Jaina Sutras Part I, passage 891

coming on, or a high wind raises much dust, or many flying insects are scattered about and fall down. (9)

Jaina Sutras Part I, passage 1452

In that period, in that age the Venerable Ascetic Mahdvlra, a Cn&ri Kshatriya, G^dt^rputra, a Vi- deha, son of Videhadatti, a native of Videha, a prince of Videha, lived thirty years amongst the householders under the name of 'Videha 2 /

Jaina Sutras Part I, passage 953

The same holds good with regard to raw shoots which, &c., as those of A^vattha, Nyagrodha, Pilawkhu 6 , NiyHra 6 , Sallakt. (5)

Jaina Sutras Part I, passage 618

Those are called naked, who in this world, never returning (to a worldly state), (follow) my religion according to the commandment. This highest doc- trine has here been declared for men. Delighted with this, destroying that (i.e. the effect *of works), he will successively 5 give up sinfulness 6 , after having come to a knowledge of it. Here (in our reli- gion) some live as single mendicants. Therefore a wise man should lead the life of an ascetic by collecting pure alms or any alms in all sorts of families. ' If (the food) be of good or bad smell, or if dreadful beasts inflict pain on (other) beings'

Jaina Sutras Part I, passage 1612

Having arrived there, he made his bow in the sight of the Venerable Ascetic Mah&vlra, and cast the Brihmawi Devnand&, together with her retinue, into a deep sleep ; then he took off all unclean par- ticles, and brought forth the clean particles, and saying, 'May the Venerable One permit me/ he took the Venerable Ascetic Mah&vlra in the folded palms of his hands without hurting him.

Jaina Sutras Part I, passage 753

2 This is the scholiast's interpretation of mmzmteggSi niman- trayet.

Jaina Sutras Part I, passage 652

(A heretic may say) : Know this for certain : having or not having received food, &c. (down to) brooms, having or not having eaten (come to our house), even turning from your way or passing (other houses ; we shall supply your wants). Confessing an individual creed, coming and going, he may give, or exhort to give, or do service (but one should not accept anything from him), showing not the slightest respect. Thus I say. (2)

Jaina Sutras Part I, passage 1336

A monl^ resolves : ' I shall not ask for possession of a dwelling-place, &c., for the sake of other mendi- cants; but if the dwelling-place, &c., has already been ceded to them, I shall use it/

Jaina Sutras Part I, passage 1458

The Ku/wfeladharas of Vai^rama^a, the Laukdn- tika and Maharddhika gods in the fifteen Karma- bhtimis 1 wake the Tirthakara. iv.

Jaina Sutras Part I, passage 257

the origin of the sect. But we are not from this fact obliged to assume that the ainas in the time intermediate between their last prophet and the composition of their canon had to rely on nothing more solid than a religious and legendary tradition, never brought into a fixed form. In that case, Mr. Earth's objections to the trustworthiness of the aina tradition would, it is true, not be without ground.

Jaina Sutras Part I, passage 76

kings of Videha,Magadha, a^id.Anga._JQi the towns which lay in these parts he spent Inmost all the rainy seasons during his spiritual career \ though he extended his travels as far west and north as 5rAvastf and the foot of the Hima- laya. The names of his chief disciples, the eleven Gawa- dharas or apostles of the 6ainas, as detailed in the Kalpa Sfitra (List of Sthaviras, i), are given without any varia- tion by both divisions of the church, the 6"vetimbaras and Digambaras.

Jaina Sutras Part I, passage 927

1 Siodagaviga</a, usiwodagavigarfa. Vigarfa, Sanskrit vika/a* is explained apkdya. It is therefore cold or hot water which i to be considered as containing life.

Jaina Sutras Part I, passage 1813

4 Master, why has this been said ?' * After this time the observance of control will be difficult/ (133)

Jaina Sutras Part I, passage 1038

Hence it has been said to the mendicant, &c. (see above). (2)

Jaina Sutras Part I, passage 1704

' That is so, O beloved of the gods, &c. (see n, down to) as you have pronounced it.'

Jaina Sutras Part I, passage 2026

25. During the Pa^usan monks or nuns should have three lodging-places ; (two) for occasional use,

Jaina Sutras Part I, passage 1107

(see I, 7, 6, 3), there is no large place for religious practices nor for study; that there cannot easily be obtained a stool, bench, bed, or couch, nor pure, acceptable alms ; that there have come or will come many 6ramatfas and Br&h- ma#as, guests, paupers, and beggars ; that the means of existence are extremely small ; that it is not fit for a wise man to enter .or leave it, &c. (see II, 1,4, i) ; in such a village, scot-free town, &c.,they should no remain during the cold season. (2)

Jaina Sutras Part I, passage 1690

When the family servants were thus spoken to by king Siddhrtha, they glad, pleased, and joyful, &c, laid the folded hands on their heads and

Jaina Sutras Part I, passage 346

(5) This deprives him of happiness and perfect wisdom- About this he is informed when he has understood and 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 destroys this (water-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of water, through his doing acts relating to water.

Jaina Sutras Part I, passage 1469

garlands, ribbons, scarves, and sashes like the Kalpawzksha. (20)

Jaina Sutras Part I, passage 2053

Bharatavarsha, 190, 218, &c. BharuWa, a fabulous bird, 261. Bhavanapati, one of the four orders

Jaina Sutras Part I, passage 170

There remains another possibility, but a still more im- probable one, viz. that the Brahmanic ascetic copied the Buddhist Bhikkhu or aina monk. I say still more im- probable, because, firstly, the Sa#my&sin makes part of the system of the four stages, or A^ramas, which if not so old as Brahmanism itself, is at least much older than both Buddhism and Gainism ; secondly, the Brahmanic ascetics were scattered all over India, while the Buddhists were

Jaina Sutras Part I, passage 1479

In the skies and on earth the sound of musical instruments produced by hundreds of thousands of excellent drums, kettle-drums, cymbals, and conches was extremely pleasant, xvi.

Jaina Sutras Part I, passage 813

He was struck with a stick, the fist, a lance, hit with a fruit, a clod, a potsherd. Beating him again and again, many cried. (10)

Jaina Sutras Part I, passage 1193

A monk or a nun, if addressing a man who, if addressed, does not answer, should not say: 'You loon ! you lout 1 1 you *Sttdra ! you low-born wretch ! you slave! you dog! you thief! you robber! you cheat! you liar! &c.; you are such and such! your parents 2 are such and such ! ' Considering well, they should not use such sinful, blamable, &c., speech. (8)

Jaina Sutras Part I, passage 1094

should remain in a squatting or sitting posture (for the whole night).

Jaina Sutras Part I, passage 18

One of the major difficulties confionting this programme is the lack of translators having both the qualifications and the time to undertake translations of the many outstanding books meiiting publication.

Jaina Sutras Part I, passage 202

same number of prophets believed to have risen since the creation of the present order of things, the former worship- ping twenty-four Ttrthakaras, the latter twenty-five Bud- dhas. I do not deny that in developing this theory one sect was influenced by the other ; but I firmly believe that it cannot be made out which of the two sects first invented, or borrowed from the Br&hmans, this theory.

Jaina Sutras Part I, passage 973

A monk or a nun on a begging-tour might, of the received quantity of food, eat only the sweet- smelling parts and reject the bad-smelling ones. As this would be sinful, they should not do so ; but they should consume everything, whether it be sweet smelling or bad smelling, and reject nothing. (4)

Jaina Sutras Part I, passage 1552

The unbound one, living amongst the bound (i e. householders), should lead the life of a mendicant ; unattached to women, he should speak with reverence. Not desiring this or the next world, the learned one is not measured by the qualities of love. (7)

Jaina Sutras Part I, passage 247

Now the Pdli Pi/akas were written in books in the time of Va#a Gdmawi, who began to reign 88 B.C. But they were in existence already some centuries before that time. Professor Max Muller sums up his discussion on that point by saying: 'We must be satisfied therefore, so far as I can see, at present with fixing the date, and the latest date, of a Buddhist canon at the time of the Second Council, 377 B.C.

Jaina Sutras Part I, passage 1561

In that period, in that age lived the Venerable Ascetic Mah&vira, the five (most important moments of whose life happened) when the moon was in con- junction with the asterism Uttaraphalgunl ; to wit, in Uttaraphalguni he descended (from heaven), and having descended (thence), he entered the womb (of Devnand) ; in Uttaraphalgunl he was removed from the womb (of Dev^nandd) to the womb (of TrisalS) ; in Uttaraphalgunl he was born ; in Uttaraphalgunl, tearing out his hair, he left the house and entered the state of houselessness ; in Uttaraphalgunl he obtained the highest knowledge and intuition, called Kevala, which is infinite, supreme, unobstructed,

Jaina Sutras Part I, passage 1286

A monk or a nun should not accept bowls which contain a band of the same precious materials specialised in 2 ; for &c. (3)

Jaina Sutras Part I, passage 1210

A monk or a nun, seeing food, &c., prepared, should speak about it in this way : ' This has been executed with great effort, with sin, with much labour; it is very good, it is excellent, it is well * seasoned, it is most delicious, it is most agreeable;' considering well, they should use such sinless, &C M language. (6)

Jaina Sutras Part I, passage 655

unchangeable, the world is ever changing; the world has a beginning, the world has no beginning ; the world has an end, the world has no end; (or with regard to the self and actions) : this is well done, this is badly done ; this is merit, this is demerit ; he is a good man, he is not a good man ; there is beatitude, there is no beatitude ; there is a hell, there is no hell. When they thus differ (in their opinions) and profess their individual persuasion, know (that this is all) without reason l . Thus they are not well taught, not well instructed in the reli- gion such as it has been declared by the Revered One, who knows and sees with quick discernment. (One should either instruct the opponent in the true faith) or observe abstinence as regards speech. Thus I say. (3)

Jaina Sutras Part I, passage 1827

i. The counciljof Valabhi under the presidency of JDevarddhi, who caused the Siddhanta to be

Jaina Sutras Part I, passage 1651

12. Then she saw a celestial abode excelling among the best of its kind, like the lotus (among flowers). It shone like the morning sun's disk, and was of a dazzling beauty. Its thousand and eight excellent columns (inlaid with) the best gold and heaps of jewels diffused a brilliant light like a hea- venly lamp, and the pearls fastened to its curtains glittered. It was hung with brilliant divine garlands, and decorated with pictures of wolves, bulls, horses, men, dolphins, birds, snakes, Kinnaras, deer, 6a- rabhas, Yaks, Sawsaktas 2 , elephants, shrubs, and plants. There the Gandharvas performed their concerts, and the din of the drums of the gods,

Jaina Sutras Part I, passage 1198

9 It is well known that the Hindus include, the parents of the abused party in their maledictions.

Jaina Sutras Part I, passage 1625

2. Then she saw a tame, lucky bull, of a whiter hue than that of the mass of petals of the white lotus, illu- mining all around by the diffusion of a glory of light; (a bull) whose lovely, resplendent, beautiful hump was delightful through the collection of its charms, whose glossy skin (was covered with) thin, fine, soft hairs; whose body was firm, well made, muscular, com- pact, lovely, well proportioned, and beautiful ; whose horns were large, round, excellently beautiful, greased at their tops, and pointed ; whose teeth were all equal, shining, and pure. He foreboded innumerable good qualities. (34)

Jaina Sutras Part I, passage 1746

1 Mura^as, Mridangas, Dundubhis are different kinds of drums. a Samaga-gramaga-turiya.

Jaina Sutras Part I, passage 1699

Having found, grasped, discussed, decided upon, and clearly understood the meaning of these dreams, they recited before king SiddhArtha the dream-books and spoke thus :

Jaina Sutras Part I, passage 196

one of the Gainas, as it is always before the mind of the authors of the sacred books when describing the spiritual career of the saints. But we search in vain for something analogous in the Buddhist scriptures. We could multiply the instances of difference between the fundamental tenets of both sects, but we abstain from it, fearing to tire the reader's patience with an enumeration^of all such cases.

Jaina Sutras Part I, passage 1926

y. Gavedhuka, S. Va^randgarl ; and into seven Kulas : a x , Vitsallya (Pr. u 2

Jaina Sutras Part I, passage 996

Some mendicants say unto (others) who follow the same rules of conduct, or live in the same place, or wander from village to village, if they have received agreeable food and another mendicant falls sick : ' Take it ! give it him ! if the mendicant will not eat it, bring it to us!' 'If nothing prevents me, I shall

Jaina Sutras Part I, passage 2042

Akampita, name of a Gawadhara, 286. A^ela, a naked monk, 57 n 2. Alabhika, name of a town, 264. Alms-bowls, what they should be

Jaina Sutras Part I, passage 993

Some mendicants say unto (others) who follow the same rules of conduct, or live in the same place, or wander from village to village, if they have received agreeable food and another mendicant falls sick l : 'Take it! give it him !

Jaina Sutras Part I, passage 1702

of the gods, the Kshatriyiwi Trisall has seen these fourteen great dreams, &c. (see 51, down to the end). (79) And this boy, &c. (see 52, down to) the lord of a realm with a large and extensive army and train of waggons, a universal emperor or a ina, the lord of the three worlds, the universal emperor of the law. (80). Therefore, O beloved of the gods, the KshatriyA^l TrLsalS, has seen illustrious dreams/ &c. (see 9). (8 1 )

Jaina Sutras Part I, passage 224

I make no doubt that the same practice was observed by the aina monks, the more so as they were not, like the Brahmans, influenced by any theory of their own not to trust to MSS., but were induced merely by the force of the prevalent custom to hand down their sacred lore by word of mouth.

Jaina Sutras Part I, passage 767

Disregarding slights difficult to bear, the Sage wandered about, (not attracted) by story-tellers, pantomimes, songs, fights at quarter-staff, and boxing-matches. (8)

Jaina Sutras Part I, passage 1920

a. Arya Roha#a of the K&syapa gotra, founder of the Uddeha Ga#a, which was divided into four S;khs : a. Udumbarikd (Pr. Udumbariggiyd), ft. Msaptirik&, y. Matipatrik^, 8. Ptiraapatrika (Pr. Punnapattiyd, Panna .

Jaina Sutras Part I

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