Jaina Sutras Part I
Hermann Jacobi (translator)
2,128 passages indexed from Jaina Sutras Part I: Akaranga Sutra & Kalpa Sutra (Hermann Jacobi (translator)) — Page 9 of 43
License: Public Domain
Jaina Sutras Part I, passage 1866
In that period, in that age the Arhat Arish/anemi lived three centuries as a prince, fifty-four daysjn a state inferior to perfection, something less than seven centuries as a Kevalin, full seven centuries as a .Srama^a, a thousand years on the whole. When his fourfold Karman was exhausted and in this Ava- sarpi#l era a great part of the Du^shamasushami period had elapsed, in the fourth month of summer, in the eighth fortnight, the light (fortnight) of AsMd^a, on its eighth day, in the middle of the night when the moon was in conjunction with the asterism K\\x&, (Arish/anemi), after fasting a, month
Jaina Sutras Part I, passage 1453
After his parents had gone to the worlds of the gods and lie had fulfilled his promise, he gave up his gold and silver, his troops and chariots, and distributed, portioned out, and gave away his valuable treasures (consisting of) riches, corn, gold, pearls, &c., and distributed among those who wanted to make presents to others. Thus he gave away during a whole year. In the first month of winter, in the first fortnight, in the dark (fortnight) of M&rgariras,
Jaina Sutras Part I, passage 441
Certainly, that man who engages in worldly affairs, who practises many tricks, who is bewildered by his own doings, acts again and again on that desire which increases his unrighteous- ness 2 . Hence the above has been said for the increase of this (life) 3 . (A man addicted to pleasures) acts as if immortal, and puts great faith (in pleasure) ; but when he perceives that this body sustains pains, he cries in his ignorance. Therefore keep in your mind what I say. (5)
Jaina Sutras Part I, passage 1554
He lives, forsootn, in accordance with wisdom (and restraint), and walks free from desire, and with conquered sensuality. As a snake casts off its old skin, so is the Brhma#a freed from the bed of pain. (9)
Jaina Sutras Part I, passage 1374
A monk or a nun should not ease nature where charcoal or potash is produced, or the dead are burnt, or on the sarcophagues or shrines of the dead. (17) A monk or a nun should not ease nature at sacred places near rivers, marshes or ponds, or in a conduit (18)
Jaina Sutras Part I, passage 918
8 Aloe^a. The scholiast explains it here by dar^ayet, he should show the food, &c. Professor Oldenberg has identified this word with the PSli aro^eti.
Jaina Sutras Part I, passage 1555
As they call the great ocean a boundless flood of water, difficult to traverse with the arms (alone), so should the learned one know (and renounce) it (the sawsdra) : that sage is called ' Maker of the end/ (10)
Jaina Sutras Part I, passage 2032
27. During the Pa < ggusan monks or nuns are not allowed to travel farther than four or five Yq^anas 2 , and then to return. They are allowed to stay in some intermediate place, but not to pass there (at the end of their journey) the night, (62)
Jaina Sutras Part I, passage 1060
4 It 1 is difficult to obtain pure, acceptable alms; it is indeed not free from such preparations as strewing the ground (with Darbha-grass), smearing it (with cowdung), shutting the doors ana securing the beds. And he (the mendicant) delights in pilgrimage, religious exercises, study, begging for a bed, a couch, or other alms/
Jaina Sutras Part I, passage 657
1 The (rain as do not espouse one of the alternative solutions of the metaphysical and ethical questions ; but they are enabled by the sy&dviida to believe in the co-existence of contrary qualities in one and the same thing.
Jaina Sutras Part I, passage 1781
2 The last three similes cannot be translated accurately, as they contain puns which must be lost in the translation. The moon is somalese, of soft light, but Mah&vtra has pure thoughts (lejyS, manaso bahirvikara) ; the sun is dittateo of splendent light, Mahvtra of splendent vigour; gold is #yar(iva, a synonym of kaaaga gold, Mahdvfra always retains his own nature.
Jaina Sutras Part I, passage 199
For what Buddha or Mah^vira had revealed was, of course, regarded by the followers of either as truth and the only truth; this truth must have existed from the beginning of time, like the Veda of the Brcihmans ; but could the truth have remained unknown during the infinite space of time elapsed before the appearance of the prophet ?
Jaina Sutras Part I, passage 1765
in the arena of the three worlds gain the supreme, bqst knowledge, called Kevala, which is free from obscurity ; obtain the pre-eminent highest rank (i. e. final liberation) on that straight road which the best <9inas have taught ; beat the army of obstacles ! Victory, victory to thee, bull of the best Kshatriyas !
Jaina Sutras Part I, passage 109
As Buddhism and Gainism excepted none of the many sects, the founders of which pretended, like Buddha or Mahavira, to omniscience and absolute perfection, have continued long enough to come within the reach of our knowledge and all or many of them may, for aught we know, have given the same divine honours to their saints, as the Buddhists and Gainas did to their own prophets it cannot be alleged that the practice of the Buddhists rather than of any other sect was imitated by the Gainas, or vice versa.
Jaina Sutras Part I, passage 866
1 Puvvdm eva dloe^a, he should first look at him or her (and then say).
Jaina Sutras Part I, passage 415
He who sees by himself, needs no instruction. But the miserable, afflicted fool who delights in pleasures, and whose miseries do not cease, is turned round in the whirl of pains. Thus I say. (6)
Jaina Sutras Part I, passage 1896
At that period, at that age the Venerable Ascetic Mah&vlra had nine Gawas and eleven Gaadharas.
Jaina Sutras Part I, passage 284
Fre- quently we meet with fragments only of sentences, or with sentences which it is impossible to construe. This reminds us of the style of the Brahmanical Sutras ; but there is this difference, that in the last-named works the single aphorisms are the necessary links in the logical concatena- tion of ideas, while in our book the single sentences or parts of sentences do not seem to be connected with one another in order to carry on the illustration of an idea.
Jaina Sutras Part I, passage 994
if the sick mendicant will not eat it, thou mayst eat it/ But he (who is ordered to bring the food) thinking, * I shall eat it myself/ covers it and shows it (saying) : * This is the lump of food, it is rough to the taste 2 , it is pungent, it is bitter, it is astringent, it is sour, it is sweet ; there is? certainly nothing in it fit for a sick person/ As this would be sinful, he should not do so.
Jaina Sutras Part I, passage 894
A monk or a nun may go to such an entertain- ment (as described in the preceding Stitra), provided that on their way there, there are few living beings, few seeds, &c. ; that no .Srama^as and Brdhma^as, &c. f have arrived or will arrive; that it is not a
Jaina Sutras Part I, passage 2066
Indrapuraka, name of a Kula, 291. Ihgitamarana, a religious death, 72
Jaina Sutras Part I, passage 201
Accordingly the Nirg^aathas wste probably an old sect_jat_the time of Bu^ha^jaad^NAtaputta only the reformer of the Gaina church, which may have been founded by the twenty-third Ttrthakara, Pdrnra. But what seems astonishing is the fact that the Gainas and Bauddhas have hit on nearly the
Jaina Sutras Part I, passage 1801
In that night in which the Venerable Ascetic Mah&vira died, &c. (all down to) freed from all pains, his oldest disciple, the monk Indrabhtiti of the Gautama gotra, cut asunder the tie of friend- ship which he had for his master 4 , and obtained the
Jaina Sutras Part I, passage 1335
A monk resolves : ' I shall ask for possession of a dwelling-place, &c., for the sake of Other mendicants, and having taken possession of it for their sake, I shall not use it/
Jaina Sutras Part I, passage 388
Or he heaps up treasures for the benefit of some spendthrifts, by pinching himself. Then, after a time, he falls in sickness ; those with whom he lives together will first leave him, and he will after- wards leave, them. They cannot help thee or protect thee, nor canst thou help them or protect them. (4)
Jaina Sutras Part I, passage 1761
6 Samartugammam&*a-magge. The commentator divides sama~ migammam*am agge, and explains the passage thus : him who was followed by, Ac,, and surrounded by, &c. (agre parivrAam) they praised and hymned, and the authorities spoke thus to him.
Jaina Sutras Part I, passage 1871
Suvidhi, surnamed Pushpadanta, died ten krores of Sigaropamas before -Shala ; Aandra- prabha a hundred krores of Scigaropamas before tSltala ; Supar^va a thousand krores of Sagaro- pamas before K^ltala ; Padmaprabha ten thousand krores of Sagaropamas before .Shala; Sumati one hundred thousand krores of Sdgaropamas before tSttala; Abhinandana one million krores of Sagaro- pamas before xSitala ; Sambhava two million krores of SAgaropamas before .SHala; A^ita five million krores of Sagaropamas before .Sltala.
Jaina Sutras Part I, passage 1722
In the proper place and time she ate only such food which was good, suffi- cient, and healthy for the nourishment of her child. She took her walks in places which were empty and agreeable as well as delightful to the mind ; her desires were laudable, fulfilled, honoured, not disre- garded, but complied with and executed ; she most comfortably dozed, reposed, remained, sat, and laid on unobjectionable and soft beds and seats, and thus most comfortably carried her unborn child.
Jaina Sutras Part I, passage 455
A sage is called unfit who does not follow the law and fails in his office. (But on the contrary) he is praised as a hero, -he overcomes the connection with the world, he is called the guide (or the right way). What has been declared to be here the un- happiness of mortals, of that unhappiness the clever ones propound the knowledge. (4)
Jaina Sutras Part I, passage 96
In the first case the previous existence of the Gaina faith in some form or other has to be admitted ; in the second we must suppose that the malcontent Buddhists searched in their scriptures for an opponent of Buddha, on whom they might foist their heretical theories, a course in which they were not followed by any other of the many sects of Buddhism.
Jaina Sutras Part I, passage 576
4 In order to attain pleasure, one has to work for the means ; after the enjoyment of the pleasures one has to undergo punish- ment in hell, &c.
Jaina Sutras Part I, passage 804
Few people kept off the attacking, biting dogs. Striking the monk, they cried ' Khukkh^ and made the dogs bite him. (4)
Jaina Sutras Part I, passage 1540
If a creature with an organ of smell smells agreeable or disagreeable smells, it should not be attached to them. (The rest as above. Substitute smell and nose.)
Jaina Sutras Part I, passage 961
A monk or a nun on a begging-tour should not accept any such-like (vegetables) as Nymphaea or stalk of Nymphaea or the bulb of Nelumbium or the upper'part or the filament of Lotus or any part of the plant. (10)
Jaina Sutras Part I, passage 403
Not enlightened (about the cause of these ills) he is afflicted (by them), always turns round (in the whirl of) birth and death. Life is deatr to many who own fields and houses. Having acquired dyed and coloured (clothes), jewels, earrings, gold, and women, they become attached to these things. And a fool who longs for life, and worldly-minded *, laments that (for these worldly goods) penance, self-restraint, and control do not avail, will igno- rantly come to grief. (3)
Jaina Sutras Part I, passage 1919
founder of the TraircLrika ^dkhi. ii. Arya Suhastin 1 pf the Vsish/^a gotra, who
Jaina Sutras Part I, passage 295
The second book consists of four parts (A^fila) or appen- dices. There were originally five TsfftlAs, but the fifth, the Nisihiya^//a//a, is now reckoned as a separate work. The first and second parts lay down rules for conduct. Their style is very different from that of the first book, being rather cumbrous, and not at all aphoristical.
Jaina Sutras Part I, passage 140
2 Compare Baudh&yana II, 6, 11, 16. 3 Baudhayana II, 6, ii, 20.
Jaina Sutras Part I, passage 375
See ! there are men who control themselves ; others pretend only to be houseless, for one destroys this (wind-body) by bad and injurious doings, and many other beings, besides, which he hurts by means of wind, through his doing acts relating to wmd.
Jaina Sutras Part I, passage 2128
Guttural* 1 Tenuis 2 aspirata . 3 Media 4 aspirata . . 5 Gutturo-labialis .
Jaina Sutras Part I, passage 289
In this as in many other cases I have preferred to give in my translation the meaning which Stl&nka has given in his commentary. For it is sometimes extremely difficult to separate the quotations from the remaining text. I have never dared to do so when they could not be proved to be parts of verses.
Jaina Sutras Part I, passage 248
1 ' Additions and alterations may have been made in the sacred texts after that time ; but as our argument is not based on a single passage, or even a part of the Dhammapada, but on the metrical laws of a variety of metres in this and other. Pcili books, the admission of alterations and additions in these books will not materially influence our conclusion, viz. that the whole of the Gaina Siddhanta was composed after the fourth century B. C.
Jaina Sutras Part I, passage 578
Thus I say : a lake is full of water, it is in an even plain, it is free from dust, it harbours (many fish) 1 . Look ! he (the teacher) stands in the stream (of know- ledge) and is guarded in all directions. Look ! there are great Seers in the world, wise, awakened, free from acts. Perceive the truth : from a desire of (a pious) end they chose a religious life. Thus I say. (i)
Jaina Sutras Part I, passage 1100
2 Nannattha with instr., here explained muktvd. Though I suspect the correctness of this translation, I have nothing better to offer.
Jaina Sutras Part I, passage 442
1 I.e. what he has thrown away, vomited, as it were; pleasures.
Jaina Sutras Part I, passage 1881
The Arhat /frshabha, the Ko^alian, belonged to the K<L$yapa gotra, and he had five names : 7?zsha- bha, First King, First Mendicant, First Gina, and First Tlrthakara. (210)
Jaina Sutras Part I, passage 1923
1 Suhastin is said to have converted Samprati, grandson and suc- cessor of Ajoka. The correctness of this statement is open to doubt ; but at any rate Suhastin must have been one of the most important patriarchs, for under and immediately after him the spread of (rainism must have been uncommonly vigorous, as is proved by the great number of Kulas and *Skhs at that time.
Jaina Sutras Part I, passage 1296
Perhaps the householder will bring and give the mendicant an alms-bowl ; the mendicant should then, after consideration, say : ' O long-lived one ! (or, O
Jaina Sutras Part I, passage 843
But when they recognise after examination that those herbs are no more whole, do not contain their source of life, are split longwise or broadwise, and no more alive, fresh beans, lifeless and broken, then they may accept them, if they get them ; for they are pure and acceptable. (4)
Jaina Sutras Part I, passage 420
Wisely reject hope and desire 3 , and extracting that thorn (i. e. pleasure) thou (shouldst act rightly). People who are enveloped by delusion do not understand this : he who (gathers wealth) will, perhaps, not have the benefit of it.