Jaina Sutras Part I, passage 1455

A year before the best of Ginas will retire from the world, they continue to give away their property, from the rising of the sun. i.

Jaina Sutras Part I, passage 22

It is in the spirit of these recommendations that this work from the famous series "Sacred Books of the East' 3 is now once again being made available to the general public as part of the UNESCO Collection of Representative Works.

Jaina Sutras Part I, passage 1076

A monk or a nun should not use for religious postures, &c., a lodging where the householder or his

Jaina Sutras Part I, passage 662

1 Later on in the commentary (beginning of the sixth lesson) this is called udgamotp&danaisha;i&.

Jaina Sutras Part I, passage 1818

1 Sambhinna. According to the commentary this word has been explained in two opposite ways. Siddhasena Divdkara makes it out to denote that knowledge and intuition functionate at the same time, while Crinabhadragai in the Siddhdntahr/daya says that in our case knowledge and intuition do functionate alternately.

Jaina Sutras Part I, passage 664

(all as above, down to) or prepare pleasant lodgings, and accommodate the mendicant with food (and lodging). A mendicant should know it by his own innate intelligence, or through the instruction of the highest (i. e. the Tlrthakaras), or having heard it from others : This householder, for- sooth, for my sake injures all sorts of living beings, to give me food, &c,, clothes, &c., or to prepare pleasant lodgings.

Jaina Sutras Part I, passage 1836

In that night in which the Arhat Pdrrva, the people's favourite, was born, &c. (repeat 97-107 with the necessary alterations, all down to) therefore shall the name of our boy be Parrva 2 . (153, 154)

Jaina Sutras Part I, passage 1716

Now the Venerable Ascetic Mahvlra, out of compassion for his mother, did not move nor stir nor quiver, but remained quiet, stiff, and motionless. Then the following, &c. (see 90, down to) idea occurred to the mind of the Kshatriya^i Tmala : ' The fruit of my womb has been taken from me, it has died, it is fallen, it is lost. Formerly it moved, now it does not move/ Thus with anxious thoughts and ideas, plunged in a sea of sorrow and misery, reposing her head on her hand, overcome by painful reflections, ^nd casting her eyes on the ground she meditated. And in the palace of king Siddhirtha the music of drums and stringed instru- ments, the clapping of hands, the dramatical per- formances, and the amusements of the people ceased, and mournful dejection reigned there. (92)

Jaina Sutras Part I, passage 531

3 According to the commentators the present and future pains.

Jaina Sutras Part I, passage 871

When he has eaten or drunk at a festive enter- tainment, he might vomit (what he has eaten), or not well digest it ; or some other bad disease or sickness might befall him. (i)

Jaina Sutras Part I, passage 1363

A monk or a nun should not ease nature on a pillar or bench or scaffold or loft or tower or roof. (7)

Jaina Sutras Part I, passage 359

1 The discussion of the ' wind-bodies,' which should follow that of the fire-bodies, is postponed for two lessons in which the vege- table and animal world is treated of. The reason for this inter- ruption of the line of exposition is, as the commentators state, that the nature of wind, because of its invisibleness, is open to doubts, whilst plants and animals are admitted by all to be living beings, and are, therefore, the best support of the hylozoistical theory.

Jaina Sutras Part I, passage 1897

* Why, now, has it been said, that the Venerable Ascetic Mah&vira had nine _Ga#as, but eleven Ga^adharas ?'

Jaina Sutras Part I, passage 1982

2 Rain is here and in the sequel called rain-body, i. e. rain-drops considered as containing life, apkaya.

Jaina Sutras Part I, passage 185

proof for this theory a verse of Manu, VI, 97, as Professor Biihler informs me, was quoted. But not all commentators drew the same inference from that verse. Leaving aside this controverted point, it certainly became, in later times, the custom that a Brahman, as a rule, passed through four, a nobleman through three, a citizen through two, a Sftdra through one of the four A^ramas 1 .

Jaina Sutras Part I, passage 1741

3 Talaaras are those who bv clapping the hands beat the time during a performance of music.

Jaina Sutras Part I, passage 1172

He should act in the same manner, if asked about bulbs of water-plants, roots, bark, leaves, flowers, fruits, seeds, water in the neighbourhood, or a kindled fire; (9)

Jaina Sutras Part I, passage 1332

A monk resolves : ' I shall ask for possession of a dwelling-place, &c., for the sake of other mendicants,

Jaina Sutras Part I, passage 2060

Gaika, name of a Kula, 291. Garu^as, gods, 189. Gautama, name of a gotra, 286, 289,

Jaina Sutras Part I, passage 772

inspected, imbued with life, and avoided to injure them; he, the great Hero. (12)

Jaina Sutras Part I, passage 1786

8 The same passage occurs in the Aupap&tika Sfttra (ed. Leu- mann, 87), but without an indication that it is not complete.

Jaina Sutras Part I, passage 1009

These are the seven rules for begging food ; now follow the seven rules for begging drink. They are, however, the same as those about food, only the fourth gives this precept : A monk or a nun may accept as drink water which has been used for watering flour or sesamum, &c. (II, i, 7, $ 7), if it be such as to require little cleaning and taking out (of impure) articles ; for, &c. (10)

Jaina Sutras Part I, passage 823

Sometimes he ate only the sixth meal, or the eighth, the tenth, the twelfth ; without desires, persevering in meditation. (7)

Jaina Sutras Part I, passage 991

1 Parahatthaflisi vS, parapdyawsi v&. This is a typical phrase, and seems rather out of place here.

Jaina Sutras Part I, passage 1800

In that night in which the Venerable Ascetic Mahivlra died, &c. (all down to) freed from all pains, a great confusion and noise was originated by many descending and ascending gods. (126)

Jaina Sutras Part I, passage 602

Boils and leprosy, consumption, falling sickness, blindness and stiffness, lameness and humpbacked- ness, i

Jaina Sutras Part I, passage 936

1 Mala. The word is not explained in the Tlka and Dipika ; the Guzerati translation says that the word is lokapratita, com- monly understood. It is probably the Marathi ma/ or ma /; the former word denotes a loft, floored with bamboos ; the second, the room formed by overlaying with slight sticks the cross-beams of a house, a loft, an erection or stand in a cornfield, scaffolding (of a building). Molesworth, Mardthi and English Dictionary, s. v.

Jaina Sutras Part I, passage 86

Nor is it to be wondered at that two Ksha- triyas should have founded sects in opposition, or at least in disregard to the authority of the Brahmans. For, as I shall try to prove in the sequel, the Kshatriyas were the most likely of all to become what the Brahmans would call ' untrue ascetics,'

Jaina Sutras Part I, passage 317

I could only have wished to make my transla- tion more worthy of the place where it is to make its appearance ; but if I have somewhat fallen short in my performance, I hope it will be accepted as an excuse that I had to translate into a language which is not my own, works of a literature which, notwithstanding all that has been done for it, still is all but virgin soil to us.

Jaina Sutras Part I, passage 1405

in the last chapter with regard to sounds should be repeated here with regard to colours (or forms) ; only the passages on music are to be omitted, (r)

Jaina Sutras Part I, passage 1937

It deserves to be noticed that the gotra of S&ndi\y& is not given, while that of the remaining Sthaviras is specialised. This seems to prove that his name is a later addition to the list.

Jaina Sutras Part I, passage 597

(The liberated) is not long nor small nor round nor triangular nor quadrangular nor circular ; he is not black nor blue nor red nor green nor white ; neither of good nor bad smell ; not bitter nor pun- gent nor astringent nor sweet ; neither rough nor soft ; neither heavy nor light ; neither cold nor hot ; neither harsh nor smooth ; he is without body, with- out resurrection, without contact (of matter), he is not feminine nor masculine nor neuter ; he perceives, he knows, but there is no analogy (whereby to know the nature of , the liberated soul) ; its essence is with- out form ; there is no condition of the unconditioned. There is no sound, no colour, no smell, no taste, no touch nothing of that kind. Thus I say, (4)

Jaina Sutras Part I, passage 175

i rere chiefly and originally intended for Kshatriyas. Buddha

Jaina Sutras Part I, passage 697

1 S&hammiya=sadharmika, one who follows the same rule in cases where different rules are left to the option of the mendi- cants. The word abhika#*kha=abhikdhkshy a is not translated, the commentator makes it out to mean, wishing for freedom from sinful acts.

Jaina Sutras Part I, passage 617

belongs to me. A man who, thinking, I am I 1 , exerts himself for this (creed), ceases (to act), is houseless, walks about bald-headed. The naked, fasting (monk), who combats the flesh, will be abused, or struck, or hurt 2 ; he will be upbraided with his former trade, or reviled with untrue re- proaches. Accounting (for this treatment) by his former sins, knowing pleasant and unpleasant occur- rences, he should patiently wander about. Quitting all worldliness 8 one should bear all (disagreeable) feelings, being possessed of the right view 4 . (2)

Jaina Sutras Part I, passage 1421

One should neither be pleased with nor prohibit it, if the other, sitting in the Anka or Paryanka posture, fastens or ties a necklace of many or less strings, a necklace hanging down over the breast, a collar, a diadem, a garland, a golden string ; (20)

Jaina Sutras Part I, passage 1990

But if there is a fifth person, a Sthavira or a Sthavird, or if that place can be seen (by those who pass) or doors open on it, then they are allowed to stand there together. The same rule applies to a nun and a layman. (39)

Jaina Sutras Part I, passage 573

(A monk should according to the &rya's or- der) go and return, contract or stretch (his limbs), thoroughly clean (what ought to be cleaned). Some- times, though a monk be endowed with virtue and walks in righteousness, living beings, coming in con- tact with his body, will be killed. (If this happens through mere carelessness) then he will get his punishment in this life ; but if it was done contrary to the rules 1 , he should repent of it and do penance for it 2 . Thus he who knows the sacred lore 3 , recom- mends penance combined with carefulness. (3)

Jaina Sutras Part I, passage 1694

There they assembled and went to the exterior hall of audience in the presence of the Kshatriya Siddh&rtha. Joining the palms of their hands so as to bring the ten nails together, they laid the folded hands on their heads and gave him the greeting of victory. (67)

Jaina Sutras Part I, passage 1538

If a creature with eyes sees agreeable and dis- agreeable forms (or colours), it should not be attached, &c., to them.

Jaina Sutras Part I, passage 1860

The Arhat Arish/anemi, clever, &c. (see 155- 157, all down to) indigent persons. (172) In the first month of the rainy season, in the second fortnight, the light (fortnight) of ,Srdva#a, on its sixth day riding in his palankin called Uttarakurd, 'and fol- lowed on his way by a train of gods, men, and Asuras, &c. (Arish/anemi) went right through the town of Dv^ravatf to the park called Revatika, and proceeded to the excellent Aroka tree. There, &c. (see 1 1 6, down to) five handfuls. When the moon was in conjunction with the asterism ATitrd, after fasting two and a half days without drinking water, he put on a divine robe, and together with a thou- sand persons he tore out -his hair, and leaving the house entered the state of houselessness. (173)

Jaina Sutras Part I, passage 1776

a lotus ; his senses were well protected like those of a tortoise ; he was single and alone like the horn of a rhinoceros ; he was free like a bird ; he was always waking like the fabulous bird Bhiru^a 1 , valorous like an elephant, strong like a bull, difficult to attack like a lion, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold 2 ; like the earth he patiently bore everything; like a well-kindled fire he shone in his splendour.

Jaina Sutras Part I, passage 1381

A monk or a nun should not resolve to go where they will hear sounds of a Mrzdanga, Nandt- nWdanga, or 6^allarl 6 , or any such-like various sounds of drums, (i)

Jaina Sutras Part I, passage 1773

Henceforth the Venerable Ascetic Mahvira was houseless, circumspect 2 in his walking, circumspect in his speaking, circumspect in his begging, circum- spect in his accepting (anything), in the carrying of his outfit and drinking vessel ; circumspect in evacuating excrements, urine, saliva, mucus, and uncleanliness of the body ; circumspect in his thoughts, circumspect in his words, circumspect in his acts 3 ; guarding his thoughts, guarding his words, guarding his acts, guarding his senses, guarding his chastity ; without wrath, without pride, without deceit, without greed ; calm, tranquil, composed, liberated, free from temp- tations 4 , without egoism, without property; he had cut off all earthly ties, and was not stained by any worldliness : as water does not adhere to a copper vessel, or collyrium to mother of pearl (so sins found no place in him) ; his course was unobstructed like that of Life ; like the firmament he wanted no support ; like the wind he knew no obstacles ; his heart was pure like the water (of rivers or tanks) in autumn ; nothing could soil him like the leaf of

Jaina Sutras Part I, passage 1724

1 The whole passage is in some disorder ; for the subject is she and the object is 'boy,' yet 'the Venerable Ascetic Mahd*

Jaina Sutras Part I, passage 71

I do not intend to write a full life of Mah^vira, but to collect only such details which show him at once a distinct historical person, and as different from Buddha in the most important particulars. Vardhamana was, like his father, a KL?yapa. He seems to have lived in the house of his parents till they died, and his elder brother, Nandivardhana, succeeded to what principality they had.

Jaina Sutras Part I, passage 1028

Hence it has been said to the mendicant, &c. (see above). (10)

Jaina Sutras Part I, passage 1137

If, on board, the boatman should say to the mendi- cant, ' O long-lived Sramana, I please, take this um- brella, pot, &c. (see II, 2, 3, 2), hold these various dangerous instruments 1 , let this boy or girl drink/ he should not comply with his request, but look on silently, (i)

Jaina Sutras Part I, passage 132

Our foregoing inquiry suggests where we have tc look for the originals of the monastic orders of the Gainas and Buddhists. The Brahmanic ascetic was their, model, from which they borrowed many important practices and insti- tutions of ascetic? life. This observation is not an entirely new one. Professor Max M tiller has already, in his Hib- bert Lectures (p. 351), started a similar opinion; likewise Professor Buhler, in his translation of the Baudhdyana Sfttra

Jaina Sutras Part I, passage 976

fellow-ascetics living in the neighbourhood, who follow the same rules of conduct, are agreeable and not to be shunned ; as this would be sinful, they should not do so. Knowing this, they should go there and after consideration say : ' O long-lived .Srama^as ! this food, &c., is too much for me, eat it or drink it! f After these words the other might say: 'O long- lived -Sramaf/a! we shall eat or drink as much of this food or drink as we require ; or, we require the whole, we shall eat or drink the whole/ (6)

Jaina Sutras Part I

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