Jaina Sutras Part I, passage 1975

2 The commentator says that the body of monks who fast longer than four days is usually inhabited by a deity ; this seems to denote, in our language, mental derangement as a consequence of starving oneself,

Jaina Sutras Part I, passage 956

A monk or a nun on a begging-tour should not accept unripe wild rice 8 , dregs, honey, liquor, ghee, or sediments of liquor, if these things be old or if living beings are engendered or grow or thrive in

Jaina Sutras Part I, passage 273

Our discussion, which we here close, has, I hope, proved that the development of the Gaina church has not been, at any time, violently interrupted by some very extraordinary events; that we can follow this development from its true beginning through its different stages, and that Gainism is as much independent from other sects, especially from

Jaina Sutras Part I, passage 462

9 Anuggh&yana. According to the commentator, the destruc- tion of karman.

Jaina Sutras Part I, passage 1301

The Kevalin says : This is the reason : Living beings, seeds or dust might fall into his bowl. Hence it has been said to the mendicant, &c., that he should after examining his alms-bowl, taking out any living beings, circumspectly enter or leave the householder's abode, (i)

Jaina Sutras Part I, passage 329

5 Kamma-samara/flbha. Kamma has been explained above. Samdrawbha, a special action (kriyd), is the engaging in something blamable (svadynush/ina).

Jaina Sutras Part I, passage 2008

&c. (see 44, down to) inspect this. That is small moisture. (45)

Jaina Sutras Part I, passage 1392

Nor to stables (or nests) of buffaloes, cattle, horses, elephants, &c. (see 10, 12) ; (u)

Jaina Sutras Part I, passage 56

Their prevalence over other rivals was certainly due in some degree to their con- nection with the chief families of the country.

Jaina Sutras Part I, passage 744

And this is a still more difficult method *, when one lives according to it : not to stir from one's place, while checking all motions of the body. (19)

Jaina Sutras Part I, passage 482

the punishment of a whole province. Doing such things, some have exerted themselves l . (2)

Jaina Sutras Part I, passage 1730

2 Cf. JUdrShga Sfltra II, 15, 6. 8 Cf. JUMhga Sfttra II, 15, 7.

Jaina Sutras Part I, passage 155

The last two rules could just as well be taken from a sacred book of the Gainas, for they are in full accordance with the drift of their religion. Mahfivlra strictly carried them out. * More than four months many sorts of living beings gathered on his body, crawled about it, and caused there pain 4 / c Always well guarded, he bore the pains (caused by) grass, cold, fire, flies, and gnats ; manifold pains 5 / ' He with equanimity bore, underwent, and suffered all pleasant

Jaina Sutras Part I, passage 1806

In that night in which the Venerable Ascetic Mahivira died, &c. (all down to) freed from all pains, the great Graha 3 called Kshudrdtma, re- sembling a heap of ashes, which remains for two thousand years in one asterism, entered the natal

Jaina Sutras Part I, passage 1196

that one of their own creed, .Ouluya-Rohagutta, is the author of the VaLreshika Danranam ; see Kalpa Stitra, p. 119.

Jaina Sutras Part I, passage 806

Even thus armed they were bitten by the dogs, torn by the dogs. It is difficult to travel in Li^a. (6)

Jaina Sutras Part I, passage 2086

Metarya, name of a Ga^adhara, 286. Metre, 221. Milk Ocean, 199. Mithili, name of a' town, 264. MleM6a, 137, 185. Monk's hall, 88. Mukhavastrika*, 57 n 2. Mukta, name of a respiration, 265.

Jaina Sutras Part I, passage 777

He did not use what had expressly been pre- pared for him 5 ; he well saw (that bondage comes) through action. Whatever is sinful, the Venerable One left that undone : he consumed clean food. (17)

Jaina Sutras Part I, passage 1027

This is (another) reason : While the mendicant lives together with householders, the householder might, for his own sake, kindle or light or extinguish a fire-body. Then the mendicant might direct his mind to approval or dislike: ' Let them kindle or light or extinguish a fire-body;' or, 4 Let them not do so/

Jaina Sutras Part I, passage 473

Literally, the left side (savyam); control is intended. L e. he is not touched by love and hate, which cause death. See I, a, 6 (a).

Jaina Sutras Part I, passage 172

be placed in thefburth or fifth century B.C. 1 Baudhiyana is older than Apastamba ; according to^Biihler 2 , the dis- tance in years between them must be measured rather by centuries than by decades. Again, Gautama is older than Baudhciyana 3 . Gautama, therefore, and perhaps Baudhd- yana, must have lived before the rise of Buddhism, and as the former teaches already the complete system of Brah- manic ascetism, he cannot have borrowed it from the Buddhists.

Jaina Sutras Part I, passage 669

Know the law declared by the wise Brihma^a : one should give to one of the same faith food, &c., clothes, &c, and one should exhort him (to give) or do him service, always showing the highest respect Thus I say. (5)

Jaina Sutras Part I, passage 620

4 Samiyada#isa#e. The commentator explains it by samita- dar^ana. I think it corresponds to samyagdamna.

Jaina Sutras Part I, passage 1664

of our family, the maker of our family's glory, the sun of our family, the stay of our family, the maker of our family's joy and fame, the tree of our family, the exalter of our family ; (a boy) with tender hands and feet, &c. (see 9, down to the end). (51) And this boy, after having passed childhood, and, with just ripened intellect, having reached the state of youth, will become a brave, gallant, and valorous king, the lord of the realm, with a large and exten- sive army and train of waggons. (52) Therefore, O beloved of the gods, you have seen illustrious, &c., dreams, &c. (see 9).'

Jaina Sutras Part I, passage 1807

became a Kevalin; he died twelve years after, having lived fifty years as a monk, and altogether ninety-two years.

Jaina Sutras Part I, passage 1341

. I have heard the following explanation by the venerable (Mahdvlra) : The Sthaviras, the venerable ones, have declared that dominion l is fivefold :

Jaina Sutras Part I, passage 686

When it occurs to a blessed 4 mendicant that he suffers pain, and cannot bear the influence of cold, he should not try to obviate these tri'als, but stand fast in his own self which is endowed with all know- ledge 6 . 'For it is better for an ascetic that he should take poison/ Even thus he will in due time put an end to existence. This (way to escape trials) has been adopted by many who were

Jaina Sutras Part I, passage 1357

A monk or a nun being pressed by nature should, in case they have not their own broom, beg for that of a fellow-ascetic. A monk or a nun, seeing that the ground is infected by eggs or living beings, &c., should not ease nature on such an unfit ground. But if the ground is free from eggs or living beings, &c., then they may ease nature on such a ground, (i)

Jaina Sutras Part I, passage 480

3 Arising from worldliness. The same words occur in 2, 6, 2 ; but bhae (bhaya) stands here instead of pahe, road. Bhae occurs also in the former place in some MSS.

Jaina Sutras Part I, passage 120

5. I take the vow to abstain from intoxicating drinks which hinder progress and virtue.

Jaina Sutras Part I, passage 1916

1. Dirghabhadra, and m. Pa;/r/ubhadra ; and seven female disciples :

Jaina Sutras Part I, passage 1503

A Nirgrantha searches into his mind (i.e. thoughts and intentions). If his mind is sinful, blamable, in- tent on works, acting on impulses 2 , produces cutting and splitting (or division and dissension), quarrels, faults, and pains, injures living beings, or kills crea- tures, he should not employ such a mind in action ; but if, on the contrary, it is not sinful, &c., then he may put it in action.

Jaina Sutras Part I, passage 1430

When in this Avasarpi^l era, the Sushama-sushami period, the SushamS, period, the Sushamadu^shamA period, and much time of the Du^shamasushami period had elapsed, seventy-five years nine and a half

Jaina Sutras Part I, passage 1273

' Well, I shall borrow a robe and return after stay- ing abroad for one, two, three, four, or five days ; perhaps it will thus become my own/ As this would be sinful, he should not do so. (4)

Jaina Sutras Part I, passage 798

(Some heretical monks say), ' We shall put on more clothes ; kindling wood or (well) covered, we shall be able (to bear) the very painful influence of the cold/ (14)

Jaina Sutras Part I, passage 1126

If, on board, the boatman should say to the monk, 4 O long-lived tSramaaa ! pull the boat forward or back-

Jaina Sutras Part I, passage 623

all that happens to you, you will firmly bear it. Thus I say. (3)

Jaina Sutras Part I, passage 1499

The six classes of lives are earth-body, &c. (down to) animals, (29)

Jaina Sutras Part I, passage 1134

1 Rudder is a guess for pf </Aa, nautical instruments for valaya and avallaya.

Jaina Sutras Part I, passage 1784

The Venerable One lived, except in the rainy season, all tHe eight months of summer and winter, in villages only a single night, in towns only five nights ; he was indifferent alike to the smell of ordure and of sandal, to straw and jewels, dirt and gold, pleasure and pain, attached neither to this world nor to that beyond, desiring neither life nor death, arrived at the other shore of the sawsdra, and he exerted himself for the suppression of the defilement of Karman. (119)

Jaina Sutras Part I, passage 1385

7 Lattiyfi and gohiyS would be in Sanskrit lattikft and go- dhik&; both words are names of lizards.

Jaina Sutras Part I, passage 984

A monk or a nun on a begging-tour may be invited to meat or fish containing many bones, (by the householder who addresses him thus): *O long- lived ,Srama#a ! will you accept meat with many bones ?' Hearing such a communication, he should

Jaina Sutras Part I, passage 1646

1 The original has ray ay a, silver, but as the commentary re- marks, this would be in conflict with the epithet which we have put next, but which, in the original, is separated from it by many lines. Unless the author has blundered, which from his vague style seems far from impossible, the word must here have a more indefinite meaning than it usually has.

Jaina Sutras Part I, passage 1393

Nor to places where buffaloes, bulls, horses, &c., fight; (12)

Jaina Sutras Part I, passage 673

A person who has no desires, cherishes pity. He who understands the doctrine of sin, is a mendicant who knows the time, the strength, the measure, the occasion, the conduct, the religious precept ; he dis- owns all things not requisite for religious purposes,

Jaina Sutras Part I, passage 2039

Abhiya/asa, name of a Kula, 292. Accomplishments, the sixty-four, of

Jaina Sutras Part I, passage 1154

* Ah&riya#z=yathS, rfgu bhavati. It might also mean, in the right way. Another explanation is yath&tSryam.

Jaina Sutras Part I, passage 1426

One should not be pleased with nor prohibit a reciprocal action, which relates to one's self, and produces karman.

Jaina Sutras Part I, passage 103

But it was not possible that a word which had acquired some special meaning should have been adopted, but used in the original sense by those who borrowed it from the Buddhists. The most natural construction we can put on the facts is, that there was and is at all times a number of honorific adjectives and substantives applicable to persons of exalted virtue.

Jaina Sutras Part I, passage 692

2 The MSS. are at variance with each other in adapting the words of the former lesson to the present case. As the com- mentaries are no check, and do not explain our passage, I have selected what seemed to me to be the most likely reading.

Jaina Sutras Part I

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