Jaina Sutras Part I, passage 1068

He (the mendicant) should, at halting-places, &c., ask for a lodging-place, after having inquired who is the landlord or who is the tenant. He should ask permission to use the lodging-place in this way : * By your favour, O long-lived one ! we shall dwell here for a while (for the time and in the place) which you will concede/ (If the landlord should object and say that he owns the lodging for a limited time only, or if he asks for the number of monks for which the lodging is required, he should answer) 1 : 4 As long as this lodging belongs to you, (or) for the sake of as

Jaina Sutras Part I, passage 872

The Kevalin says this is the reason : A mendicant, having drunk various liquors, to- gether with the householder or his wife, monks or nuns, might not find the (promised) jesting-place

Jaina Sutras Part I, passage 1799

That night in which the Venerable Ascetic Mahd- vlra died, &c. (all down to) freed from all pains, was lighted up by many descending and ascending gods. (125)

Jaina Sutras Part I, passage 1051

4. Here, in the east, &c. They accordingly give, &c. (all as in 8 down to) palaces. If the mendi- cants come there while the other religious men do not come there, they sin by living in a place not frequented by other mendicants. (9)

Jaina Sutras Part I, passage 42

Indeed, though the <7ainas fondly imagine SiddhArtha to have been a powerful monarch and depict his royal state in glowing, but typical colours, yet their statements, if stripped of all rhetorical ornaments, bring out the fact

Jaina Sutras Part I, passage 538

* These words seem to have formed a jloka, which could easily be restored if we read : purise davie vire &y&n\ggs viy^hie I vasitta ba#ibhaera*ftsi ^e dhuadi samussayaw n The aggregate is either that of the constituent parts of the body, i. e. the body itself, or that of karman, i. e. the sum of karman.

Jaina Sutras Part I, passage 1872

1 The numbers are given in the same way as in 183. I have abridged these tedious accounts. All Tirthakaras except Mahdvira have the title Arhat, which I bave dropped in the sequel.

Jaina Sutras Part I, passage 695

Taking the vow to beg (food, &c.) for another (who is sick), and to eat (when sick) what is brought by another; taking the vow to beg, &c., and not to eat what is brought ; taking the vow not to beg, &c., but to eat what is brought ; taking the vow neither to beg, &c., nor to eat what is brought (one should adhere to that vow). Practising thus the law as it has been declared, one becomes tran- quil, averted from sin, guarded against the allure- ments of the senses. Even thus (though sick) he will in due time put an end to existence 2 . This (method) has been adopted by many who were free from delusion ; it is good, wholesome, proper, beatifying, meritorious. Thus I say. (4)

Jaina Sutras Part I, passage 1708

When the Kshatriydwl Tri^ali had heard and perceived this news, she glad, pleased, and joyful, &c. accepted the true meaning of the dreams. (87) With the permission of king Siddhdrtha she rose from her chair of state which was decorated with arabesques of various jewels and precious stones,

Jaina Sutras Part I, passage 1138

If, on board, the boatman should say to another of the crew, ' O long-lived one ! this ,Srama#a is only a heavy load for the boat, take hold of him with your arms and throw him into the water!' hearing and perceiving such talk, he should, if he wears clothes, quickly take them off or fasten them or put them in a bundle on his head. (2)

Jaina Sutras Part I, passage 376

(2) About this 1 the Revered One has taught the truth : for the sake of the splendour, honour, and glory of this life, for the sake of birth, death, and final liberation, for the removal of pain, man acts sinfully towards wind, or causes others to act so, or allows others to act so. This deprives 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.

Jaina Sutras Part I, passage 1803

4 Indrabhfiti was on a mission to convert somebody when Mahfivfra died. Being aware that love had no place in one who is free from passion, he suppressed his friendship for his teacher and

Jaina Sutras Part I, passage 325

1 I.e. in a permanent soul, different from the body. This is said against the AUrv&kas.

Jaina Sutras Part I, passage 1661

' O beloved of the gods, I was just now on my couch (as described in 32), &e. (see 5), and awoke after having seen the fourteen dreams; to wit, an elephant, &c. What, to be sure, O my lord, will be the happy result portended by these fourteen illus- trious, great dreams ? ' (49)

Jaina Sutras Part I, passage 1086

1 Ai/fftasamlekkha/g. I am not certain whether I have found the correct meaning*

Jaina Sutras Part I, passage 138

15. * He shall beg late (after people have finished their meals), without returning twice 6 / The Gaina monks collect food in the morning or at noon, probably to avoid meeting with their rivals. They generally but once in a day go out begging ; but one who has fasted for more than one day may go a begging twice a day 7 .

Jaina Sutras Part I, passage 854

A monk or a nun should not accept of food, &c., which they know has been prepared by the householder for the sake of many .Srama^as and Br&hma#as, guests, paupers, and beggars, after he has counted them, acting sinfully towards all sorts of living beings ; for such food, whether it be tasted of or not, is impure and unacceptable. (12)

Jaina Sutras Part I, passage 1303

1 Though the alms-bowl is expressly mentioned, it must stand here for water, as the commentators interpret the passage.

Jaina Sutras Part I, passage 44

I think the form Nadika is wrong, and ^Vatika, the spelling of t Mahavagga, is correct. Mr. Rhys Davids is also mistaken in saying in the index to his trans- lation : ' Nddika, near Patna.' It is apparent from the narrative in the Mah&- vagga that the place in question, as well as Ko/iggama, was near Vesali. 1 See Weber, Indische Studien, XVI, p. 262.

Jaina Sutras Part I, passage 85

Some names of Mahavira's relations are similar to those of Buddha's : the former's wife was Ya^oda, the latter's Ya.ro- dhara ; the former's elder brother was Nandivardhana, the latter's step-brother Nanda ; Buddha's name as a prince was Siddhartha, which was the name of Mahavira's father. But if the similarity of these names proves anything, it proves no more than that names of this description were much used then among the Kshatriyas, as surely they were at all times l .

Jaina Sutras Part I, passage 1954

2 Monks or nuns during the Pa^iisan are allowed to regard their residence as extending a Yo^ana and a Krosa all around, and to live there for a moderate time. (9)

Jaina Sutras Part I, passage 751

He should be enlightened with eternal objects 2 , and not trust in the delusive power of the gods;

Jaina Sutras Part I, passage 1352

One who has adopted one of these four rules, &c. (see II, i, n, 12).

Jaina Sutras Part I, passage 305

2. Dtpika of Ginaha/A/sa Suri, a teacher of the Br/hat Kharatara Ga&//a. The DipikS. is almost verbally copied from the Tlka, which it pretends to reduce to a smaller compass. But the reduction consists almost entirely in the omission of ^Silcinka's comments on the Niryukti verses, which form his introduction to every lecture and lesson.

Jaina Sutras Part I, passage 1151

A monk or a nun on the pilgrimage,* with their feet soiled with mud, should not, in order that the grass might take off the mud from the feet, walk out of the way and destroy the grass by cutting, trampling, and tearing it. As this would be sinful, they should not do so. But they should first inspect a path con- taining little grass ; then they may circumspectly wander from village to village. (13)

Jaina Sutras Part I, passage 1087

1 In the first case, there would be sawyamavir&dhanS, or obstruction to control ; in the second, dtmavirddhand, injury to him who lifts the couch ; in the third, tatparity&ga; in the fourth, bandhan&dipalimantha, friction of the ropes. The word which I have translated movable is pattfhdriya pratihdruka. The translation is conjectural

Jaina Sutras Part I, passage 1750

' Formerly, O beloved of the gods, when we had begotfen this our boy, the following personal, re- flectional, desirable idea occurred to our mind : " From the moment tfrat this our boy has been begotten, our silver increased, our gold increased, &c. (see 91, down to) Vardham&rta. Now our wishes have been fulfilled, therefore shall the name of our boy be Vardhamna."' (106, 107) 2

Jaina Sutras Part I, passage 1829

3. The public reading of the Kalpa Sfitra before king Dhruva- sena of Anandapura, to console him on the death of his son. Anandapura is identified with MahSsthSna by Ginaprabhamuni, and with Bax/anagara by Samayasundara. Some scholars have assumed, but not proved, that this Dhruvasena is identical with one of the Valabhi kings of the same name.

Jaina Sutras Part I, passage 1680

bathing, combined with healthy exercises. When this healthy excellent bathing under many hundred- fold pleasures was over, he dried his body with a long-haired, soft, scented, and coloured towel, put on a new and costly excellent robe, rubbed himself with fresh and fragrant Go^irsha 1 and sandal, and ornamented himself with fine wreaths and sandal-oint- ment.

Jaina Sutras Part I, passage 354

There are beings living in the earth, living in grass, living on leaves, living in wood, living in cowdung, living in dust-heaps, jumping beings which coming near (fire) fall into it. Some, certainly, touched by fire, shrivel up ; those which shrivel up there, lose their sense there ; those which lose their sense there, die there. (6)

Jaina Sutras Part I, passage 995

But he should show him which parts are not fit for a sick person (saying): 'This particle is pungent, this one bitter,. this one astringent, this one sour, this one sweet/ (i)

Jaina Sutras Part I, passage 1738

Then they set free all prisoners, &c. (see 100, down to) pillars and poles. Having done this, they returned to king Siddhdrtha, and laying their hands on their heads, reported on the execution of his orders. (101)

Jaina Sutras Part I, passage 1360

Now he should know this : If that place has not been appropriated by another person, &c., he may ease nature on such a place (after having well inspected and cleaned it). (4)

Jaina Sutras Part I, passage 1044

A monk or a nun should not use, for religious postures, &c., sheds of grass or straw which contain eggs, living beings, &c. But they may do so if they contain few eggs, few living beings, &c. (5)

Jaina Sutras Part I, passage 162

1 Kalpa Stitra, Lives of the Ginas, 117, towards the end. 3 E. g. Kalpa Stitra, Rules for Yatis, 51.

Jaina Sutras Part I, passage 535

He who desires the current of karman, is a fool who has not cut off the fetters of, nor conquered the connection with, (the world.) For such as dwell in darkness, and are without knowledge, there is no success in faith. Thus I say. (2)

Jaina Sutras Part I, passage 1112

A monk or a nun wandering from village to village should look forward for four cubits, and seeing animals they should move on by walking on his toes or heels or the sides of his feet. If there be some bypath, they should choose it, and not go straight on ; then they may circumspectly wander from village to village. (6)

Jaina Sutras Part I, passage 1297

sister !) I shall in your presence closely inspect the interior of the bowl/

Jaina Sutras Part I, passage 1255

1 If they contain stains of mustard or Afl^ana, &c. The com- mentator quotes two jlokas which, as I understand them, assign to the different parts of the cloth different significations as omina. They run thus : -fiattdri deviyd bhftgS do ya bhdgS ya mamisd I asuriaa ya do bh&gd ma^g^e vatthassa rakkhaso it devesu uttamo lobho m&misesu ya*ma^Aimo I asuresu ya galannam maranaw rakkhase ll

Jaina Sutras Part I, passage 2029

1 According to the commentary, they should ask each other the meaning of the Sfttras.

Jaina Sutras Part I, passage 1578

(10) Therefore, O beloved of the gods, you have seen illustrious dreams, &c. (see 9).'

Jaina Sutras Part I, passage 250

the distance in time of the questionable date from either limit by the greater or less resemblance of the oldest G^ina works in verse with such of the Southern and North- ern Buddhists as regards metrical or stylistic peculiarities, we should place the beginning of the Gaina literature nearer the time of the P&li literature, rather than that of the Northern Buddhists. This result agrees pretty well with a tradition of the *SVetmbaras.

Jaina Sutras Part I, passage 474

mirth from it : Away with that fool's company, he increases his

Jaina Sutras Part I, passage 1207

A monk or a nun, seeing any sort of such things as walls or ditches, &c. (see II, 3, 2, $ 14), should not speak of them in this way: * This is well-executed, finely executed, beautiful, excellent, (so done) or to be done;' they should not use such sinful, &c., language. (3)

Jaina Sutras Part I, passage 1012

If a monk or a nun want to ask for a lodging, and having: entered a village or scot-free town, &c., conceive that lodging to contain eggs, living beings, &c., they should not use it for religious postures, night's-rest, or study 2 , (i)

Jaina Sutras Part I, passage 2081

thakara, 280. Maloha^a, 106+41 i. Malyaka, name of a Kula, 292. Maaaka, 287.

Jaina Sutras Part I, passage 974

A monk or a nun on a begging-tour might, of the received quantity of drink, imbibe only the well- flavoured part, and reject the astringent part As this would be sinful, they should not do so ; but they should consume everything, whether it be well flavoured or astringent, and reject nothing. (5)

Jaina Sutras Part I, passage 1759

In that period, in that age, in the first month of winter, in the first fortnight, in the dark (fortnight) of MSrgasiras, on its tenth day, when the shadow had turned towards the east and the (first) Paurushl 4 was full and over, on the day called Suvrata, in the Muhtirta called Vi,faya, in the palankin ATandra- prabha, (Mah^vlra) was followed on his way 5 by a train of gods, men, and Asuras, (and surrounded) by a swarm of shell-blowers, proclaimers, pattivallas,

Jaina Sutras Part I, passage 1731

service belonging to the animal world, rained down on the palace of king Siddhartha one great shower of silver, gold, diamonds, clothes, ornaments, leaves, flowers, fruits, seeds, garlands, perfumes, sandal, powder, and riches. (98) 1

Jaina Sutras Part I, passage 1248

The householder may say (to another of his people) : * O long-lived one ! (or, O sister !) bring that robe, clean or wash it with cold or hot water ! '