or thick sour milk or fresh butter or ghee or sugar or oil or honey or meat or liquor, a sesamum dish 3 , or raw sugar, or a meal of parched wheat 4 , or a meal of curds and sugar with spices 5 ; after having eaten and drunk, and having cleaned and rubbed the alms-bowl, I shall,

Jaina Sutras Part I

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