Jaina Sutras Part I, passage 1380

A monk or a nun should take their own chamber- pot or that of somebody else, and going apart with it, they should ease nature in a secluded place where no people pass or see them, and which is free from eggs or living beings, &c. ; then taking (thewchamber-pot), they should go to a secluded spot, and leave the excre- ments there on a heap of ashes, &c. (see II, i, i, $ 2).

Jaina Sutras Part I, passage 516

1 Pi/ia bhftyd iva satta. In the sequel we translate these words, alt sorts of living beings. f Literally, what one sees. 9 Who acts not on worldly motives. 4 Sinfulness.

Jaina Sutras Part I, passage 1320

(see II, 2, i, 9, and 3, 7) ; nor where they rub or anoint each other's body with oil or ghee or butter or grease ; nor where they take a b&tli, &c* ; nor where they go about naked, &c. (all as in II, 2, 3,

Jaina Sutras Part I, passage 231

On this premise we now proceed to inquire into the date of the composition of the sacred books of the Gainas. Their own dogmatical theory that all sacred books were revealed by the first Tirthakara, shall only be noticed to be dis- missed. We must try to discover better grounds for fixing the age when the chief works of the Siddhinta were composed.

Jaina Sutras Part I, passage 2126

Vatsa, name of a gotra, 287, 293. Vltsaliya, name of two Kulas, 291,

Jaina Sutras Part I, passage 2055

Brahma Kalpa, 195, Brahma^arin, name of a monk, 274. Brahmaliptika, name of a Sakha,

Jaina Sutras Part I, passage 188

By neglecting the Veda he becomes a .Stidra; therefore he shall not neglect it/ An inhibition pronounced so em- phatically presupposes the real occurrence of the practices forbidden. If therefore some ascetics already had ceased to recite the Veda, we may conclude that others began to disregard it as revelation and the highest authority. That those who were regarded as a sort of inferior ascetics, the non-Brahmanic ascetics, were most likely to make this step, is easy to imagine.

Jaina Sutras Part I, passage 95

tenets of their founders. If a sect begins to recognise another authority than that of the original founder of the main church, it either adopts another faith already in exist- ence, or starts a new one.

Jaina Sutras Part I, passage 926

If he sees somebody eating, e.g. the householder or his wife, &c., he should after consideration say: ' O long-lived one ! (or, O sister !) will you give me some of that food? 1 After these words the other might wash or wipe his hand or pot or spoon or plate with cold or hot water 1 . He should after consideration say : ' O long-lived one ! (or, O sister!) do not wash or wipe your hand or pot or spoon or plate ! If you want to give me something, give it as it is!' After these words the other might give him a share, having washed or wiped his hand, &c., with cold or hot water. But he should not accept any- thing out of such a hand, &C M which has been before treated thus ; for it is impure and unacceptable. (4)

Jaina Sutras Part I, passage 94

1 These twelve years of penance were indeed always thought essential for obtaining perfection, and every ascetic who endeavours to quit this life with the best claims to enter one of the highest heavens, or even Nirv&na, has to undergo a similar course of preparatory penance, which lasts twelve years.

Jaina Sutras Part I, passage 229

Of this canon a great many copies were taken, in order to furnish every seminary with books which had become necessary by the newly introduced change in the method of religious instruc- tion. Devarddhi's edition of the Siddhcinta is therefore only a redaction of the sacred books which existed before his time in nearly the same form. Any single passage in a sacred text may have been introduced .by the editor, but the bulk of the Siddhanta is certainly not of his making.

Jaina Sutras Part I, passage 1253

The Kevalin says : This is the reason : There might be hidden in the robe an earring or girdle or gold and silver, &c. (see II, 2, i, 1 1), or living beings or seeds or grass. Hence it has been said to the mendicant, &c., that he should closely inspect the inside of the robe. (14)

Jaina Sutras Part I, passage 1492

The Venerable Ascetic Mahavlra passed twelve years in this way of life; during the thirteenth year in the second month of summer, in the fourth fortnight, the light (fortnight) of Vaisakha, on its tenth day, called Suvrata, in the Muhftrta called Vi^aya, while the moon was in conjunction with the asterism Uttaraphalgunl, when the shadow had turned towards the east, and the first wake was over, outside of the town Gr/mbhikagrima *, on the northern bank of the river ./?zUpdlik 2 , in the field of the householder S&m&ga, in a north-eastern direc- tion from an old temple 3 , not far from a S&l tree, in a squatting position with joined heel?

Jaina Sutras Part I, passage 1644

9. Then she saw a full vase of costly metal 1 , splendent with fine gold, filled with pure water, excellent, of brilliant beauty, and shining with a bouquet of water lilies. It united many excellencies and all-auspicious marks, and stood on a lotus- (shaped foot), shining with excellent jewels 2 . It delighted the eyes, glittered and illumined all about ; it was the abode of happy Fortune, free from all faults, fine, splendid, exquisitely beautiful, entwined with a wreath of fragrant flowers of all seasons. (41)

Jaina Sutras Part I, passage 1436

brahmanical part of the place Ku;/</apura to the northern Kshatriya part of the same place, rejecting the unclean matter, and retaining the clean matter, lodged the fetus in the womb of Trijali of the Visish/^a gotra, wife of the Kshatriya Siddhrtha, of the K&syapa gotra, of the clan of the Gnbtrts, and lodged the fetus of the Kshatriy4#l TrLrali in the womb of Devinandd of the ^alandhar^ya^a gotra, wife of the Brihma^a /?zshabhadatta, of the gotra of Kod&la, in the southern brahmanical part of the place Kuwdapurt. (4) The knowledge of the Venerable Ascetic Mah&vlra (with regard to this transaction) was threefold : he knew that he was to be removed ; he knew that he was removed ; he also knew when he was being removed. (5)

Jaina Sutras Part I, passage 370

Some slay (animals) for sacrificial purposes, some kill (animals) for the sake of their skin, some kill (them) for the sake of their flesh, some kill them for the sake of their blood ; thus for the sake of their heart, their bile, the feathers of their tail, their tail, their big or small horns, their teeth, their tusks, their nails, their sinews, their bones 1 ; with a purpose or without a purpose. Sortie kill animals because they have been wounded by them, or are wounded, or will be wounded. (5)

Jaina Sutras Part I, passage 1516

A Nirgrantha comprehends (and renounces) mirth, he is not mirthful. The Kevalin says : A Nirgran- tha who is moved by mirth, and is mirthful, might utter a falsehood in his speech. A Nirgrantha, &c.

Jaina Sutras Part I, passage 641

Staying in or between houses, in or between vil- lages, in or between towns, in or between counties, a monk is attacked by murderers, or is subject to the hardships (of a mendicant's life). A hero should bear these hardships, (i)

Jaina Sutras Part I, passage 1840

8 This name was given him because before his birth his mother, lying on her couch, saw in the dark a black serpent crawling about. This is the account given by the commentator, who forgets to tell us how it comes to bear on the name P&wva.

Jaina Sutras Part I, passage 1488

Day and night following that conduct which is a blessing to all animated and living beings, the zealous gods listen to him with joyful horripilation, xix.

Jaina Sutras Part I, passage 1853

When his fourfold Karman 1 was exhausted and in this Avasarpi^l era the greater part of the Du/^sha- masushamS, period had elapsed, in the first month of the rainy season, in the second fortnight, the light (fortnight) of Srvana, on its eighth day, in the early part of the day when the moon was in conjunction with the aster ism Vi^clkhd, (PArrva), after fasting a month without drinking water, on the summit of mount Sammeta, in the company of eighty-three persons, stretching out his hands, died, &c, (all down to) freed from all pains. (168)

Jaina Sutras Part I, passage 1359

3 Purisa0?taraka</a, here translated svikn'ta. The text pro- ceeds ^ava bahiya niharfaw v&, which I do not know how to apply to the object in question. As 3 differs from 2 only in giving

Jaina Sutras Part I, passage 210

It is impossible to decide this question on 4 priori grounds. The Jews and the Parsis may be adduced as instances in favour of the former view, the Roman Catholic church as one in favour of the latter.

Jaina Sutras Part I, passage 1073

A monk or a nun should not use for religious postures, &c., a lodging-place which is used by the householder, which contains fire or water; for it is not fit for a wise man to enter or leave it, &c. (cf. II,

Jaina Sutras Part I, passage 361

beings, besides, which he hurts by means of plants, through his doing acts relating to plants. (4) About this 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 plants, or causes others to act so, or allows others to act so. This deprives him of happiness and perfect .wisdom.

Jaina Sutras Part I, passage 1369

stakes, sprigs, holes, caves, walls, even or uneven places 1 , (n)

Jaina Sutras Part I, passage 1517

' In this way the great vow is correctly practised, followed, &c.

Jaina Sutras Part I, passage 1250

1 Here and in the following paragraph the original adds netta, which may be-nitv, bringing (the clothes); but the following words seem to militate against this rendering. For the house- holder's order to fetch (ahara) the clothes would be superfluous, if he had already brought (netta) them. Unless ihara has here some other meaning than the common one, perhaps ' take it/ nett$ can- not be translated ' having brought them/

Jaina Sutras Part I, passage 194

A characteristic dogma of the ainas which pervades their whole philosophical system and code of morals, is the hylozoistic theory that not only animals and plants, but also the smallest particles of the elements, earth, fire, water, and wind, are endowed with souls (^iva). No such dogma, on the other hand, is contained in the philosophy of the Buddhists. To Indian philosophers the various degrees of knowledge up to omniscience are matters of great moment.

Jaina Sutras Part I, passage 1794

In the fourth month of that rainy season, in the seventh fortnight, in the dark (fortnight) of Krt- tika, on its fifteenth day, in the last night, in the town of Pp&, in king Hastip&la's office of the writers, the Venerable Ascetic Mahdvira died, went off, quitted the world, cut asunder the ties of birth, old age, and deith; became a Siddha, a Buddha,

Jaina Sutras Part I, passage 1097

A monk or a nun on a begging-tour or in a residence or on a pilgrimage from village to village should first inspect the place for easing nature. The Kevalin says : This is the reason : If a monk or a nun, in the night or the twilight, ease nature in a place which they have not previously inspected, they might stumble or fall, stumbling or falling they might hurt the hand or foot, &c., kill, &c., all sorts of living beings. (24)

Jaina Sutras Part I, passage 1875

The knowledge of the Arhat /frshabha about this, &c. (all as in the case of Mahavira, but note the following differences : the first dream is a bull ' coming forward with his face/ the other (mothers of Tirthakaras see first) an elephant. She (Maru- dev!) relates them to Ndbhi, the patriarch ; there

Jaina Sutras Part I, passage 2102

Pushpa/ftila*, name of a nun, 274. Pushpottara, name of a Vima*na,

Jaina Sutras Part I, passage 1355

In this way all that has been said in the corre- sponding passage about couches 1 should be repeated here as far as 'water-plants/ (i)

Jaina Sutras Part I, passage 483

Therefore the second (i.e. the wrong creed) is not adhered to. The knowing one seeing the vanity (of the world) [knowing the rise and fall of the souls 2 ], the Brahman follows the unrivalled (control of the (7ainas). He should not kill, nor cause others to kill, nor consent to the killing of others. ' Avoid gaiety, not delighting in creatures (i.e. women), having the highest intuition/ keeping off from sinful acts. (3)

Jaina Sutras Part I, passage 763

man 1 . Many people assembled, shocked at the sight ; they struck him and cried. (4)

Jaina Sutras Part I, passage 514

This is the pure, unchangeable, eternal law, which the clever ones, who understand the world, have declared : among the zealous and the not zealous, among the faithful and the not faithful, among the not cruel and the cruel, among those who have worldly weakness and those who have not, among those who like social bonds and those who do not : >* that is the truth, that is so, that is proclaimed in this (creed)/ (2)

Jaina Sutras Part I, passage 1067

Hence it has been said to the mendicant, &c., that one (should put forward) first the hand, then the foot, and thus circumspectly leave or enter such a lodging. (2)

Jaina Sutras Part I, passage 1636

1 , Mudgara 2 , Mallikd 3 , 6&ti 4 , Yftthika 5 , An- kolla 6 , Kora/z/akapatra 7 , Damanaka 8 ; Navaml- likd 9 , Bakula 10 , Tilajca 11 , Visantika 12 , Nuphar, Nymphaea, P/ala 13 , Kunda 14 , Atimukta 15 , and Mango ; and perfumed the ten divisions of the uni- verse with its incomparably delightful fragrance. It was white through wreaths of fragrant flowers of all seasons, and brilliant through splendid, beautiful embellishments of many colours. Towards it came humming swarms of different kinds of bees 16 , and filled with their sweet noise the whole neighbour- hood. (37)

Jaina Sutras Part I, passage 728

2 I. e. for preserving the life, when too severe penance brings on sickness and the probability of instant death.

Jaina Sutras Part I, passage 1152

If a monk or a nun on the pilgrimage come upon walls or ditches or ramparts or gates or bolts

Jaina Sutras Part I, passage 270

It is not probable that the development of Gainism during the two first centuries after the Nirv4#a should have gone on at so rapid a pace that its two principal sects should have been brought to the necessity of discarding their old canon. For, as stated above, after the splitting of the church in these two sects the philosophical system of the Gainas remained stationary, since it is nearly the same with bqth sects. As regards ethics, both sects, it is true, differ more.

Jaina Sutras Part I, passage 1946

found in all MSS. It brings the list down to the president of the council of Valabhf. (The translation of the gathas ix-xiv is given in full in the text.)

Jaina Sutras Part I, passage 1643

8 Or if we adopt a various reading, mentioned in -the com- mentary, paya</iya, we must translate : whose luminous glory was set forth by his thousand rays.

Jaina Sutras Part I, passage 817

The Venerable One was able to abstain from indulgence of the flesh 3 , though never attacked by

Jaina Sutras Part I, passage 1063

Explaining 2 thus, he truly explains. (The teacher says) : Well, he is (an explainer of the truth), (i)

Jaina Sutras Part I, passage 564

Comprehending that pleasure (and pain) are indi- vidual, advising kindness, he will not engage in any work in the whole world : keeping before him the one (great aim, liberation), and not turning aside, 'living humbly, unattached to any creature/ The rich (in control) who with a mind endowed with all penetration (recognises) that a bad deed shduld not be done, will not go after it. What you acknowledge as righteousness, that you acknowledge as sagedom (mauna); what you acknowledge as sage- dom, that you acknowledge as righteousness. It is

Jaina Sutras Part I, passage 306

3. P&nrvaandra's Bdldvabodha or Gi^erati Gloss. In some parts of the second book, which are not explained in the older commentaries, this gloss was the only help I had. It generally closely follows the explanation of the older commentaries, more especially that of the Dipikd.

Jaina Sutras Part I, passage 1569

When the Br&hma^t DevdnandA, having seen these dreams, woke up, she glad, pleased, and joyful in her mind, deligfited, extremely enraptured, with a heart widening under the influence of happi- ness, with the hair of her body all erect in their pores like the flowers of the Kadamba touched by rain-drops firmly fixed the dreams (in her mind), and rose from her couch. Neither hasty nor trem- bling, with a quick and even 3 gait, like that of the

Jaina Sutras Part I, passage 839

* This is the typical conclusion of all prohibitions : aphSsuyam awesa^i^aw ti mannamdae labhe sa#zte no pa^igg&heg^a. In the translation the plural is used throughout, in order to avoid the necessity of always repeating 'he or she.'