Translated by Hermann Jacobi

Sacred Books of the East, Vol. 45 · Oxford, 1895

The Sūtrakṛtāṅga is the second of the twelve Aṅgas of the Śvetāmbara Jain canon. Its two books contain twenty-three lectures expounding Jain doctrine — the nature of karma, the discipline of non-injury, the warnings against rival philosophical schools (Kriyāvādins, Akriyāvādins, Vainayikas, Ajñānikas), and vivid portraits of hell and liberation. Jacobi's 1895 translation in the Sacred Books of the East remains the standard English rendering.

Book 1

Lecture 1 — THE DOCTRINE

First Chapter

One should know what causes the bondage of
Soul, and knowing (it) one should remove 3 it.

(Cambftsvimin asked Sudharman):

What causes the bondage (of Soul) according to
Mahdvira ? and what must one know in order to
remove it ? (i)

(Sudharman answered) :

He who owns even a small property in living or
lifeless things 4 , or consents to others holding it, will
not be delivered from misery. (2)

1 .Srutaskandha. Its Sanskrit title mentioned by .Silanka is
Gath&shofiiaraka, i.e. the book whose Sixteenth Lecture is
called Gatha. It is mentioned in the Uttaradhyayana XXXI, 13
by the name of the sixteen Gathas; see above, p. 182.

2 Samaya. This title is not found in MSS. at the end of the
lecture, but it is given by the author of the Niryukti (verse 29).
The subject of this lecture is more fully treated in §§ 15-33 of the
First Lecture of the Second Book.

3 TmtliggS.. The commentators translate this word tr6/ayet,
but the true Sanskrit original is ativarteta, as is evident from the
form atiu//anti in I, 2, 22.

4 Living and lifeless things as we understand these words, not

If a man kills living beings, or causes other men
to kill them, or consents to their killing them, his
iniquity will go on increasing. (3)

A sinner who makes the interests of his kinsmen 1
and companions his own, will suffer much; for the
number of those whose interest he takes to heart
constantly increases. (4)

All this, his wealth and his nearest relations,
cannot protect him (from future misery); knowing
(this) and (the value of) life, he will get rid of
Karman. (5)

Some men 2 , Sramawas and Brahma«as, who ignore
and deny these true words 3 , adhere (to their own
tenets), and are given to pleasures. (6)

Some 4 profess (the exclusive belief in) the five
gross elements: earth, water, fire, wind, and air. (7)
‘ These five gross elements (are the original causes
of things), from them arises another (thing, viz.
Stman) 5 ; for on the dissolution of the (five elements)
living beings cease to exist. (8)

as the Gainas do. The original has: ^ittamantawz akittam vi,
beings possessed of intellect, and things without intellect. The
latter are, according to ( 7 aina notions, living beings ^iva as well
as inanimate matter.

1 Literally, those in whose family he is bom. .Silahka, the
author of the oldest Tiki on the Sutrakn'tanga, names the
Rash/rakh/as or Rigors in order to illustrate what is meant by
‘ family.’

2 According to .Silahka the Bauddhas, Barhaspatyas, and others
are intended.

3 Grantha, passage in a book. The verses 2-5 are intended.

4 They are the Nastikas or ATarvakas.

5 In other words: the Atman is produced by the elements.
But there is, it would seem, but one Atman, for in verses rr, 12, we
have another heretical philosophy which acknowledged a plurality
of transient atmans.

‘ And as the Earth, though it is but one pile, pre¬
sents many forms, so the intelligent (principle, viz.
the atman) appears under various forms as the
universe 1 .’ (9)

Thus say some fools. (But how can they explain
on their theory that) the man engaging in under¬
takings, who has committed a sin, will himself suffer
severe pain 2 ? (10)

‘ Everybody, fool or sage, has an individual soul.
These souls exist (as long as the body), but after
death they are no more; there are no souls which
are born again. (11)

‘ There is neither virtue nor vice, there is no world
beyond ; on the dissolution of the body the individual
ceases to be.’ (12)

‘ When a man acts or causes another to act, it is
not his soul (itman) which acts or causes to act 3 .’
Thus they (viz. the adherents of the Sankhya philo¬
sophy) boldly proclaim. (13)

How can those who hold such opinions explain
(the variety of existence in) the world ? They go
from darkness to utter darkness, being fools and
engaged in works. (14)

Some 4 say that there are five elements and that

1 This is the doctrine of the Vedantins.

2 If there were but one atman common to all men, the fruit
of works done by one man might accrue to another. For the
atman is the substratum of merit and demerit.

3 Though there is no doubt about the meaning of this passage,
still the construction is so elliptic that I may have failed to
understand the connection of the parts of the sentence.

4 This is the opinion expressed by Akiraka and in the early
law-books, see Professor Jolly’s paper in the Transactions of the
Ninth International Congress of Orientalists, vol. i, p. 456. 6'ilahka
ascribes it to the Sankhyas and .Saivadhikarins.

sflTRAKR/TANGA.

the soul is a sixth (substance), but they contend that
the soul and the world (i. e. the five elements) are
eternal. (15)

‘These (six substances) do not perish neither (with¬
out nor with a cause); the non-existent does not come
into existence, but all things are eternal by their
very nature V (16)

Some fools 2 say that there are five skandhas of
momentary existence. They do not admit that (the
soul) is different from, nor identical 3 with (the
elements), that it is produced from a cause (i.e.
the elements), nor that it is without a cause (i. e. that
it is eternal). (17)

The G&n ay as 4 say that there are four elements :
earth, water, fire, and wind, which combined form
the body (or soul ?). (18)

(All these heretics say): ‘ Those who dwell in
houses, in woods, or on hills, will be delivered from
all misery if they adopt our creed.’ (19)

1 NiyatibMvam agaya. Niyatt is explained by nityabhdva.

2 Viz. the Bauddhas. The five skandhas are explained in the
commentary as follows: 1. rupaskandha, or substances and
their qualities; 2. vfidanaskandha, feelings, as pleasure and pain;

3. vi^-Mnaskandha, perceptions of the qualities of things;

4. sa«^-«askandha, perception and knowledge of things; 5. sa»z-
   skaraskandha, merit and demerit.

3 Identical, i.e. a product of the elements as the ATarvakas
maintain.

4 Garcaya, which is explained in the Dipiki by gn& naka =
pazzrfitawmanya, denotes the Bauddhas. I think that the word
may be derived from yana ‘vehicle,’ which the Buddhist used
to designate the two sections of the church, viz. the Hinayana
and Mahayana schools. The commentator quotes a various
reading: fivarS for g&nayi, and explains it as referring to another
sect of Bauddhas than those spoken of in the preceding verse.
Gilanka comments on the reading aware first, and then on
^arcaya.

But they do not cross the Flood of Life, who,
ignoring the true relation of things, and not
versed in the true Law, hold the above heretical
opinions. (20)

They do not reach the end of the Sawsara, who,
ignoring, &c. (21)

They do not reach the end of transmigration,
who, &c. (22)

They do not put an end to birth, who, &c. (23)
They do not put an end to misery, who, &c. (24)
They do not put an end to death, who, &c. (25)
They will again and again experience manifold
pains in this ring 1 of the earth, which is full of death,
disease, and old age. (26)

The highest Gina, Mahivlra the Gnatriputra, has
said that they will undergo births without number,
being placed in all sorts of existences. (27)

Thus I say.

Second Chapter

Again some 2 say: ‘It is proved that there are
individual souls; they experience pleasure and pain;
and (on dying) they lose their state of life. (1)

‘ But misery (and pleasure) is not caused by (the
souls) themselves; how could it be caused by other
(agents, as time, &c.) ? Pleasure and misery, final
beatitude 3 and temporal (pleasure and pain) are not

1 Aakravala.

2 They are the fatalists whose peculiar opinions are stated
in verses 2 and 3.

3 S6h iyam = saiddhikam, i.e. mokshe bhavawz sukham.
Another explanation of the commentator makes saiddhika those
pleasures which depend on external causes, as wreaths, sandal, &c.,
and asaiddhika the pleasures of the mind.

sOtrakrttanga.

caused by (the souls) themselves, nor by others;
but the individual souls experience them; it is the
lot assigned them by destiny.’ This is what they
(i.e. the fatalists) say. (2, 3)

Those who proclaim these opinions, are fools who
fancy themselves learned; they have no knowledge,
and do not understand that things depend partly on
fate, and partly on human exertion 1 . (4)

Thus (say) some heretics 2 ; they are very bold
men; if they act up to their principles, they will
never be delivered from misery. (5)

As the swift deer who are destitute of protection,
are frightened where there is no danger, and not
frightened where there is danger; (6)

(As) they dread safe places, but do not dread
traps; they are bewildered by ignorance and fear,
and run hither and thither ; (7)

If they did jump over the noose or pass under it,
they would escape from the snare ; but the stupid
animal does not notice 3 it; (8)

The unhappy animal, being of a weak intellect,
runs into the dangerous (place), is caught in the
snare, &c., and is killed there; (9)

So some unworthy 6rama»as who hold wrong
doctrines are afraid of what is free from danger,
and are not afraid of real dangers. (10)

The fools dread the preaching of the Law, but

1 To render niyatlniyata m.

2 Pasattha, usually translated parrvastha ‘outsider,’ those who
do not acknowledge true arguments; another rendering is paiastha
‘ held in bondage.’

8 Dghati = pajyati. The form dekkhati occurs in the
Prakrft of plays.

they do not dread works, being without discernment
and knowledge, (n)

Shaking off greed 1 , pride 2 3 , deceit s , and wrath 4 ,
one becomes free from Karman. This is a subject
(which an ignorant man, like) a brute animal, does
not attend to. (12)

The unworthy heretics who do not acknowledge
this, will incur death an endless number of times,
like deer caught in a snare. (13)

All Brahma^as and Aramawas contend that they
possess the knowledge (of the truth), but the creatures
in the whole world do not know anything. (14)

As a MX&kkka . 5 repeats what an Arya has said, but
does not understand the meaning, merely repeating
his words, so the ignorant, though pretending to
possess knowledge, do not know the truth, just as
an uninstructed Mle/b£>fa. (15, 16)

The speculations of the Agnostics cannot lead
to knowledge; they cannot reach the truth by
themselves, still less teach it to other men. (17)

As when a man in a wood who does not know it,
follows a guide who also does not know it, both
being unacquainted (with the place), come to great
trouble; (18)

As when one blind man is the guide of another, the
man walks a great distance, loses his way, or follows
a wrong way; (19)

Thus some who search after salvation and pretend

1 Savvappaga = sarv&tmaka, lobha.

2 Viukkassa = vyutkarsha, mana.

3 Numa = maya. 4 Appattiya = krodha.

6 It is worthy of note that the M 16 /M 7 zas here are represented
as not understanding the language of the Aryas.

[ 45 ] R

sCtrakr/tanga.

to practise the (true) Law, follow the false Law and
do not arrive at the thoroughly right (thing, viz.
self-control). (20)

Thus some (wrong philosophers) do not apply to
others for arguments, but they continue to err because
they believe their own arguments to be right 1 . (21)
Thus arguing according to their light, and ignorant
about what is right and wrong, they do not get out
of misery as birds do not get out of their cage. (22)
They praise their own creed and blame that of
their opponents, but those who act in this respect
the part of philosophers, will be kept confined in the
Circle of Births 2 . (23)

There is the doctrine of the Kriyavidins 3 , which
has been previously explained; it augments the
misery of worldly existence of those who do not
well consider the nature of acts. (24)

‘ He who intends (to kill) a living being but does
not do it by (an act of) his body, and he who un¬
knowingly kills one, both are affected by that act
through a slight contact (with it) only, but the demerit
(in their case) is not fully developed 4 .’ (25)

1 The last part of the verse might also be translated: ‘ because
these fools believe the subject to be cleared up (mazz^u) by their
own arguments.’

2 There is a play on the words viussanti and viussiyfi, in
the last line of this verse viussanti is a denominative verb from
viusa=vidvin, and is translated vidvin iva ^arati. Viussiya
=vi-f ut+frita.

3 See above, p. 83. Ailinka defines the Kriyavadins here as
men who contend that the principal means of reaching Moksha
is X’aityakarma, the construction of sanctuaries.

4 An intentional killing of a living being must actually take
place in order to induce the Karman on the soul. If one of the
essential conditions which constitute the guilt of slaughter (hiwsa),

‘ There are three ways of committing sins: by
one’s own activity, by commission, by approval (of
the deed). (26)

‘ These are the three ways of committing sins.
Thus by purity of the heart one reaches Nirvana. (27)
‘A layman may kill his son (during a famine) and
eat him ; a wise (monk) who partakes of the meat,
will not be defiled by the sin 1 .’ (28)

The mind of those who sin in thoughts is not
pure ; they are wrong, they do not conduct themselves
carefully 2 . (29)

Men attached to pleasure, who think that the
above-mentioned doctrines will save them, commit
sins. (30)

As a blind-born man getting into a leaky boat,
wants to reach the shore, but is drowned during the
passage 3 , so some unworthy, heretical Arama^as wish
to get beyond the Circle of Births, but they are
whirled round in it. (31, 32)

Thus I say.

Third Chapter

If a monk should eat forbidden food which a pious
(layman) has prepared for some guest, and which food
has been mixed up with even thousand (times more

is wanting the Karman is still produced; however, it does not take
a firm hold of the soul, but merely ‘ touches’ it. This is of course
the opinion of the Kriyavadins.

1 According to Ailanka the father too would not be guilty; but
this interpretation is against good sense and grammar.

2 This is the answer of the Siddhantin to the foregoing pro¬
positions.

3 The same verse recurs below, I, n, 30.

S<JTRAKA/TANGA.

pure food) 1 , he would be neither monk nor lay¬
man. (i)

. 5 rama/zas who do not comprehend this and do not
know what is dangerous, who care for the pleasures
of the moment only, will suffer death an endless
number of times, like big 2 fishes who when the
water rises are by the water (deposited) on dry land
and are killed (there), poor things, by hungry bankas
and herons. (2-4)

We hear also of another error of some (philo¬
sophers) : some say that the world has been created
(or is governed) 3 by the gods, others, by Brahman. (5)
Some 4 * say that it has been created by the Iwara,
others that it was produced from chaos, &c., this
world with living beings and lifeless things, with its
variety of pleasure and pain. (6)

The great i?/shi 6 said, that the world has been
created by Svayambhu; Mira originated Miya,
therefore the world (appears to be) uneternal. (7)
Some Brahma;zas and 6rama«as say that the

1 This might also be translated: ‘ though the food passes through
the hands of a thousand men before he accepts it.’

2 VSsaliya = vai^alika. The commentators offer three
explanations of this word, (1) marine, vi^SlaA samudras tatra-
bhava^; (2) belonging to the genus called visala; (3) big,
vijala.

3 DSvautte. This is either devair upta^, sown, i.e. produced
by the gods, or devair gupta^, governed by the gods.

4 The adherents of the Y6ga and Sankhya philosophy, or the

theistical and atheistical followers of the latter, are apparently
meant by 1 some ’ and ‘ others.’

6 The commentators unfortunately have not preserved the name
of the great ish'shi; they identify Svayambhu with Vishrcu ‘ or some
one else.’ This Svayambhu, afraid that the earth should become
overcrowded, called to help Yama, alias Mara, who with the help of
Maya makes the creatures appear to die.

universe was produced from the (primeval) egg, and
He (Brahman) created the things. These ignorant
men speak untruth. (8)

Those who on arguments of their own maintain
that the world has been created, do not know the
truth. Nor will (the world) ever perish. (9)

Know that misery arises from wicked deeds 3 . How
can those who do not know the origin (of misery)
know its prevention ? (10)

Some say that the soul (of him who is) pure will
become free from bad Karman (on reaching beati¬
tude), but that in that state it will again become
defiled through pleasant excitement or hate. (11)
(According to them 1 2 ) he who has lived on earth
as a restrained monk, will afterwards become free
from Karman. As clear water which was free from
defilement becomes again defiled, so (will be the
soul). (12)

A wise man should consider that these (heretics)
do not lead a life of chastity, and that all these
disputants proclaim their own creed in opposition
(to the others). (13)

(Others 3 maintain that) perfection can only be
reached by their method of religious life, not other¬
wise ; and that even before (that time) they have

1 It is not given us by any of the above-mentioned agents whom
the opponents believe to have created the world.

2 According to Ailanka the followers of GoAla and the Trai-
rajikas are meant. The latter are the ( 7 aina followers of the
VauSshika philosophy. The Trairiwika .Sakha was founded by
A^aluka Rohagupta, see part i, p. 290. The name Trairarika is
said to have been given to these philosophers because they admit
a third state besides those of the bound and of the liberated.

3 According to Ailanka the Aaivas and Ekada« 4 ins are meant.

sOtrakr/tanga.

their senses under control and possess everything to
be wished for 1 . (14)

Some say that they will be perfected and sound.
On the head of Perfection some men are infatuated
with their own doctrines. (15)

But these uncontrolled (men) will whirl round in
the beginningless (Circle of Births); after a Kalpa
they will rise from their sphere to become the lowest
ofAsuras 2 . (16)

Thus I say.

Fourth Chapter

These (philosophers) who are vanquished (by
their passions) cannot help you in cases where a
sinner perishes 3 ; though having given up their
former occupations they will give advice in worldly
matters. (1)

A. wise monk who fully appreciates this, should
not mix with those (heretics); without conceit and
not attached to them a sage should lead a life equally
removed (from love and hate). (2)

Some say that those who own possessions and
engage in undertakings (may reach perfection); but
a monk should take his refuge to those who neither
own possessions nor engage in undertakings. (3)

A wise man should beg food which has been

1 They acquire the eight siddhis or magical powers.

2 I translate the words /^a»a asuraki vvisiya according to the
explanation of the commentary. But they may also mean : from
the sphere of Asuras and sinners.

3 A various reading first commented upon by Ailanka is:
b&l& pa«rfitama?zi«6, being ignorant men who fancy themselves
learned.

prepared (for somebody else), and he should accept
what is freely given him, without greed and passions;
he should abstain from overbearing behaviour 1 . (4)
He should know the talk of people: some say
things which are the outcome of a wrong understand¬
ing and are but opinions of others repeated. (5)

‘ The world is boundless and eternal, it exists
from eternity and does not perish 2 * 4 ; (another) bold
philosopher® says that the world is limited, but
eternal. (6)

‘ Some say that the knowledge (of the highest
authority) is unlimited; but the same bold philo¬
sopher says that it is limited in every way V (7)
Some beings have motion, others not; it depends
on certain conditions whether they are in the one
state or in the other. (8)

(E.g. big creatures) have one form of bodily exist¬
ence and then another 5 . But all are subject to pain ;
hence they should not be killed. (9)

This is the quintessence of wisdom : not to kill
anything. Know this to be the legitimate conclusion

1 Omasa = apamana.

2 According to .Silanka the eternity of things means, with these
philosophers, that one thing always retains the same genus or
^■Sti, e. g. that he who was a man in this life will again be a man
in the next.

8 According to the commentators Vyasa is intended. The
doctrine referred to in the text is that of the Pur!«as.

4 The commentators interpret this verse as if not two philo¬
sophical opinions but only one was spoken of. Unlimited
knowledge is according to them different from omniscience ;
in the second part of the sentence ‘limited’ refers to the sleep
of Brahman during which he is unconscious.

® Men are some time embryos, then young men, then old men.

sOtrakr/tanga.

from the principle of the reciprocity with regard to
non-killing 1 . (10)

Living (according to the rules of conduct), and
without greed, one should take care of the highest
good 2 .

In walking, in sitting and lying down, and in food
and drink : with regard to these three points a monk
should always control himself.

And he should leave off pride 3 , wrath 4 , deceit 6 ,
and greed 6 . (11, 12)

Possessing the Samitis and being protected by the
five Sa^varas, a pious monk should live, till he
reaches perfection, as a man free from fetters among
those bound in fetters (viz. the householders). (13)

Thus I say.

1 Ahiwsasamayaa = ahiwzsasamata»z, viz. as you do not
wish to be killed, so others do not wish to be killed. The last
part of the sentence might also be translated: know this to be the
real meaning of the Law (samaya) of ahiwsa. The same verse
recurs I, 11, 10.

2 Adana, right knowledge, right faith, and right conduct.

3 Ukkasa = utkarsha, mana.

4 ffala/za = ^valana, krbdha. 5 Numa = mayl

6 Mag^/zattha = madhyastha, 16 bha. Compare the similar
expressions in I, 1, 2, 12, above, p. 241, notes 1-4, and I, 2, 2, 29,

below, p. 257.

Lecture 2 — THE DESTRUCTION OF KARMAN

First Chapter

(Akshabha said to his sons) :

Acquire perfect knowledge of the Law! why do
you not study it ? It is difficult to obtain instruction
in it after this life. The days (that are gone by)
will never return, nor is it easy a second time to
obtain human birth. (1)

See, young and old men, even children in the
mother’s womb die. As a hawk catches a quail, so
(life) will end when its time is spent 2 . (2)

1 The name of this lecture, which occurs in its last line, is
veyaliya, because, as the author of the Niryukti remarks, it treats
on vidarika, destruction (of Karman), and because it is composed
in the VaitaHya metre. For either word, vaidarika (or rather
vaidalika, cf. karmavidalana) and vaitaliya may, in ffaina
Pr&krz't, become vByaliya or vStilliya. A play of words was
apparently intended; it would have been impossible, if both words
had not become identical in sound. We may, therefore, conclude
that the language of the author obeyed the same phonetic laws
as the Caina PrSkrzt exhibited in our MSS., or in other words, that
the text has been written down in about the same language in
which it was originally composed. The name of the Fifteenth
Lecture leads to the same inference; for it is called ^amaiya
(yamakiya) because each of its verses contains the verbal
ornament called yamaka, and because it opens with the words
g-am aiya m (yad atitam).

2 One MS. here inserts glvana giviyam, the life of living
beings.

s£j T RAKR/T AN G A.

(A man) may suffer for the sake of his parents;
he will not easily obtain happiness after this life.
A pious man should consider these causes of danger
and cease to act. (3)

For in this world living beings suffer individually
for their deeds; for the deed they have done them¬
selves, they obtain (punishment), and will not get
over it before they have felt it. (4)

Even gods, Gandharvas, Rakshasas, and Asuras;
animals who live on earth, and snakes; kings,
common people, merchants, and Brdhma^as : they
all must leave their rank and suffer. (5)

Notwithstanding their pleasures and relations, all
men must suffer in due time the fruit of their
works; as a cocoa-nut detaching itself from its stalk
(falls down), so (life) will end when its time is
spent. (6)

Even a very learned or virtuous man, or a Brah-
ma»a or an ascetic, will be severely punished for
his deed when he is given to actions of deceit 1 . (7)

See, those (heretics) who search for the knowledge
of truth, but who do not cross the Saws&ra, talk
only about the highest good (without reaching it).

How will you understand what is near you and
what is beyond 2 ? In the meanwhile you suffer for
your deeds. (8)

He who walks about naked and lean, he who eats
only once after a month, if he is filled with deceit,
will be born an endless number of times. (9)

1 Abhinftma.

2 According to Ailanka, this world and the next, or domestic
life and monachism, or the Sawsara and Moksha are meant by the
expression * what is near you and what is beyond.’

Man, cease from sins! For the life of men will
come to an end 1 . Men who are drowned (in lust,
as it were), and addicted to pleasure will, for want
of control, be deluded 2 . (io)

Exert and control yourself! For it is not easy to
walk on ways where there are minutely small animals.
Follow the commandments which the Arhats have
well proclaimed 3 , (n)

Heroes (of faith) who desist (from sins) and exert
themselves aright, who subdue wrath, fear, &c., will
never kill living beings; they desist from sins and
are entirely happy. (12)

It is not myself alone who suffers, all creatures in
the world suffer; this a wise man 4 5 should consider,
and he should patiently bear (such calamities) as
befall him, without giving way to his passions. (13)
As a wall covered with a plastering (of dried cow-
dung) 6 is by a shock made thin, so (a monk) should
make his body lean by fasting, &c. He should

1 Paliyantam. Another explanation of this word, preferred
by the commentators, is palyopamasy a antar: within, i.e. some¬
thing shorter than a Palyopama.

2 Or, acquire Karman which is to result in delusion.

8 According to the commentators: practise (control) according
to the sasana (i. e. sfitras); this has been well declared by the
Arhats.

4 Sahie. This word is explained sometimes by svahita,
intent on his spiritual welfare, sometimes by hitena ^rainadina
sahita^, possessed of knowledge, &c. I translate it ‘wise,’ and
derive the word from Sanskrit sahrz'daya, the correct Prakrz't for
which would be sahiyae.

5 Cow-dung is stuck, in the form of flat round cakes, against

a wall to dry there. When the cakes are dried a little shake
is sufficient to make them come down, whereby the wall will
be restored to its original shape and dimensions.

sOTRAKiWTANGA.

abstain from slaughter of living beings. This is the
Law proclaimed by the Sage. (14)

As a bird covered with dust removes the grey
powder by shaking itself, so a worthy and austere
Brahmawa 1 , who does penance, annihilates his
Karman. (15)

Young and old people claim a houseless Yrama^a
as their own, though he begs according to the Law,
observes the rules of conduct, and performs austeri¬
ties. People will even cry themselves hoarse, but
they will not captivate him. (16)

Whatever they will do to move his pity, however
they will cry about their son, they will not captivate
a worthy and virtuous monk or make him return to
domestic life. (17)

Though they tempt him with pleasures, and
though they should bind him and carry him home, if
he does not care for a (worldly) life, they will not
captivate him or make him return to domestic
life. (18)

His father and mother, his children and wife who
claim him, will admonish him : ‘ See, you are our
supporter; care not for the next world in order to
support us.’ (19)

Some people are (foolishly) attached to others,
and are thereby deluded; the unrighteous make
them adopt unrighteousness, and they exult in their
wickedness. (20)

Therefore a worthy and wise man should be

1 M&harca = brahmawa. The commentator derives the word
from ma and root han! The word is a synonym of muni, with
which it frequently occurs in the same verse and has then been
left out in the translation.

careful, ceasing from sin and being entirely happy.
The virtuous heroes of faith (have chosen) the great
road, the right and certain path to perfection. (21)
He who has entered the road leading to the
destruction (of Karman) 1 , who controls his mind,
speech, and body, who has given up his possessions
and relations and all undertakings, should walk about
subduing his senses. (22)

Second Chapter

A sage thinks that he should leave off sins just as
(a snake) leaves its slough ; and he is not proud of
his Gotra and other advantages; or is there any use
in blaming others ? (1)

A man who insults another will long whirl in the
Circle of Births; to blame others is not good. Con¬
sidering this a sage is not conceited. (2)

He who is independent, and he who is the servant
of a servant, if they but observe the Vow of Silence 2 ,
they have no reason to be ashamed; (therefore a
monk) should behave equally towards all. (3)

Indifferent and pure with regard to every kind of
control, a .Srama^a should walk about; he who
entertains pure thoughts during his whole life, dies
as a worthy and wise man. (4)

The sage who sees the far-off (goal, viz. liberation),
past and future things, will practise indifference,
though he suffer corporal punishment and be
beaten. (5)

Possessing perfect wisdom, a sage always van¬
quishes (his passions); he correctly expounds the

1 Vey&liya-maggam.

Maunapada.

sC'TRAKK/TANGA.

Law; he never neglects even the smallest (duty); he
is neither angry nor proud. (6)

A man who controls himself according to (the
Law), which is praised by many people, and is not
bound by any worldly ties, who is always pure like
a lake, proclaims the Law of Kasyapa. (7)

Seeing that numerous living beings lead an indi¬
vidual life, and that every one feels (pleasure and
pain) just as the others, a wise man who observes
the Vow of Silence, leaves off (injuring them). (8)

A sage has completely mastered the Law, and
has ceased to do actions ; but the selfish grieve, they
will not (thereby) recover their (lost) property 1 . (9)
Know that it (viz. property) entails pains in this
world, and very great pains 2 in the next. Who will
lead a domestic life when he knows that everything
must perish ? (10)

One should know (and renounce) the great attach¬
ment (to the world), and respect and honours on
earth ; (for conceit) is a very thin thorn difficult to
pull out. A wise man, therefore, should abandon
worldliness 3 , (u)

A monk should perform postures (as K&yotsarga,
&c.) alone on his seat, and alone on his couch he
should meditate; excelling in the performance of
austerities, guarded in words, and restrained in
thoughts. (12)

1 .Silftnka quotes a verse which the Nagar^uniyas insert here;
compare part i, p. 32, note 2.

2 I take duhawduha for a kind of intensive form of duha.

3 This is a rather dark verse. Silanka, after explaining it,
quotes the verse as it was read by the Nagargmniyas, which may
be rendered thus : Respect and honours are a great obstacle, this
he should know; be the thorn small (or) difficult to pull out, a wise
man should remove it by the (means we are about to describe).

An ascetic does not shut the door of a deserted
house (where he puts up), nor does he open it; when
asked he returns no (rude) answer; he cuts no grass,
nor does he strew it (on the ground for a couch). (13)
Where (he is) at sunset, there he calmly (performs
his duties); a sage bears pleasant and unpleasant
things, be there insects, or wild beasts, or snakes. (14)
He bears the three kinds of calamities arising from
beasts, men, and gods. A great sage will not be
seized with a shivering, &C. 1 , when he stays in a
deserted house. (15)

He should not fear for his life, nor should he
desire to be praised (for his courage). Fearful
things will frighten the mind of a monk who stays in
a deserted house. (16)

They say that he who is very well disciplined,
who protects others, who lives in a place removed
from other people, who is not frightened by dangers,
possesses right conduct, &c. (17)

A monk who uses warm or hot water 2 , who follows
the Law, and loathes (wrong conduct), will by inter¬
course with bad kings become deficient in his devo¬
tion though he be ever so virtuous. (18)

When a monk quarrels and uses very bad lan¬
guage, he will suffer great spiritual loss; therefore
a wise man should not quarrel. (19)

He who abstains from cold water 2 , who plans (or
undertakes) nothing, and has ceased from even the
smallest actions, who does not eat food out of the dish
of a householder, possesses right conduct, &c. (20)

1 Literally, horripilation. By the ‘ &c.’ the other outward signs
of horror are indicated.

2 It should be kept in mind that ( 7 aina monks are forbidden to
use cold water, because it is considered to possess life.

sOtrakr/tanga.

Though life cannot be prolonged, as the saying is 1 ,
still foolish people sin recklessly; a foolish man is
filled to the brim (as it were) with sins. Considering
this a sage is not conceited. (21)

By self-invented rites common people seek holi¬
ness 2 , they are full of deceit and shrouded (as it
were) in delusion. But a monk is holy 2 through
his innocence, he allows no troubles 3 to influence his
words, (thoughts, and acts). (22)

As a clever gambler, playing at dice, is not van¬
quished, since he casts the Krfta, but not Kali, nor
Treta, nor Dvdpara ; (23)

So adopt for your welfare the best and highest
Law which has been proclaimed in this world by the
Saviour, as the clever (gambler casts) the Kr/ta, and
avoids the other casts. (24)

I have heard that sensual pleasures are said to
have the strongest hold on men; but those who
abstain from them follow the Law of Kisyapa. (25)
Those who follow the Law that has been pro¬
claimed by Gnatrika, the great seer 4 , are virtuous
and righteous; they confirm each other in the
Law. (26)

Take no heed of the seductive (pleasures), en¬
deavour to shake off delusion. Those who are not
subdued by the wicked (pleasures), know meditation
to be their duty 5 . (27)

1 Compare Uttaradhyayana IV, 1, above p. 18. The same words
recur below, I, 2, 3, 10, p. 259.

2 I’aleti = praliyate. 3 Literally, cold and heat.

• MaMvira.

5 Ahitam, literally, has been declared. The commentators
explain the word as S-hitam, thoroughly good, or atmani

vyavasthitam, placed in the soul.

A monk should not tell stories, nor ask idle ques¬
tions, nor gossip 1 . But, knowing the highest Law,
he should perform his religious duties, and regard
nothing his own. (28)

A monk should not indulge deceit 2 , greed 3 , pride 4 ,
and wrath 6 . Those are virtuous who have arrived at
the right understanding of these passions, and who
have well practised control 6 . (29)

(A monk) should be free from attachment, wise,
controlling himself, seeking the Law, earnest in the
performance of austerities, and subduing his senses.
It is difficult to obtain the soul’s benefit. (30)

Right conduct, &c., which has been taught by the
C 7 »dtrfka, the sage who knew everything in the
whole world, has either not been learned or not
been truly practised (by creatures now in dis¬
tress). (31)

Many men who thought this Law to be the highest
good and conducive to their spiritual welfare, obeyed
their preceptors, ceased from works, and have crossed
the great flood (of worldly existence). (32)

Thus I say.

Third Chapter

If a monk who abstains from actions, suffers pain
(for acts done) through ignorance, that Karman will

1 Samprasaraka ? 2 .Oanna = mayd.

5 Pasawzsa = prajawzsi, lobha.

• Ukkasa = utkarsha, mana.

5 Pagasa = prak&ra, krodha.

6 Dhuya = dhfjta. The word preceding this is su^osiya»2 =
gushta.m, sevitaw. A various reading is su,§A6siya«, which
means ‘ who have well annihilated their Karman (dhuta).’

[45] S

sf>TRAK.R/TANGA.

be annihilated through control. The wise reach
(perfection) getting rid of death, (r)

Those who resist the seductions 1 are placed on
a line with those who have crossed the Sawsara.
Therefore look up (at beatitude as the end in view).
Those (virtuous men) regard pleasures as equal to
diseases. (2)

Men of princely rank wear precious things imported
by merchants ; likened (to these precious things) are
the excellent great vows together with (the pro¬
hibition of) eating at night. (3)

Pleasure-seeking men who are greedy and are
absorbed by amusements, are reckless and like the
wretched; they do not know that meditation (has
been enjoined as) a duty. (4)

As a bullock which is hurt and urged on by the
driver 2 becomes weak, and at last, when its strength
is exhausted and it is unable to move, sinks down; (5)
So he who knows the pursuit of pleasures, must
sooner or later give up their enjoyment (lest they
drag him down 3 ). He who is still surrounded by
pleasant things 4 , should not love pleasures, whether
he obtains them, or for some reason or other does
not obtain them. (6)

Lest the lot of the wicked should fall to you,
escape (the influence of the senses), and discipline
yourself! The wicked will much and strongly grieve,
groan, and wail. (7)

1 Vinnavawa = vi^-Mpana, explained striya^.

2 Instead of ‘ driver ’ and ‘ bullock ’ we might translate ‘ hunter ’
and ‘deer.’

3 He should not be engrossed by them as the bullock sinks
down beneath its burden.

4 To render karni.

See, life in this world (is transient); though your life
lasts a hundred years, you die as a short-lived man;
mind that (your) years swiftly pass. Nevertheless
greedy men are attached to pleasures. (8)

Those who engage in- undertakings, who work
the perdition of their souls, and who kill (living
beings), will go to the world of the wicked, to the
abode of the Asuras for a long time (to dwell
there). (9)

Though life cannot be prolonged, as the saying
is still foolish people sin recklessly (thinking): ‘We
are only concerned with the present time; who has
seen the next world and returned thence ?’ (10)

Believe in the words of him who sees (everything),
you who are blind, as it were, you whose sight is
blinded, ah, whose sight is obstructed by your works
which result in delusion! (n)

The unhappy again and again suffer from delusion;
therefore have done with praise and honours! A
wise ascetic should consider that living beings are
like himself (as regards love of life, aversion to
pain, &c.). (12)

The man also who still lives in the house, should,
in accordance with his creed 2 , be merciful to living
beings ; we are bidden to be fair and equal with all;
(thereby even a householder) goes to the world of
the gods. (13)

Being instructed in the creed of the Lord, exert
yourself in the truth (i.e. in control)! A monk who
has thoroughly subdued his selfishness should collect
pure alms. (14)

Knowing the truth, one should live up to it,

1 Compare p. 256, note 1.

Anupurvya.

2 60

sfiTRAKRJTANGA.

seeking the Law, earnest in the performance of
austerities, possessing the Guptis, being accomplished,
one should always exert oneself, intent on the
soul’s benefit, and desiring the highest good (viz.
liberation). (15)

The fool thinks that his wealth, cattle, and rela¬
tions will save him ; they him, or he them. But
they are no help, no protection. (16)

When calamity befalls him, or the end of his
life draws near, he must go and come alone;
the wise believe that there is nothing to protect
him. (17)

All living beings owe their present form of exis¬
tence to their own Karman ; timid, wicked, suffering
latent misery, they err about (in the Circle of Births),
subject to birth, old age, and death. (18)

He should know that the present time is the best
opportunity to mend, and that an awakening is
difficult to obtain. A wise man should be aware of
this k The (first) < 7 ina 1 2 3 has said this, and so the
remaining ones (will) say it. (19)

O ye monks, the virtuous (£finas) that have been
and will be, the followers of the Law of Kasyapa s ,
they all have commended these virtues. (20)

Do not kill living beings in the threefold way 4 ,
being intent on your spiritual welfare and abstaining
from sins. In this way numberless men have reached

1 A various reading mentioned in the commentary is ahiyisa6,
1 he should bear (all troubles).’

2 The whole lecture is put by the commentators in the mouth
of isYshabha.

3 The first and last Tirthakaras belonged to the Kruyapa Gotra.

4 I. e. by your own acts, by order, and by assent; or by
thoughts, words, and acts.

perfection, and others, who live now, and who are to
come, (will reach it). (21)

Thus spoke the Arhat UMtrzputra, the reverend,
famous native of Vabali 1 , who possessed the highest
knowledge and the highest faith, who possessed
(simultaneously) the highest knowledge and faith.
Thus I say.

Lecture 3 — THE KNOWLEDGE OF TROUBLES

First Chapter

A man believes himself a hero as long as he does
not behold the foe, as did 61 mp 4 la (before he beheld)
the valorously-fighting, great warrior 3 . (1)

They go forward to the head of the battle; but
when the fight has begun the mother will not recog¬
nise her son, and he will be mangled by his foe. (2)
So a novice, who as yet has not suffered pains and
is not yet used to a mendicant’s life, believes himself
a hero till he practises austerities 4 . (3)

1 See my remarks in part i, Introduction, p. xi. This passage
in prose appended to the metrical text seems to contradict the
supposition of the commentators that the whole lecture was pro¬
nounced by /f/shabha.

2 Compare Uttaradhyayana II, above, p. 9 ff.

3 Viz. Krishna. Krishna’s victory over .Svupala is told in the
Mahabharata, Sabh&parvan, Vuuptlavadha (eighth parvan). It
forms the subject of Magha’s famous poem .Suupalavadha.

• Lfiha m = ruksham, i.e. sa»zyamam, control.

SL!TRAKR/TANGA.

When during the winter they suffer from cold and
draughts, the weak become disheartened like Kshat-
triyas who have lost their kingdom. (4)

When they suffer from the heat of summer, sad
and thirsty, the weak become disheartened like fish
in shallow water. (5)

It is painful never to take anything but what is
freely given, and begging is a hard task. Common
people say that (men become monks) because they
will not work and are wretched. (6)

Weak men who are unable (to bear) these insults
in villages or towns, become disheartened like
cowards in the battle. (7)

Perchance a snarling dog will bite a hungry monk;
in that case the weak will become disheartened like
animals burnt by fire. (8)

Some who hate (the monks), revile them : ‘ Those
who lead such a (miserable) life (as monks do), atone
but (for their sins in a former life).’ (9)

Some call them names, as ‘ naked, lowest of
beggars, baldhead, scabby, filthy, nasty.’ (10)

Those who behave in this way and do not know
better, go from darkness to utter darkness, being
fools and shrouded in delusion 1 . (11)

When bitten by flies and gn^ts, and unable (to
bear) the pricking of grass, (they will begin to doubt),
‘ I have not seen the next world, all may end with
death 2 !’ (12)

Some weak men who suffer from the plucking out
of the hair, and who are unable to preserve their
chastity, will become disheartened like fish transfixed
by a spear 3 . (13)

1 Compare I, 1, 1, 14. 2 Compare I, 3, 3, 6.

3 Katana, perhaps ‘caught with the hook.’

Some low people who lead a life of iniquity, and
entertain heretical opinions, being subject to love
and hatred, injure a monk. (14)

Some fools in outlying countries take a pious monk
for a spy or a thief, bind him, and insult him with
angry words. (15)

A weak monk being hurt with a stick or a fist
or a fruit, remembers his (kind) relations, just as a
woman who in a passion has left (her husband and
house). (16)

All these hardships are difficult to bear; the
weak return to their house (when they cannot
bear them), like elephants covered with arrows
(break down). (17)

Thus I say.

Second Chapter

There are some tender affections which monks
cannot easily overcome. On their account some
become disheartened, and are unable to practise
control. (1)

His relations on seeing him will surround him and
cry : ‘ Child, we have brought you up, (now) support
us ! O dear! why will you leave us ? (2)

‘ Child, your father is an old man; your sister
is still very young; (and here), O dear, are your
own brothers from the same mother; why will you
leave us ? (3)

‘ Support your mother and father, thus you will
win this world; it is a duty in this world to protect
one’s mother. (4)

‘ The old people are kind-spoken; your sons, child,
are very young ; you have married your wife; (take
care) that she will not go to another man. (5)

sOtrakr/tAnga.

‘ Come, child, let us go home; we can do all
the work, you need not (do it) ; the next time we
shall take care (that you will not be overburdened
with work); child, let us meanwhile go to our
house. (6)

‘Afterwards you may go again; by this (visit of
yours) you will not cease to be a ^ramawa; who will
hinder you to practise control when you have done
with worldly desires 1 P (7)

‘ All your outstanding debts we have divided
between us, and we shall give you the money
(required for) business.’ (8)

In this way (his relations) come to him, lamenting,
and try to persuade him. Held fast by his attach¬
ment for his relations, he quickly returns to his
house. (9)

As a creeper encircles a tree growing in the forest,
so his relations press him hard that he should leave
off control. (10)

He is held fast by his attachment for his relations.
So the keepers always follow a newly-caught elephant,
and a cow which has just calved never goes far (from
the calf). (1 x)

Men do not (easily) get over this attachment, as
(they do not get over) the ocean 2 . For its sake the
weak suffer pains, being engrossed by their attach¬
ment for their relations. (12)

But a monk should renounce it; for every attach¬
ment is but a cause of sin. He should not desire
life, having been instructed in the best Law. (13)

There are these whirlpools wdiich have been

1 Akamagam. Another explanation is, if you are not willing
(to do domestic work).

2 Patala, explained by samudra.

pointed out by Karyapa: the wise keep clear of
them, but the ignorant go down in them. (14)

Kings and ministers of kings, Brihma»as and
Kshattriyas try with pleasant things to seduce a
monk who leads a holy life. (15)

(They try to seduce him) with elephants, horses,
chariots, and cars, with pleasure-trips (saying to
him): ‘ Enjoy these excellent pleasures, great sage,
we worship you ! (16)

‘ Clothes, perfumes, ornaments, women, and beds :
enjoy these pleasures, friend, we worship you! (17)

‘ All the vows which you, holy man, have kept
while a monk, are compatible with your living in
a house. (18)

‘ It will be no sin, for you have wandered about
long (enough).’ In this way they try to tempt him,
as men decoy a pig with wild rice. (19)

Weak men who are exhorted to live as monks,
but who are unable to practise control, break down
like weak (bullocks carrying a heavy burden)
uphill. (20)

Unable to practise the rough (i.e. control), and
harassed by the austerities, weak men break down,
like old oxen in going uphill. (21)

When men who are greedy, attached to women,
and who love pleasures, are tempted in the way
described above, they return to their houses. (22)
Thus I say.

Third Chapter

As at the time of the battle the coward looks
behind him for a ditch, thicket, or other hiding-place 1 ,
(thinking that) nobody knows who will win; (1)

1 Nfima = pra^Mannam, giriguhadikam.

sfjTRAKK/TANGA.

‘ A moment’s moment will bring the decision 1 ;
when we lose, we shall fly.’ Thus thinks the
coward. (2)

So some Arama^as, knowing themselves to be
weak, have recourse to worldly sciences 2 3 when they
see that they will suffer want. (3)

(They say): ‘ Who knows what will cause my loss
of sanctity, women or water ? When we are ques¬
tioned, we shall speak out (i.e. show our knowledge).
We have no (other) resource (in case of need)! ’ (4)
They are cautious, like those who look out for
a ditch, &c. Those who doubt (their ability for
control) are like men ignorant of the way. (5)

But famous warriors, leaders of heroes at the time
of the battle, do not look behind them ; (they think)
what if all end with death ? (6)

A monk who exerts himself in a similar way,
should slip off the ties that bind him to his house.
Putting aside all undertakings, he should wander
about for the welfare of his soul. (7)

Some revile a monk who leads a holy life. But
these revilers are far off from perfection s . (8)

(The revilers say), ‘You live just as the laymen
do, being attached to one another, for (e.g.) you beg
alms for a sick man and give it him. (9)

‘ Therefore you still have an attachment, being
obedient to the will of one another; you have not
the purity produced by the right path, and have not
got beyond the Circle of Births.’ (10)

Now a monk who knows (the truth about) M6ksha

1 Literally, a moment of a moment of moments will be such.

2 As grammar, astrology, medicine, &c.

3 Samahi, explained moksha, compare first note in the Tenth
Lecture.

should answer them 1 : ‘ You speak thus, wavering
between two ways of life (viz. that of householders
and monks), (u)

‘You eat out of the vessels 2 (of householders,
and make them) bring food for a sick brother; you
eat seeds and drink cold water 3 4 , and what has been
especially prepared (for you when sick). (12)

‘ You are infected by great faults, you are void of
discrimination, and your resolutions are bad. It is
not good to scratch a wound too much, for it will
grow worse V (13)

They should be instructed in the truth by one who
knows it and is free from passions 5 : ‘Yours is not
the right way, you speak and act without con¬
sideration. (14)

‘ This your talk is weak, like the top of a bamboo,
(when you say: a sick brother) may eat the food
brought by a householder, but not that brought by
a monk! (15)

‘(And when you say that) our religious precepts
are wholesome only for householders (not for monks,
we reply that our prophet had) no such (inconsistent)
ideas when he taught (his Law).’ (16)

When (these heretics) cannot prove (their asser¬
tion) by any arguments they give up the discussion,
and fall back on their bold (assertion). (17)

1 According to .Sllarika the A^g-ivikas or the Digambaras are
intended.

2 For these heretics carry the principle of absolute poverty so far
as to reject even the use of almsbowls.

3 Bi^Sdaka.

4 The meaning is that the overdoing of the principle of poverty
is just as harmful as the scratching of a wound.

0 Aparfinna = aprati^wa, explained by ragadvSsharahita.

sCtRAKR/tAnGA.

Overcome by their passions and infected by
untruth, (these men) have recourse to bad language,
as the (savage) Zankana 1 (when beaten) have re¬
course to their hills. (18)

The argumentation of a monk whose mind is at
rest 2 should possess many good qualities. He
should proceed in such a way as not to exasperate
his opponent. (19)

Following this Law which has been proclaimed
by the Kasyapa, a sound monk should carefully
attend a sick brother. (20)

Knowing the beautiful Law, a wise and thoroughly
restrained monk should bear all hardships and
wander about till he reaches final liberation. (21)
Thus I say.

Fourth Chapter

Some say that in old times great men, rich in
religious penance, have reached perfection though
they drank (cold) water (and ate fruits and roots).
Ignorant men (who hear such assertions) are led
astray (by them). (1)

‘ Nami, the king of VidAha, ate nothing, RAma-
gupta did eat, Bahuka drank (cold) water, and so did
TArAga#a 3 , the seer. (2)

‘Asila, Devala, the great sage Dvlpayana, and

1 This hill tribe lived somewhere in the north-east of Madhya-
d6ra, see Petersburg Dictionary, s. v.

2 Attasam&hi£ = dtmasam&dhika.

3 Concerning Nami, see above, p. 35, note 2. Ramagupta may
be another name of Rama. Instead of Tirlga«a .Silanka writes
NarSyawa.

Pdririara did drink (cold) water, and did eat seeds
and sprouts *. (3)

‘ I have heard that in old times these renowned
and well-known great men ate seeds and drank
water, and have reached perfection.’ (4)

When weak (monks hear such assertions) they
become disheartened, as donkeys break down under
their burden; in case of danger they retreat (and
perish) like men who walk on crutches 2 . (5)

Some 3 say: Pleasant things are produced from
pleasant things 4 . (They are those who disdain) the
noble path and the renowned highest good. (6)

Do not, by disdaining it, lose much for the sake
of little. If you do not give up this (wrong law),
you will repent of it as the man did who carried iron
(a long way) believing it to be silver. (7)

(And so will) those who kill living beings, who do
not abstain from untrue speech, who take what is
not freely given them, who enjoy sexual pleasures,
and who own property. (8)

1 Asila is not known from other sources; perhaps Asita is
meant, and Asila Devila stands for Asita Devala. Concerning
Dvipayana, the Pararara. compare Journal of the German Oriental
Society, vol. 42, p. 495. But in the Aupapatika Sfttra (ed. Leumann,
§ 76) Pararara and Dvipayana are two distinct persons.

2 Pi 4 ^asappi = pi/^asarpin. Ailanka comments on the
reading pi/A^asappi, i.e. prfsh/fasarpin; but he makes out no
good meaning.

8 According to the commentators the Buddhists are intended.
They quote some verses in illustration of the push/imarga of
the Buddhists, one of which is not yet known I believe. It runs
thus: manwnnam bhoyarca m bhuAfti xwanxmnam sa.yanasa.na.rn I
manunnamsi agarawsi manunnam gh &yae mum U ‘ Having enjoyed
a pleasant dinner, and a pleasant seat and bed, a murai in a pleasant
house meditates on pleasant things.’

4 Viz. Mdksha, a pleasant thing, is arrived at through a comfort¬
able life, another pleasant thing.

sOtrakr/tanga.

Some unworthy heretics 1 , slaves of women,
ignorant men who are averse to the Law of the
Cfinas, speak thus : (9)

‘ As the squeezing of a blister or boil (causes
relief) for some time, (and has no dangerous con¬
sequences), so it is with (the enjoyment of) charming
women. How could there be any sin in it ? (10)

‘ As a ram drinks the quiet water 2 , so, &c. (the rest
as in verse 10). (11)

‘ As the bird Pinga 3 drinks the quiet water (flying),
&c. (the rest as in verse 10).’ (12)

So say some unworthy heretics who entertain
false doctrines, and who long for pleasures, as the
ewe 4 for her kid. (13)

Those who do not think of the future, but only
enjoy the present, will repent of it afterwards when
their life or their youth is gone. (14)

But those who exert themselves at the proper
time, feel no remorse afterwards; these heroes who
have got rid of their fetters, do not long for life. (15)
As Vaitara^i, the river (of hell), is difficult to pass,
so in this world women are to the unwise (a tempta¬
tion) difficult to overcome. (16)

Those who have given up intercourse with women

1 Pasattha = paivvastha.

2 The meaning seems to be that by the ram’s drinking the water
is not disturbed.

3 Explained by kapiw^ala, the francoline partridge.

• Puyarca (p titan a, who is ever desirous of young), explained
  either by .rakini ‘hog’ or gaaWarika ‘ewe.’ The commentators
  relate the following anecdote. In order to find out which animal
  loved its young ones best, their young ones were placed at the
  bottom of a well. Their mothers assembled round the brink and
  howled, but the ewe threw herself recklessly into the well. There¬
  fore the ewe excels the other animals in maternal love.

and have left off adorning themselves, are well
established in control, because they have renounced
everything. (17)

As merchants go over the sea, so they will cross
the flood (of Samsira), where living beings despond
and suffer pains because of their own deeds. (18)

A monk who knows this, will live as a virtuous
man guarded by the Samitis; he will abstain from
untrue speech, and not take what is not freely given
him. (19)

He should cease to injure living beings whether
they move or not, on high, below, and on earth.
For this has been called the Nirvi^a, which consists
in peace b (20)

21, 22 = I, 3, 3, 20 and 21.

Thus I say.

Lecture 4 — KNOWLEDGE OF WOMEN

First Chapter

A monk who has left his mother and father and
all worldly ties, (determines) to walk about alone
and wise, to abstain from sexual pleasures, and to
ask for a secluded place (where to lodge). (1)

1 See below, I, 11, n.

2 This whole adhyayana is composed in the archaic form of
Arya, of which I have treated at length in the thirty-eighth volume
of the Journal of the German Oriental Society, p. 594. The same
metre occurs also in the SuttanipSta of the Buddhists (ed. Fausboll,
26 f., 170 ff.), a fact which I was not aware of when I wrote the
paper just referred to.

S<JTRAK/?/TANGA.

With clever pretences women make up to him,
however foolish they be ; they know how to contrive
that some monks will become intimate with them. (2)
They will often sit down at his side; they always
put on fine clothes; they will show him the lower
part of their body, and the armpit, when lifting up
their arms, so that he will follow them about. (3)
And occasionally a woman 1 will tempt him to
a comfortable couch or bed. But he should know
these things to be as many traps under various
disguises. (4)

He should not look at them, nor should he consent
to anything inconsiderate, nor walk together with
them ; thus he will well guard himself. (5)

Inviting a monk and winning his confidence, they
offer themselves to him. But he should know, and
fly from these temptations 2 in their various forms. (6)
Meekly and politely they approach him with their
manifold arts to win his heart; and talking sweetly
in confidential conversation they make him do (what
they like). (7)

As (men by baiting) with a piece of flesh a fearless
single lion get him into a trap, so women may
capture an ascetic though he be careful. (8)

And then they make him do what they like, even
as a wheelwright gradually turns the felly of a wheel.
As an antelope caught in a snare, so he does not get
out of it, however he struggles. (9)

Afterwards he will feel remorse like one who has
drunk milk mixed with poison ; considering the

1 The original has the plural itthio, but the metre requires
itthi in the singular.

2 Literally ‘ sounds,’ which stands for objects of the senses in
general.

consequences, a worthy monk should have no inter¬
course with women, (io)

Therefore he should avoid women, knowing them
to be like a poisoned thorn. He is no Nirgrantha
who without companion (goes into) houses, being
a slave (to passion) and preaches (his religion), (n)
Those who are attached to this sinful (intercourse)
must be reckoned among the wicked. Even a monk
who practises severe austerities should avoid the
company of women. (12)

A monk should have no intercourse with his
daughters and daughters-in-law, with nurses or
female slaves, or with grown-up girls. (13)

When the relations and friends see (the intimacy
of a monk with a girl), they become angry (saying):
‘ All creatures love pleasures ; you are a man, protect
and support her.’ (14)

But some become angry even when they see an
innocent 5 rama«a, and suspect the fidelity of their
wives because of the dishes they serve up 1 . (15)
Those who have intercourse with (women) have
already ceased to practise meditation ; Aramawas,
therefore, for the benefit of their souls, do not go to
the apartments (of women). (16)

Though many leave the house, some (of them)
arrive but at a middling position (between house¬
holder and monk) ; they merely talk of the path to
perfection. The force of sinners is talking. (17)
In the assembly he pronounces holy (words), yet
secretly he commits sins ; but the wise know him to
be a deceiver and great rogue. (18)

1 There is a saying in German: Eine verliebte Kochin versalzt
den Brei, ‘a cook in love spoils the soup.’ The commentators
put different constructions on the last part of the sentence.

[45] T

s£trakj?/tanga.

The sinner does not confess his wrong, but rather
boasts of it when reprimanded. Though he is ad¬
monished not to act as most men do, he becomes
weak again and again. (19)

Some men of great intelligence who perform their
duties as supporters of women, get into their power,
though they be well acquainted with the Strl-
veda h (20)

(The adulterers’) hands and feet are cut off, their
skin and flesh are torn off, they are roasted alive, and
acid is poured into their wounds. (21)

Their ears and nose are cut off, and their throats
cut; (all this) they will suffer, but though suffering
here for their sins they will not promise not to do 1 2
the same again. (22)

All this some have learned, and it has been well
demonstrated in the Strlv£da. Though (people)
know it, they do wrong (impelled) by Karman. (23)
One man (women) have in their heart, another in
their words, and another still in their actions.
Therefore a monk should not trust women, knowing
that they are full of deceit. (24)

A young woman, putting on fine ornaments and
clothes, will say to a .Sramawa : ‘ I shall give up (my
former way of life) and practise the rough (viz.
control). Reverend sir, teach me the Law!’ (25)
Or by professing herself a lay-disciple and co¬
religionist of the *Srama«as, (she will try to make
a friend of him). As a pot filled with lac (will melt)

1 I. e. Kimarastra, or rather the part of it treating on courtezans,
Vamka, that had been composed by Dattaka. He is mentioned
by the commentators in an anecdote they relate ad v. 24.

2 The original has k&hinti ‘ they will do;’ it must be kaha m ti
‘ I shall do.’

2 75

near the fire, so even a wise (monk) will fall through
intercourse with women. (26)

A pot filled with lac thrown into the fire melts
quickly and is destroyed; so monks are lost through
intercourse with women. (27)

Some commit sins (with a girl), but when ques¬
tioned about it, they say: ‘ I have done no sin; she
only slept in my lap (like my daughter).’ (28)

This is a second folly of the sinner that he
obstinately denies what he has done. He commits
a twofold sin, since, for the sake of his reputation,
he falls again 1 . (29)

(Some women) will say, by way of invitation, to
a good-looking, self-knowing monk: ‘ Holy man,
accept a robe, an almsbowl, food or drink (at our
house)! ’ (30)

He should regard their words like wild rice 2 * * , and
should not desire to call at (their) house; for a fool
who is bound in the fetters of sensuality will be
subject to delusion again and again. (31)

Thus I say.

Second Chapter

A monk, living single 8 , should not fall in love;
if he loves pleasures, he should again become in¬
different. Now hear the pleasures of 6rama«as,
which some monks enjoy, (i)

When a monk breaks the law, dotes (on a woman),
and is absorbed by that passion, she afterwards

1 Visa««6si. Visha««a is explained asawyama.

2 Wherewith pigs are decoyed, see above, p. 265, verse 19.

! Oe = 6ka^, explained : free from love and hate.

StjTRAK-R/TANGA.

scolds him 1 , lifts her foot, and tramples on his
head. (2)

‘ O monk, if you will not live with me as a woman
who has still her hair, I shall tear it out; but do not
live separated from me.’ (3)

But when they have captured him, they send him
on all sorts of errands 2 : ‘Look (for the bodkin to)
carve the bottle-gourd 3 , fetch some nice fruit. (4)

‘ (Bring) wood to cook the vegetables, or that we
may light a fire at night; paint my feet 4 * , come and
meanwhile rub my back ! (5)

‘ Look after my clothes, bring food and drink, get
me some perfume, a broom, a barber 6 (to shave my
head)! (6)

‘ Give me the collyrium-box, my ornaments, the
lute, L6dhra-powder 6 , a Lodhra-flower, the Ve«u-
pal&sika-lute 7 , a pill! (7)

‘A Utpalakush/a 8 , Tagara 9 -powder, and aloe
pounded together with U-rfra 10 , oil for anointing the

1 Paribhindiylwa = paribhidya.

2 The following verses are interesting as they afford us a glimpse
of a Hindu household some 2,000 years ago. We find here
a curious list of domestic furniture and other things of com¬
mon use.

3 AA&bukkhegga. = alSbu/£/£/$6dam pippalakadi jastram.

4 Or, scour my pots,

6 Kasavaga = kfLyapa, explained nSpita. The word is
probably derived from the root kash ‘to scrape.’ According to
Ailanka verses 5-6 refer to things used by monks and nuns.

6 Symplocos Racemosa, the bark of which is used in dyeing.

7 This is a thin piece of bamboo or bark held between the teeth
and with the left hand, and played by the right hand just like
a Virca. (Ailanka.)

8 Probably Costus Speciosus. 9 Tabernaemontana Coronaria.

10 Andropogon Muricatus.

face, baskets of bamboo wickerwork to put my
things in! (8)

‘ Reach me the lip-salve, fetch the umbrella and
slippers, the knife to cut the string, have my robe
dyed bluish! (9)

‘ Give me the pot to cook the vegetables in,
Myrobalans 1 2 3 4 5 , the jar to fetch water in, the stick to
paint the mark upon the forehead, the pin to apply
collyrium (to the eyelids), or the fan when it is
hot! (10)

• Fetch me the pincers 2 , the comb, the ribbon to
  bind up the hair, reach me the looking-glass, put
  the tooth-brush near me ! (11)

‘ Fetch me areca-nut and betel, needle and thread,
the chamber-pot, the winnowing basket, the mortar,
the pot for liquefying natron 3 ! (12)

‘Give me the vessel (used in worshipping the
gods 4 ), the water-pot. Friend, dig a privy. Fetch
the bow for our son, the bullock for the .Srcima-
nera ! (13)

‘ The small pot, the drum, and the ball of cloth
for the boy (to play with). .Sramawa, the rainy
season is at hand, look after the house and the
stores! (14)

‘(Fetch) the chair with woven twine seat 6 , the
wooden shoes 6 to walk on!’ Pregnant women order

1 They are used in bathing.

2 To tear out the hair growing in the nose.

3 Used in India instead of soap for cleaning linen.

4 Afandalaka, a copper vessel used in worship. The name
was current in Mathura at the time when .Silanka wrote or the
author from whose work he copied this remark.

5 See Grierson, Bihar Peasant Life, § 632.

6 Paulla; either the wooden sandals or slippers made of
Mu»^a grass.

S(JTRAK.R/TANGA.

2 7 8

their husbands about like slaves to fulfil their
craving. (15)

When a son, the reward (of their wedded life), is
born, (the mother bids the father) to hold the baby,
or to give it her. Thus some supporters of their
sons have to carry burdens like camels. (16)

Getting up in the night they lull the baby asleep 1
like nurses ; and though they are ashamed of them¬
selves, they wash the clothes like washermen 2 . (17)
This has been done by many men who for the sake
of pleasures have stooped so low ; they become the
equals of slaves, animals, servants, beasts of burden—
mere nobodies. (18)

One should not mind the entreaties of women,
but abstain from their friendship and company.
These pleasures which are derived therefrom are
called causes of blamable actions. (19)

Restraining himself by the thought that these
dangerous (pleasures) will not be to his benefit,
a monk should abstain from women, and commit no
unnatural crime 3 . (20)

A wise and learned monk whose soul is in a pure
condition (L&?ya), will abstain from doing work for
others; in thoughts, words, and actions he will bear
all troubles. (21)

The hero (of faith) who has vanquished sin and
delusion, has said all this. A monk, therefore, whose
soul is pure (and free from sins) should wander about
till he reaches final liberation. (22)

Thus I say.

1 .Sllaftka gives a specimen of a lullaby without meaning and metre.

2 Hawsa, explained ra^aka.

3 No itthiw no pasuw bhikkhfi no sayapamrad nili^ge^ga.

Lecture 5 — DESCRIPTION OF THE HELLS

First Chapter

I once asked the Kevalin, the great sage 1 :
What is the punishment in the hells ? Knowing it,
O sage, tell it me who do not know it! How do
sinners go to hell ? (1)

When I thus questioned the illustrious KiLyapa,
the omniscient one 2 spoke as follows: I shall
describe the truly insupportable pains where there
is distress and (the punishment of) evil deeds. (2)

Those cruel sinners who, from a desire of (worldly)
life, commit bad deeds, will sink into the dreadful
hell which is full of dense darkness and great
suffering. (3)

He who always kills movable and immovable
beings for the sake of his own comfort, who injures
them, who takes what is not freely given, who does
not learn what is to be practised (viz. control); (4)

The impudent sinner, who injures many beings
without relenting 3 , will go to hell; at the end of
his life he will sink to the (place of) darkness; head
downwards he comes to the place of torture. (5)

They hear the cries of the punishers: Beat, cut,

1 I. e. Mahavira. Sudharman speaks to Garnbusvamin.

2 Asupanna = a.rupra,§'»a‘quickly comprehending.’ I usually
render this word ‘ intelligent,’ when it is used of common monks.

3 AnivvuS = anirvrftaA.

28 o

split, burn him! The prisoners in hell lose their
senses from fright, and do not know in what di¬
rection to run. (6)

Going to a place like a burning heap of coals on
fire, and being burnt they cry horribly; they remain
there long, shrieking aloud. (7)

Have you heard of the horrible (river) Vaitara^l,
whose cutting waves are like sharp razors 1 ? They
cross the horrible Vaitara#i, being urged on by
arrows, and wounded with spears. (8)

The punishers pierce them with darts; they go
in the boat, losing their memory; others pierce them
with long pikes and tridents, and throw them on the
ground. (9)

Some, round whose neck big stones are tied, are
drowned in deep water. Others again roll about in
the Kadambav&luka (river) 2 3 or in burning chaff, and
are roasted in it. (xo)

And they come to the great impassable hell, full
of agony, called Asfirya (i.e. where the sun does not
shine), where there is great darkness, where fires,
placed above, below, and all around, are blazing. (1 x)
There, as in a cave, being roasted on the fire, he
is burned, having lost the reminiscence (of his sins)
and consciousness of everything else; always suf¬
fering (he comes) to that miserable hot place that
is ever ready (for the punishment of evildoers) s . (12)

1 .S'ilarika says that the water of this river is alkali and hot

blood; compare Uttaradhyayana XIX, 59, above p. 95.

3 See the note on Uttaradhyayana XIX, 50, above p. 94, note x.

3 The last two lines recur in verse 21 with the only difference
that there kasiwawz stands for kaluwaw in this place; yet the
commentators offer a different explanation in the second place.
In my translation I follow their interpretation both times.

28l

There the cruel punishers have lighted four fires,
and roast the sinners; they are roasted there like
fishes put on the fire alive. (13)

The prisoners in hell come to the dreadful place
called SantakshaTza 1 (i.e. cutting), where the cruel
punishers tie their hands and feet, and with axes in
their hands cut them like wooden planks. (14)

And they turn the writhing victims round, and
stew them, like living fishes, in an iron caldron
filled with their own blood, their limbs covered
with ordure, their heads smashed. (15)

They are not reduced to ashes there, and they
do not die of their enormous pains; undergoing this
punishment 2 , the miserable men suffer for their
misdeeds. (16)

And there in the place, where there is constant
shivering, they resort to a large burning fire; but
they find no relief in that place of torture; the
tormentors torture them still 3 . (17)

There is heard everywhere the noise of painfully
uttered cries even as in the street of a town. Those
whose bad Karman takes effect (viz. the punishers),
violently torment again and again those whose bad
Karman takes effect also (viz. the punished). (18)
They deprive the sinner of his life; I shall truly
tell you how this is done. The wicked (punishers)
remind by (similar) punishment (their victims) of all
sins they had committed in a former life 4 . (19)
Being killed they are thrown into a hell which is

1 Here and in similar places the commentators do not take the
word as a proper name, but as an epithet.

2 Anubhaga.

3 Or, with burning fire they roast them.

• See Uttaradhyayana XIX, 69 ff., above p. 96.

sOtrakr/tanga.

full of boiling filth. There they stay eating filth,
and they are eaten by vermin. (20)

And there is an always crowded, hot place, which
men deserve for their great sins, and which is full
of misery 1 . (The punishers) put them in shackles,
beat their bodies, and torment them (by perforating)
their skulls with drills. (21)

They cut off the sinner’s nose with a razor, they
cut off both his ears and lips ; they pull out his tongue
a span’s length and torment (him by piercing it)
with sharp pikes. (22)

There the sinners dripping (with blood) whine
day and night even as the dry leaves of a palm-tree
(agitated by the wind). Their blood, matter, and
flesh are dropping off while they are roasted, their
bodies being besmeared with natron. (23)

Have you heard of the large, erected caldron of
more than man’s size, full of blood and matter,
which is extremely heated by a fresh fire, in which
blood and matter are boiling ? (24)

The sinners are thrown into it and boiled there,
while they utter horrid cries of agony; they are
made to drink molten lead and copper when they
are thirsty, and they shriek still more horribly. (25)
Those evildoers who have here forfeited their
souls’ (happiness) for the sake of small (pleasures),
and have been born in the lowest births during
hundred thousands of ‘former years,’ will stay in
this (hell). Their punishment will be adequate to
their deeds. (26)

The wicked who have committed crimes will

1 Compare note on verse 12. The same lines recur in the next
chapter, verse 13. The commentator gives the same explanation
there as here.

atone for them, deprived of all pleasant and lovely
objects, by dwelling in the stinking crowded hell,
a scene of pain, which is full of flesh (&c.). (27)
Thus I say.

Second Chapter

I shall now truly tell you another kind of perpetual
suffering, how the sinners who have committed crimes
suffer for the deeds they have done in their former
lives. (1)

Tying their hands and feet the (punishers) cut
open their belly with razors and knives; taking hold
of the mangled body of the sinner, they forcibly tear
the skin off his back. (2)

They cut off his arms at the armpits ; they force
his mouth wide open and scald it; they yoke the
sinner to a car and drive him, and growing angry 1
they pierce his back with a goad. (3)

The (sinners) walk over ground burning and
glowing like red-hot iron; scorched they shriek
horribly, being urged on with arrows 2 and put to
a red-hot yoke. (4)

The sinners are driven over slippery ground
which is like a road of red-hot iron; in this dread¬
ful place (the ministers of hell) make them go
forward like slaves (beating them) with sticks. (5)

Proceeding in this intolerable (hell) they are
crushed by rocks tumbling down. There is the

1 Arussa = arushya, here and in a similar passage (verse 15)
the commentators explain it, ‘making him angry, exasperating
him.’ They have misunderstood rah aw si in the second line,
rendering it rahasi; it is of course = rathS.

2 Usu = ishu, explained by araviresha 1 a kind of awl;

(caldron) Santipani \ where evildoers suffer for a
long time. (6)

They throw the sinners into caldrons and boil
them; scalded they rise thence again; devilish
crows 1 2 feed on them and (so do) other beasts having
claws devour them. (7)

There is a place of smokeless fire in the form of
a pile 3 where (the sinners) greatly distressed shriek
horribly; head downwards they are lacerated and
cut into pieces with iron knives. (8)

Tied up and skinned they are devoured by steel-
nebbed birds; it is the hell called Samg'ivanl, where
life is long, and where men of an evil mind are
tortured. (9)

The (punishers) pierce them with sharp pikes as
people do with a captured pig. Transfixed by a pike
the (sinners) shriek horribly; suffering both (bodily
and mentally) they feel nothing but pains, (xo)

There is a great place always on fire, where fires
burn without fuel; there for a long time stay the
evildoers shrieking aloud. (11)

Setting on fire large piles, they thrust into
them (a sinner) who will cry horribly; as butter
thrown in the fire melts, so does the evildoer
there. (12)

And there is an always crowded, hot place which
one deserves for one’s great sins, and which is full
of misery. There (the punishers) tie (the sinner’s)

1 Or, it is (the hell) called Santapani. My translation in the
text agrees with .SMnka’s interpretation.

2 Compare Uttaradhyayana XIX, 58, p. 95.

3 Samusiya»z nama. This might also be rendered, ‘called
Samu^Mrita.’ But the commentators do not take samftsiya for
a proper name.

hands and feet, and belabour him with sticks like an
enemy. (13)

They break the sinner’s back with a weapon, and
smash his skull with iron clubs ; their bodies are split
and sawn like a plank; and tortured with red-hot
awls (the sinners) are subjected (to cruelties). (14)

Cruel evildoers*, urged on with arrows, and put
to work (by the punishers), carry burdens in the
way of elephants; two or three (punishers) get on
one (victim) and growing angry 2 hurt his vital
parts. (15)

The sinners are driven over the large, slippery,
and thorny ground ; tightly bound with straps 3 they
lose their senses; the revenging (punishers) cut
them into pieces 4 , and throw them about like a
bali-sacrifice. (16)

There is a dreadful mountain towering high up
in the air, called Vaitalika 5 , where the evildoers are
tortured for more than a thousand hours. (17)

Tortured, the sinners shriek, suffering day and
night; in this horrid, great hell, which is full of
implements of torture, they are put to a cruel
death. (18)

Full of wrath, like their enemies in a former life,

1 RuddaasShukammi = raudra-as ddhu-karmawa^. »Si-
l&nka thinks that the ministers of hell are meant; but then the
verse will not construe.

2 See note on verse 3.

3 Vivaddhatapp6hiwz, in a marginal gloss, explained:
baddhva /armabandhanaiA. But it might also be vi vrz’ddhata-
pai h l under increased tortures/

4 Ko//a = ku/ayitvti.

6 VettUiya. The commentators render it vaikriya ‘ produced
by magic,’ and moreover explain the word as an epithet, not as
a proper name.

2 86

S<JTRAKtf/TANGA.

(the punishers) crush them with hammers and clubs.
With mangled bodies, and vomiting blood, they
fall to the ground, head foremost. (19)

There are the ever hungry 1 , savage, always
wrathful, great jackals by whom the evildoers
bound with shackles are devoured. (20)

There is the dreadful, slimy river, which is always
flowing and full of molten iron; in this very dreadful
river (the sinners) must descend one by one 2 . (21)
These pains are suffered without interruption by
the sinner who stays there for a long time. There
is no escape from the torture; he must, himself and
alone, suffer the pains. (22)

Whatever cruelty he has done in a former birth,
the same will be inflicted on him in the Circle
of Births. Having been born in an extremely
miserable state of life, the sufferer experiences in¬
finite pain. (23)

A wise man hearing of these hells should not kill
any living being in the whole world; believing in
true doctrines and renouncing all property he should
know the world, but not become a slave to it. (24)
Knowing the endless Circle of Births 3 with regard
to animals, men, and gods, and the reward they will
get; knowing all this, (a wise man) should wait for
his decease, practising meanwhile self-control. (25)
Thus I say.

1 A?2asiya, anajita/2. This might also be taken as the name
of the jackals.

2 EgHyaH, explained Skakina h.

3 Aauranta.

Lecture 6 — PRAISE OF MAHAviRA

vSrama^as and Brahma«as, householders and here¬
tics, have asked (me): Who is he that proclaimed
this unrivalled truly wholesome Law, which was (put
forward) with true knowledge 1 ? (i)

What was the knowledge, what the faith, and
what the conduct of the Gnatriputra ? If you know
it truly, O monk, tell us as you have heard it, as it
was told you ! (2)

This wise and clever great sage possessed infinite
knowledge and infinite faith. Learn and think about
the Law and the piety of the glorious man who lived
before our eyes 2 ! (3)

This wise man had explored all beings, whether
they move or not, on high, below, and on earth, as
well as the eternal and transient things. Like a
lamp he put the. Law in a true light. (4)

He sees everything; his knowledge has got be¬
yond (the four lower stages) 3 ; he has no impurity;
he is virtuous, of a fixed mind, the highest, the

1 The question is supposed to be addressed by (rambfisvamin
to Sudharman.

2 ifakkhupahe /^iyassa = £akshu,$pathS sthitasya,
literally, ‘who stood (or stands) in the path of the eyes.’ We
are scarcely entitled to infer from this phrase that the author had
actually seen Mahivira as tradition would make us believe.

3 Abhibhuya-narai Concerning the five stages or kinds of
knowledge, see above, p. 152. The Kevala knowledge is intended.

stjTRAKR/TANGA.

wisest in the whole world; he has broken from all
ties; he is above danger and the necessity to
continue life 1 . (5)

Omniscient, wandering about without a home,
crossing the flood (of the Sawsara), wise, and of
an unlimited perception, without an equal, he shines
forth (or he does penance) like the sun, and he
illumines the darkness like a brilliant fire, (6)

The omniscient 2 sage, Kdsyapa, has proclaimed
this highest Law of the frinas; he, the illustrious
one, is prominent (among men) like the thousand¬
eyed Indra among the gods of heaven. (7)

His knowledge is inexhaustible like the (water
of the) sea ; he has no limits and is pure like the
great ocean; he is free from passion, unfettered, and
brilliant like .Sakra, the lord of the gods. (8)

By his vigour he is the most vigorous; as
Sudarcana (Meru), the best of all mountains, or
as heaven, a very mine of delight, he shines forth
endowed with many virtues. (9)

(Meru) a hundred thousand yo^anas high, with
three tiers 3 , with the Yandaga (-wood) as its flag,
rising ninety-nine thousand yo^anas above the
ground, and reaching one thousand below it; (10)
It touches the sky and is immersed in the earth ;
round it revolve the suns 4 ; it has the colour of
gold, and contains many Nandana (parks) 5 ; on it
the Mahendras enjoy themselves. (11)

1 To render anayu/;.

2 Asupanna = arupra^wa, literally, ‘quickly witted;’ the word
is usually explained by k^valin.

3 Kandaka, one of stone, one of gold, and one of turquoise.

4 As is well known the Gainas assume a plurality of suns.

6 The names of these four parks are, according to the com-

This mountain is distinguished by (many) names ;
it has the colour of burnished gold ; it is the greatest
of all mountains, difficult to ascend on account of its
rocks ; this excellent mountain is like a part of the
earth on fire. (12)

The king of mountains, standing in the centre of
the earth, is seen in a pure light 1 like that of the
sun. With such beauty shines forth this many-
coloured, lovely (mountain), which is crowned with
radiance. (13)

Thus is described the glory of mount Sudaryana,
the great mountain ; similar to it is the .Srama»a
(■fwatrz’putra, who is noble, glorious, full of faith,
knowledge, and virtue. (14)

As Nishadha 2 is the best of long-stretched
mountains, and Ru^aka of circular ones, so is he
(Mah&vira) among sages the wisest in the world, ac¬
cording to the declaration of the wise ones. (15)
After having taught the highest Law he practised
the highest contemplation 3 , which is the purest of
pure, pure without a flaw, thoroughly white (as it
were) like mother-of-pearl and the moon. (16)

Having annihilated all his Karman, the great
sage by his knowledge, virtue, and faith reached

mentary, .Salavana, Nandanavana, Saumanasavana, and Pataka
(or Pawahka) vana. The first is at the foot of M6ru, the second
fourth 36,000 above the last, i. e. at the very top.

1 Suddha-less8 = fuddhal6.rya. Here RHyl is equal to
te^as.

2 Nishadha and Ru£aka are two fabulous chains of mountains
situated beyond Gambfidvipa.

3 This is the .rukla dhyana. As fukla, which I translate
‘pure,’ originally means ‘white,’ the comparison with the moon
is natural in the original.

[ 45 ] U

sftTRAK.R/TANGA.

the insurpassable, highest perfection, a state which
has a beginning but no end. (17)

As the Aalmali, in which the Suparea 1 gods
take their delight, is most famous among trees,
as Nandana is among parks, so is the Omni¬
scient most famous through his knowledge and
virtue. (18)

As thunder is the loudest of sounds, as the moon
is the most glorious of heavenly bodies, as sandal is
the best of perfumes, so of monks is he who
had renounced all wishes or plans. (19)

As (the ocean on which sleeps) Svayambhu is the
best of seas, as Dharawendra is the best of Nagas,
as the juice of sugarcane is, as it were, the flag
of juices, so is he (Mah&vlra) the flag of monks
by his austerities. (20)

As Airava^a is the best of elephants, the lion
of beasts, Gariga of rivers, as Garutfa, Vewudeva 2 ,
is the best of birds, so is Gn&triputra the best of
those who have taught the Nirvana. (21)

As Vishvaksdna 3 is the most famous of warriors,
as the lotus is the best of flowers, as Dantavakra
is the best of Kshattriyas, so Vardhamana is the
best of sages. (22)

As giving safety is the best of gifts, as the best
of true speeches is that which causes no dis-

1 They belong to the Bhavanapatis, see above, p. 225.

2 The commentator says that V6»ud6va is another name of
Garua'a. V6«u stands perhaps for vezzhu = vishzzu; but Ido
not know that Garuzfa ever was directly identified with Vishrau.

3 Vi s a s e n a. Vishvaksena is a name of Krz'shwa. The
commentators make Vifvasena of Vtsasezza, and seem to take it
as a synonym of /Jakravartin or universal monarch. Dantavakra is
mentioned in my ‘Ausgewahlte Erzahlungen/ p. 35, line 36.

tress, as chastity is the highest of austerities, so is
the .Sramarca (Azat/vputra the highest of men. (23)
As the Lavasaptamas 1 are the highest of those
gods who live very long, as the palace Saudharman
is the best of heavenly abodes, as Nirvana is the
chief object of the Law, so there is no wiser man
than GVzhtrz'putra. (24)

He (bears everything) like the earth; he annihi¬
lates (his Karman); he is free from greed ; he, the
Omniscient, does not keep store (of anything); he
has crossed the ocean of life like the sea : he, the
Hero, who grants protection to all, and whose per¬
ception is infinite. (25)

Having conquered the passions which defile the
soul: wrath, pride, deceit, and greed, the Arhat,
the great sage, does not commit any wrong, nor does
he cause it to be committed. (26)

He understood the doctrines of the Kriyhvadins,
of the Akriyavidins, of the Vainayikas, and of the
A/»anavctdins 2 ; he had mastered all philosophical
systems, and he practised control as long as he
lived. (27)

He abstained 3 from women, and from eating at
night, he practised austerities for the removal of
pain, he knew this world and that beyond; the lord
renounced 3 everything at every time. (28)

Having heard and believing in the Law, which

1 The commentator identifies them with the fifth class of
Anuttara gods (see Uttaradhyayana XXXVI, 215, above p. 227),
and explains the name by saying ‘if they lived seven lavas longer,
they would reach perfection.’

2 Concerning these four principal heresies see note on Uttara¬
dhyayana XVIII, 23, above p. 83.

3 Viriya, literally ‘forbade.’

has been proclaimed and taught by the Arhat,
and has been demonstrated with arguments, people
will either make an end of their mundane exist¬
ence, or they will become like Indra, the king of
gods. (29)

Thus I say.

Lecture 7 — DESCRIPTION OF THE WICKED

Earth, water, fire, wind; grass, trees, and corn;
and the movable beings, (viz.) the oviparous, vivi¬
parous, those generated from dirt, and those gene¬
rated in fluids 1 ; (1)

These classes (of living beings) have been declared
(by the Uinas); know and understand that they
(all desire) happiness; by (hurting) these beings
(men) do harm to their own souls, and will again
and again be born as one of them. (2)

Every being born high or low in the scale of
the living creation, among movable and immovable
beings, will meet with its death. Whatever sins the
evildoer commits in every birth, for them he must
die 2 . (3)

1 The last two classes are, according to the commentators,
(1) lice, bugs, &c.; (2) beings like cotton threads in thick milk,
sour barley gruel, &c. Apparently vibrios are meant.

2 Mi^ati =miyat6 . Another rendering offered by Ailanka
is ‘ he will be filled (by Karman).’

In this world or in the next (the sinners suffer
themselves what they have inflicted on other beings),
a hundred times, or (suffer) other punishment. Living
in the Sa»zs 4 ra they ever acquire new Karman, and
suffer for their misdeeds. (4)

Some leave their mother and father to live as
.Sramawas, but they use fire; (the prophet) says:
‘ People are wicked who kill beings for the sake
of their own pleasure.’ (5)

He who lights a fire, kills living beings; he who
extinguishes it, kills the fire. Therefore a wise
man who well considers the Law, should light no
fire. (6)

Earth contains life, and water contains life;
jumping (or flying) insects fall in (the fire); dirt-
born vermin 1 (and beings) living in wood : all these
beings are burned by lighting a fire. (7)

Sprouts are beings possessed of natural develop¬
ment 2 , their bodies (require) nourishment, and all
have their individual life. Reckless men who cut
them down out of regard for their own pleasure,
destroy many living beings. (8)

By destroying seeds, when young or grown up,
a careless man does harm to his own soul. (The
prophet) says : ‘ People are wicked who destroy seeds
for the sake of their own pleasure.’ (9)

1 Viz. insects originated in dung, &c. used as fuel.

2 Vilambaga; the commentators in explanation of this word
say that plants, like men, go through all states of development,
youth, ripe age, old age, &c. I think vilambaga is derived from
vi<fambaka, they imitate (the development of animals). For if
I understand Vtlihka aright, a plant contains a great many b h u t a s
or beings, each localised in a certain part of the plant, as roots, &c.
This is, according to him, the meaning of pu<Wosiya«i, rendered
in the text 1 have their individual life.’

sCtrakr/tanga.

Men die as embryos, or as babies who do not yet
talk, or who do so already; other men, as boys
wearing five tufts of hair 1 , or as youths, or in middle
age: at the expiration of their life all leave the
body and die. (io)

Wake up, men! If we look at the dangers
(to which he is exposed) a fool has not much
chance to obtain human birth; always suffering like
men in fever, people will go to utter misery, (n)
Some say that perfection is reached by abstaining
from the seasoner of food (viz. salt) 2 , others by the
use of cold water (i.e. by ablutions) 3 , others again
by (tending) a fire 4 . (12)

Perfection is not reached by bathing in the morn¬
ing, nor by abstention from acids and salt; but by
drinking liquor or eating meat or garlic men obtain
another state of existence (than perfection). (13)
Those who, touching water in the morning and
evening, contend that perfection is obtained through
water (are easily refuted). For if perfection could
be obtained by contact with water, many beings
living in water must have reached perfection : (14)
Fishes, tortoises, aquatic snakes, cormorants,

1 Pa«£afikha. It usually denotes certain ascetics: but .Silfinka
here renders it kumara ‘ boy.’

2 -Si'kinka notices two different readings: (r) aharasapparc^a-
gavagganenam, by abstaining from food seasoned with one
of the five kinds of salt (viz. saindhava, sauvariala, vida, rauma,
samudra); (2) Sharad pankaga°, by abstaining from five kinds
of food : garlic, onion, young camels’ milk, beef, liquor.

3 .Silanka mentions the Vdribhadrakas, a subdivision of the
Bhagavatas, as belonging to this category. He states elsewhere
that they eat jaivala (Vallisneria Octandra) and frequently bathe,
wash themselves, and drink water.

4 Viz. Tapasas and Brahmawas.

otters 1 , and demons living in water. The clever
ones declare those to be wrong who maintain that
perfection may be obtained through water. (15)

If water did wash off the impure Karman, it must
take off merit too. But this (assertion of the here¬
tics) has no foundation but their wish. As a blind
man follows a guide (and misses his goal), so a fool
(who makes ablutions, &c. as a means of reaching
Mdksha) kills living beings. (16)

If water'did wash off the sins of him who committed
them, some would have obtained perfection who killed
water-beings. Therefore he is wrong who maintains
the attainment of perfection through water. (17)
Those who, lighting fire in the morning and
evening, contend that perfection is obtained through
fire (are easily refuted). For if thereby perfection
could be obtained, mechanics also, who use fire,
would be liberated. (18)

Perfection cannot be established by such gratuitous
assertions ; those who have not learned the truth will
come to harm. A wise man, who knows the truth,
should know and understand that all beings desire
happiness. (19)

All creatures who have committed sins wail,
suffer, and tremble. Considering this a wise monk
who has ceased to sin, and guards his own self,
should abstain from violence with regard to mov¬
able and (immovable) beings. (20)

He who keeps a store of rightly-obtained food and
eats it; he who makes ablutions with pure water,

1 U//a or uithz., explained as ‘a kind of aquatic animal;’ the
Sanskrit prototype is apparently udra, but the commentators
render it ush/ra!

contracting his limbs; he who washes and adorns
his clothes, is far from being a naked monk. (21)

A wise man, seeing that it is sinful (to use) water,
should live of pure water, till he is liberated from
the Sawzs&ra 1 ; not eating seeds and bulbs, he
abstains from bathing, &c., and from women. (22)
He who, after having left father, mother, house,
sons, cattle, and wealth, visits houses where he gets
nice food, is far from being a .Sramazza. (23)

He who visits houses where he gets nice food,
who professes the Law, desirous only of filling his
belly, and brags (of himself) for the sake of food,
is not equal to the hundredth part of an Arya. (24)
A miserable man, who becomes a monk in order
to get food from others, and a flatterer by the desire
of filling his belly, will, in no remote future, come
to harm, even as a boar greedy of wild rice 2 . (25)
The servile man says pleasing things for the sake
of food, drink, and other things: but wrong belief
and bad conduct are worthless like chaff. (26)

He should beg where he is unknown, and maintain
himself by it; he should not seek fame and respect
by his austerities; he should not desire (pleasant)
sounds and colours, but conquer his longing for all
kinds of pleasures. (27)

A monk should avoid every attachment and bear
every pain, be full (of wisdom), not greedy, wander
about homeless, give assurance of safety (to all
beings), and be free from passions. (28)

(In order to be able) to practise control 3 a monk
should eat; he should desire to get rid of sin ; if he

1 Ai = adi. 2 Cf. p. 265, verse 19.

3 Bharassa g&y& = bharasya (=sazrcyamasya) yatra.

suffers pain, he should have recourse to control,
and subdue the foe at the head of the battle, as it
were. (29)

Though beaten he should be like a plank 1 ; he
should wait for the advent of death ; having anni¬
hilated his Karman he should not again mix with
the world, but be rather like a car whose axle is
broken. (30)

Thus I say.

Lecture 8 — on exertion

It is said that two definitions of exertion are
given ; but in what does the exertion of the virtuous
consist, and how is it defined ? (1)

Some say that it consists in works, and the pious
(say that it consists) in abstention from works.
Men appear divided into two classes from this point
of view. (2)

Carelessness is called (the cause of) Karman,
carefulness that of the contrary (viz. absence of
Karman); when the one or the other is predicated

1 Phalag&vata/Mi = phalagavad avatash/a^. .Silanka
gives the following explanation: As a plank planed on both
sides becomes thin, so a s&dhu, by reducing his body by exterior
and interior tapas, grows thin, of weak body.

2 Virya ; it is the power or virtue of a thing.

(of a man, he is called) either a fool or a wise
man. (3)

Some learn sciences 1 which teach the destruction
of living beings, others study spells for killing all
sorts of creatures. (4)

Deceivers practise deceit in order to procure
themselves pleasures and amusement; they kill, cut,
and dismember (beings) for the sake of their own
comfort. (5)

The careless (commit sins) by thoughts, words,
and acts, with regard to this and the next world,
both (by doing the act themselves and by making
others do it). (6)

A cruel 2 man does cruel acts and is thereby
involved in other cruelties; but sinful undertakings
will in the end bring about misery. (7)

Sinners, subject to love and hate and doing wrong,
acquire Karman arising from passions 3 and commit
many sins. (8)

Thus the * exertion leading to works ’ of the
sinners has been described; now learn from me the
wise men’s ‘ exertion not leading to works.’ (9)

A pious monk, who is free from bonds and has
severed all fetters, annihilates his bad Karman, and
removes definitely the thorn (of sin), (xo)

Following the right doctrine he exerts himself;
as one becomes more and more the receptacle

1 Sattha = Astra or fastra. On the latter alternative we
must translate ‘ (practice of) arms.’

2 V£ri = vairin, .g-ivopamardak&rin.

s Karma is of two kinds, airyapathika, arising from ‘walking,’
i. e. from those actions which are indispensable to a virtuous life
or the conduct of monks, and samparayika, arising from the
passions.

of misery, so his bad thoughts (or sinfulness)
increase, (i i)

Those who have good places (in heaven, &c.)
must surely leave them (some time). We live
together with relations and friends but a limited
time. (12)

Considering this, a wise man should conquer his
greed, and enter upon the noble (path), which con¬
tains all virtues and is not blamed 1 . (13)

Whether he know the pith of the Law by intuition
or through instruction, a houseless (monk) should
exert himself and abstain from sins. (14)

When a wise man, in whatever way, comes to
know that the apportioned space of his life draws
towards its end, he should in the meantime quickly
learn the method (of dying a religious death) 2 . (15)
As a tortoise draws its limbs into its own body,
so a wise man should cover, as it were, his sins with
his own meditation. (16)

He should draw in, as it were, his hands and feet,
his mind and five organs of sense, the effect of his
bad Karman, and every bad use of language. (17)
The virtuous exert themselves with regard to
the distant end (viz. Liberation 3 ). One should live

1 Savvadhammamagoviyaw. According to the commentator
the meaning of this phrase is: which is not blamed or shown to
be wrong by all (heretical) Laws.

2 See Uttaradhyayana, Fifth Lecture.

3 Ailanka quotes and comments upon four different readings

of the first line of this verse, the last of which is rendered above as
it is the textus receptus of the Dipika. (1) Abstaining from even
small pride and from deceit, one, &c. (2) ‘Great’ for ‘even

small.’ (3) I have heard from some men: This is the valour of
the virtuous man, that, &c. After this verse .Sllanka quotes
another which, he says, is not found in MSS. of the text, but

3 oo

S^TRAICR/TANGA.

indifferent to one’s own happiness, calm, and without
any attachment. (18)

Do not kill living beings, do not take what is
not freely given, do not talk false, treacherous
speech! This is the Law of him who is rich in
control. (19)

Do not desire by words or thoughts what is
a transgression (of the Law); guarding yourself in
all ways, and subduing (the senses), practise
control. (20)

A man who guards his self and subdues his
senses, abhors all sins, past, present, and future
ones. (21)

Benighted men of wrong faith, (though) they be
renowned as heroes, exert themselves in a bad way,
which will have, in all respects, evil consequences
for them. (22)

Wise men of right faith, who are renowned heroes,
exert themselves in a good way which will have no
(evil) consequences whatever for them. (23)

Penance is of no good if performed by noble men
who have turned monks (for the sake of fame); but
that penance of which nobody else knows any¬
thing (is meritorious). Do not spread your own
fame 1 ! (24)

A pious man should eat little, drink little, talk
little; he should always exert himself, being calm,
indifferent, a subduer (of his senses), and free from
greed. (25)

Meditating and performing religious practices,

is found in the 7 ika. It is, however, the identical verse I, 3, 4, 20,
see above, p. 271, which occurs again I, 11, 11.

1 Compare Matthew vi. 1-6.

abandoning his body, regarding forbearance as the
paramount duty, a monk should wander about till
he obtains liberation. (26)

Thus I say.

Lecture 9 — THE LAW

What is the Law that has been preached by the
wise Brdhma^a 1 (i. e. Mahavlra) ? Learn from me
the noble Law of the Uinas as it is. (x)

Brihmawas, Kshattriyas, VaLvyas, /Cabalas, Vuk-
kasas, hunters 2 , merchants 3 , .Sudras, and others who
are accustomed to do acts ; (2)

The iniquity 4 of all these men who cling to
property goes on increasing; for those who procure
themselves pleasures by sinful acts will not get rid
of misery. (3)

After a man has done acts which cause the death
of living beings, his pleasure-seeking relations take
possession of his wealth, whilst the doer of the acts
must suffer for them. (4)

‘ Mother, father, daughter-in-law, brother, wife, and
sons will not be able to help me, when I suffer for
my own deeds 5 .’ (5)

1 The word brahma«a (m!ha«a) is here, as in many other pas¬
sages, a mere honorific title which could be rendered by ‘ascetic.’

2 fisiya. 3 Vesiya. 4 Vera = vaira.

6 This verse recurs in Uttaradhyayana VI, 3 ; above, p. 25.

sOtrakrztanga.

Taking to heart this truth from which flow the
most important truths, a monk, without property and
without egoism, should follow the teaching of the
(Pinas. (6)

Leaving his wealth, sons, relations, and property,
leaving sorrow that never ceases, (a monk) should
wander about without any worldly interests. (7)
Earth, water, fire, and wind; grass, trees, and
corn; oviparous animals, the two kinds of vivipa¬
rous 1 animals; beings engendered in fluids and in
dirt, and plants ; (8)

These six classes of living beings a wise man
should know and treat tenderly, in thoughts, words,
and acts; he should neither do actions nor desire
property whereby he might do them any harm. (9)
Untrue speech, sexual intercourse, personal
property, taking things that are not freely given:
all these causes of injury to living beings a wise
man should abstain from. (10)

Deceit 2 , greed 3 , anger 4 , and pride 5 : combat
these causes of sin; a wise man should abstain
from them. (11)

Washing, dyeing, making urine, evacuation of the
bowels, vomiting, anointing of the eyes, and what¬
ever is contrary to the rules of conduct 6 : from all
this a wise man should abstain. (12)

1 P6ya^arS& = pota^arayu, i.e. born alive (as elephants,
&c.) and bom together with the chorion (as cows, &c.)

2 Paliu»^a«a = pariku«£ana, i.e. maya.

3 Bhayaraa = bha^ana, i.e. 16 bha. ,

• Tha«a?illa, i.e. krodha.

6 Ussayawa = u^Mraya, i.e. mana. These fourpassions are
named here from the way in which they are supposed to act upon
the soul. Similar names occurred above, p. 248, notes 3-6.

6 Palimantha.

Perfumes, wreaths, bathing, cleansing of the teeth,
property, actions referring to women: from all this
a wise man should abstain. (13)

Alms that have been prepared, or bought, or
stolen, or brought for the sake of a monk, or alms
that contain particles of the above mentioned, or
such alms as are unacceptable (for one cause or
other), from all these a wise man should abstain. (14)
Invigorating food, anointing of the eyes, greed,
damaging others, washing (one’s limbs), (rubbing
them with) L6dhra-powder, &c.: from all this a wise
man should abstain. (15)

Deliberating with laymen, praising their work,
answering their questions, eating the householder’s
meals : from all this a wise man should abstain. (16)
He should not learn to play chess 1 , he should
not speak anything forbidden by the Law; a wise
man should abstain from fights and quarrels. (17)
Shoes, an umbrella, dice, chowries, working for
another, helping each other: from all this a wise
man should abstain. (18)

A monk should not void his excrements or urine
among plants ; he should never rinse his mouth
(even) with distilled water after having removed
(everything endowed with life). (19)

He should never eat or drink out of a house¬
holder’s vessel; nor wear his clothes, especially if he

1 Ash/apada. This does not necessarily, in this place, mean
chess-board, but any game played on a similar chequered board
may be intended. The earliest unmistakable mention of chess,
that I have met with, occurs in Ratnakara’s Ilaravipaya XII, 9,
a mahakavya written in the first half of the ninth century a. d. in
Kashmir.—Another explanation of a/Z/zavayaw? is arthapadam
= artharastram ‘means of acquiring property.’

is a naked monk : from all this a wise man should
abstain. (20)

A stool or bed or a seat in a house, asking of
news and recollection (of past sports) : from all this
a wise man should abstain. (21)

Fame, glory, and renown ; honours and respectful
treatment ; all pleasures in the whole world: from
all this a wise man should abstain. (22)

A monk (should be content) with such food and
drink as will sustain his life; he should give a portion
of it to others : [from all this a wise man should
abstain 1 .] (23)

Thus spoke the Nirgrantha, the great sage
Mahavira; he who possesses infinite knowledge
and faith has taught the Law and the sacred
texts 2 . (24)

In speaking (a monk) should use as few words as
possible ; he should not delight in another’s foibles;
he should avoid deceiving speech 3 , and should answer
after ripe reflection. (25)

One will repent of having used the third kind of
speech 4 ; a secret should not be made known. This
is the Nirgrantha’s commandment. (26)

1 The last part of this verse is here repeated from the preceding
ones; but it is quite out of place here.

2 Here apparently ended the original treatise; the following
verses are not directly connected with it.

8 always rendered matrfsthanam. I think it

is a regular corruption for mayasthanam. The second syllable
of the word becomes short before two consonants, and then the
ya was changed into i with which it is almost interchangeable.

4 The four kinds of speech are (1) true speech, (2) untrue
speech, (3) speech partly true and partly untrue, (4) speech which
is neither true nor untrue, see part i, p. 150.—Inaccurate state¬
ments are intended here.

^05

(A monk) should not call one names 1 , nor ‘friend,’
nor by his Gotra; ‘ thou, thou ’ is vulgar; never
address one by ‘ thou ! ’ (27)

A virtuous monk should never keep company
(with the wicked); for thereby he incurs dangers
(for his conduct) disguised as pleasures. A wise
man should be aware of them. (28)

(A monk) should not stay in the house of a
householder except by constraint; nor should he
amuse himself too long (by looking) at the sports
of the children of the village 2 . (29)

Not desirous of fine things, he should wander
about, exerting himself; not careless in his conduct,
he should bear whatever pains he has to suffer. (30)
If beaten, he should not be angry ; if abused, he
should not fly into a passion; with a placid mind
he should bear everything and not make a great
noise. (31)

He should not enjoy pleasures though they offer
themselves ; for thus he is said (to reach) discern¬
ment. He should always practise what is right to
do in the presence of the enlightened ones. (32)

He should obey and serve a wise and pious
teacher, (such teachers) as are heroes (of faith),
who search for the benefit of their souls, are firm
in control, and subdue their senses. (33)

These men, who do not see the light (as it were)
in domestic life, are the beloved of the people ; these
heroes, free from bondage, do not desire life. (34)

1 H 61 a, which is said to be a DM word of abuse. The same
word occurs also in the AMranga Sfttra, see part i, p. igi, where
I translated it by ‘ loon.’

2 According to Atlanka: (he should not join) the sports of the
children of a village, nor amuse himself too long.

[45] X

3°6

S C’TR AK.R/T AN G A.

They do not long for sensual pleasures, they do
not engage in works. All that (the heretics) always
talk about, is opposed to the right faith. (35)

Excessive pride and deceit, all worldly vanities:
all this a wise man knows and renounces, and thus
brings about his final Liberation. (36)

Thus I say.

Lecture 10 — CAREFULNESS

The wise (Arhat) having pondered on the Law
proclaimed it; learn from me correctly what is care¬
fulness. A monk who forms no resolutions and is
possessed of carefulness, should wander about, giving
no offence to any creature ; (1)

To no living beings, whether they move or not,
whether above or below or on earth, by putting
a strain upon them by his hands or feet 2 . Nor
should he take from householders anything that is
not freely given. (2)

Having mastered the Law and got rid of care¬
lessness, he should live on allowed food 3 , and treat

1 Samahi = samadhi. This word has not only the meaning
‘ meditation,’ but also a much wider one. Here it is explained as
‘the means of obtaining Moksha.’ I have chosen ‘carefulness,’
because it is less technical than ‘ control,’ which I have used in
other places.

2 The first part of verse 2 to be construed with the last part
of the preceding verse.

3 Lfi<f/5e.

all beings as he himself would be treated; he should
not expose himself to guilt by his desire for life;
a monk who performs austerities should not keep
any store. (3)

Restraining his senses from women, a sage
should wander about free from all worldly ties.
See, every creature and every being suffers pain
and is afflicted. (4)

Doing harm to these beings, an ignorant man
becomes involved in sins. Sin is committed by
injuring (beings), and one sins also by employing
others (in such acts). (5)

He too who leads a miserable life, commits sin.
Therefore (the C 7 inas) have enjoined thorough care¬
fulness. One should know the truth, delight in
control and sound judgment, cease from injuring
beings, and be of a settled mind. (6)

Looking at all people with an impartial mind, one
should not do anything to please or to harm them.
After a virtuous beginning some become miserable
and lose heart, (since) they desire honour andfame. (7)

Desiring unallowed 1 food and accepting such, the
sinner, careless in his conduct, is attached to women,
and tries to acquire property. (8)

Given to violent deeds he accumulates (Karman);
on his decease he (meets with) really distressing
misery. Therefore a wise man considers well the
Law; a sage wanders about free from all worldly
ties. (9)

He should not expose himself to guilt by his
desire for life, but he should wander about without
any attachment. Speaking after due consideration,

1 AhSgarfa=yathakrz'ta; cf. p. 131, note 7, 1.

3°8

sflTRAKR/TANGA.

and combating his worldly desires, he should say
nothing that involves slaughter of living beings, (io)

He should not desire unallowed food, and he
should not mix with people who desire such ; he
should mortify his flesh, thinking (of his duty), and
giving up his sorrows without regard (to worldly
interests), (n)

Try to realise that you are single and alone;
thereby you will obtain Liberation; mind, this is no
false assertion ! This Liberation is not anything
unreal, but the best thing. An ascetic is free from
anger, and delights in the truth. (12)

Abstain from sexual intercourse with women, do
not acquire property ; a man possessed of carefulness
will, beyond doubt, be a saviour (to others) in all
circumstances. (13)

A monk having conquered aversion to control
and delight in sensual objects 1 , should bear all
troubles caused by (pricking) grass, cold, heat, and
insects ; he should endure pleasant and unpleasant
smells. (14)

Guarding his speech and possessed of carefulness,
acquiring (pure) Lesya 2 , he should wander about; he
should not thatch a house for himself or for others,
nor behave towards other people like a house¬
holder. (15)

Questioned by somebody who maintains the un¬
changeable character of the soul 3 , he should expound
the true (doctrine) ; those who engage in works and

1 This is, according to .Sllanka, the meaning of the words
arai»z rai mv&, see, however,above, p. in, note 1.

2 See Uttaradhyayana, Lecture XXXIV.

8 Akiriyaayd = akriy&tman.

are held in worldly bondage, do not know the Law
which leads to Liberation. (16)

Men here have various opinions ; (they adhere) to
the doctrine of the Kriyavadins and Akriyhvadins.
The iniquity of an unrestrained sinner, who after
having been born injures the body (of beings to pro¬
cure his own happiness), goes on increasing. (17)
Forgetting that his life will have an end, a rash
and foolish man is full of selfishness ; he toils day
and night, greedy of wealth, as if he never should
grow old or die. (18)

Leave wealth and cattle, all relations and dear
friends ! (A man) always talks (about these things),
and he is infatuated with them ; but other people
will take away his wealth. (19)

As smaller beasts keep at a distance from a lion,
being afraid of him, so a wise man keeps aloof from
sin, well considering the Law. (20)

A wise man who has become awakened should
turn away from sin, when he considers the evils
arising from slaughter and the great dangers entailed
by his cruel disposition. (21)

A sage setting out for the real good 1 (viz. Libera¬
tion), should not speak untruth ; this (rule, they say,)
comprises Nirvana and the whole of carefulness.
He should not do works, nor cause others to do
them, nor assent to others doing them. (22)

When he gets pure (food), he should not be
affected (by love or hate), and he should not be too

1 Attagami = aptag&min. Apta is either Moksha as
assumed in my translation, or it denotes the ‘ highest authority; ’
in the latter case we can translate: who proceeds on the
right path.

3i°

StjTRAK/i/TANGA.

fond (of such food) nor long for it. A pious monk,
free from bonds, should wander about desiring
neither honours nor fame. (23)

A monk who has left the house and is free from
desires should abandon his body, annihilating his
sins; he should not desire life nor death, and walk
about, having got beyond the Circle (of Births) 1 . (24)
Thus I say.

Lecture 11 — THE PATH

What is the Path that has been preached by the
wise Br&hmawa 2 (i. e. Mahavira), having correctly
entered upon which path a man crosses the flood
(of Sa»2s&ra) which is difficult to pass ? (1)

O monk and great sage, tell us this best path
which leads to liberation from all misery, as you
know it! (2)

Tell us how we should describe that path, if
somebody, a god or a man, should ask us about
it! ^

If somebody, a god or a man, ask you about it,
tell them the truth about the path. Listen to
me! (4)

The very difficult (path) explained by the
Kasyapa, following which some men from this earth

1 Or, the fetter of sin.

2 See note on IX, 1.

31 1

have formerly passed over (the Samsara) like traders
over the ocean 1 , pass over it (even now), and will
pass over it in future ; (this path which) I have
learned, I shall explain in due order; men, listen to
me! (5, 6)

Earth-lives are individual beings, so are water-
lives, fire-lives, and wind-lives; grass, trees, corn; (7)

And the remaining, (viz.) the movable beings; thus
are enumerated the six classes of living beings ;
these are all the living beings, there are no more
besides. (8)

A wise man should study them with all means of
philosophical research. All beings hate pains ;
therefore one should not kill them. (9)

This is the quintessence of wisdom : not to kill
anything. Know this to be the legitimate conclusion
from the principle of the reciprocity with regard to
non-killing 2 . (10)

He should cease to injure living beings whether
they move or not, on high, below, and on earth.
For this has been called the Nirvana, which consists
in peace 3 . (11)

Master (of his senses) and avoiding wrong, he
should do no harm to anybody, neither by thoughts,
nor words, nor acts. (12)

A wise man who restrains his senses and possesses
great knowledge, should accept such things as are
freely given him, being always circumspect with
regard to the accepting of alms, and abstaining from
what he is forbidden to accept. (13)

1 The same simile occurs also in I, 3, 4, 18, above p. 271.

2 The same verse occurred above, I, 1,4, 10, p. 247.

3 We have had the same verse above, I, 3, 4, 20, p. 271.

StjTRAKK/TANGA.

A true monk should not accept such food and
drink as has been especially prepared for him along
with slaughter of living beings. (14)

He should not partake of a meal which contains
but a particle of forbidden food 1 : this is the Law
of him who is rich in control. Whatever (food
a monk) suspects (to be impure), he may not
eat. (15)

A man who guards his soul and subdues his
senses, should never assent to anybody killing
beings.—In towns and villages cases (will occur,
which place) the faithful (in a dilemma) 2 . (16)

Hearing the talk of people, one should not
say, 1 this is a good action,’ nor ‘ this is a bad
action.’ For there is an objection (to either
answer). (17)

He should not say that it is meritorious, because
he ought to save those beings, whether they move
or not, which are killed there for the sake of making
a gift. (18)

Nor should he say that it is not meritorious,
because he would then prevent those for whose sake
the food and drink in question is prepared, to get
their due. (19)

Those who praise the gift, are accessory 3 to the
killing of beings; those who forbid it, deprive
(others) of the means of subsistence. (20)

Those, however, who give neither answer, viz.

1 This is the meaning of the phrase pfitikarma na stivfita.

2 When well-meaning people sink a well, offer a sacrifice, or
feed persons, &c.

3 Literally, wish.

that it is meritorious, or is not so, do not expose
themselves to guilt, and will reach Beatitude 1 . (21)
Knowing that Beatitude is the best thing as the
moon is among the stars, a sage always restrained
and subduing his senses brings about Beati¬
tude. (22)

A pious man 2 shows an island to the beings
which are carried away (by the flood of the Sawsara)
and suffer for their deeds. This place of safety has
been proclaimed (by the Tlrthakaras). (23)

He who guards his soul, subdues his senses, puts
a stop to the current (of the Sawsara), and is free
from Asravas 3 , is (entitled to) expound the pure,
complete, unparalleled Law. (24)

Those who do not know this (Law), are not
awakened, though they fancy themselves awakened ;
believing themselves awakened, they are beyond
the boundary of right faith 4 . (25)

Eating seeds and drinking cold water 5 and what

1 Silanka quotes the following Sanskrit verse to show the

application of the maxim to the digging of a well: satya m
vapreshu ritazzz fafikaradhavalawz vari pitva prakamazzz vyu^/Winnard-
shatrz'shzzS^ pramuditamanasaA pra/zisartba bhavanti I rdshazzz nite
galaughe dinakarakirawair yanty ananta vinarazra tend*dasinabhava;?z
vra^ati munigazza/z kupavapradikarye 11 ‘ Forsooth, when living

beings drink to their hearts’ content the cool water of ditches,
which is white like the moon, their thirst is completely allayed
and their heart is gladdened; but when all the water is dried up by
the rays of the sun, numberless creatures must die; therefore the
sages decline every interest in the construction of wells and
ditches.’

2 The commentators connect sdhu as adjective with divam,

and supply Tirthakara, &c. as subject.

8 See above, p. 55, note 1. 4 Sam&dhi.

6 Viddaga = bi^ddaka.

3*4

sfjTRAKR/TANGA.

has been especially prepared for them, they enter
upon meditation \ but are ignorant of the truth, and
do not possess carefulness. (26)

As bankas, herons, ospreys, cormorants, and
pheasants meditate upon capturing fish, (which is)
a sinful and very low meditation, so some heretical,
unworthy .SYamawas contemplate the pursuit of
pleasures; (they are) sinful and very low like
herons. (27, 28)

Here some weak-minded persons, abusing the
pure path, enter upon a wrong path. They thereby
will go to misery and destruction. (29)

As a blind-born man getting into a leaky boat
wants to reach the shore, but is drowned during the
passage 2 ; so some unworthy, heretical Arama^as,
having got into the full current (of the Sa.msa.ra),
will incur great danger. (30, 31)

But knowing this Law which has been proclaimed
by the KfLsyapa, (a monk) crosses the dreadful
current (of the Saws&ra), and wanders about intent
on the benefit of his soul. (32)

Indifferent to worldly objects, a man should
wander about treating all creatures in the world so
as he himself would be treated. (33)

A wise man knowing (and renouncing) excessive
pride and deceit, (in short) giving up all (causes of
worldly existence), brings about his Liberation 3 . (34)
He acquires good qualities, and leaves off bad
qualities; a monk, who vigorously practises aus¬
terities, avoids anger and pride. (35)

The Buddhas 4 that were, and the Buddhas that

1 Comp. I, 3, 3, 12. 2 Verses 30, 3i« = I, 1, 2, 31, 32 a.

3 The first line of this verse occurred in I, 9, 36.

4 Here Buddha is a synonym for Tirthakara.

will be, they (as it were) have Peace as their foun¬
dation, even as all things have the earth for their
foundation. (36)

And if any accidents whatever befall him who
has gained that (foundation), he will not be over¬
powered by them as a mountain by the storm 1 . (37)
A restrained, very learned, and wise (monk)
should accept such alms as are freely given him,
being free from passions and waiting for his end.
This is the doctrine of the K£valin. (38)

Thus I say.

Lecture 12 — THE CREED

There are four (heretical) creeds 3 which the
disputants severally uphold: x. the Kriyivdda, 2. the
Akriyavada, 3. the Vinayavada, and 4. the Agn&-
navhda. (1)

The agnostics 4 , though they (pretend to) be

1 .SMhka says that by exercise the power of resistance will be
increased, and in confirmation of this he relates the well-known
story of the herdsman who daily carried a calf from its birth till it
was two years old.

2 Samosarawa = samavasararaa. This word and the verb
samosarai are commonly used when Mahavira preaches to
a meeting (me lap aka) gathered round him.

3 Compare Uttaradhyayana XVIII, 23, above p. 83, note 2.

4 Annt«iyt = a^«anikas, the followers of the fourth sect.

sOtrakr/tAnga.

clever, reason incoherently, and do not get beyond
the confusion of their ideas. Ignorant (teachers)
speak to ignorant (pupils), and without reflection
they speak untruth. (2)

Believing truth to be untruth, and calling a bad
man good, the various upholders of Vinaya, asked
about it, explain their tenet b (3)

Without perceiving the truth they speak thus:
this object (viz. M6ksha) is realised by us thus (viz.
by Vinaya). The Akriyavadins who deny Karman 1 2 ,
do not admit that the action (of the soul is trans¬
mitted to) the future moments 3 . (4)

They become involved in contradiction in their
own assertions; they falter in their speech and are
unable to repeat what is said to them 4 * . This (their
opinion) has a valiant counter-opinion, this (our
opinion) has no valiant counter-opinion; and Karman
has six sources 6 . (5)

The Akriy&Vctdins who do not understand the
truth, bring forward various opinions; many men

1 Viz. that Moksha is arrived at through Vinaya, discipline.

2 Lav&vasankt. Lava is explained by karman, and ava-
sanki by apasartuwz rilaw ySshte.

3 The meaning is that as_ everything has but a momentary
existence, there is no connection between the thing as it is now,
and as it will be in the next moment. This is a doctrine of the
Bauddhas. But the Sankhyas are also reckoned among the
Akriyavadins, because, according to them, the dtman does not act.

4 Ailanka in commenting upon this passage has to say a good

deal about the Bauddhas. It is perhaps of interest that he
mentions their 500 (?Stakas, and not thirty-four which is the
recognised number of ffitakas according to the Northern Buddhist.
How Ailanka came to a knowledge of the numbers of Ora takas
accepted by the Southern Buddhists, I cannot tell.

6 Viz. the six Asravas.

believing in them will whirl round in the endless
Circle of Births. (6)

‘ There rises no sun, nor does it set; there waxes
no moon, nor does it wane ; there are no rivers
running, nor any winds blowing ; the whole world
is ascertained to be unreal V (7)

As a blind man, though he have a light, does not see
colours, &c., because he is deprived of his e)’’e(sight),
so the Akriyavadin, having a perverted intellect,
does not recognise the action (of the soul) though it
does exist. (8)

Many men in this world who have studied
astrology, the art of interpreting dreams, divination
from diagrams, augury, divination from bodily marks,
and from portents, and the eight branches (of
divination from omens), know the future 1 2 * . (9)

(The opponents say that) some forecasts are true,
and the prophecies of others prove wrong; therefore
they do not study those sciences, but they profess to
know the world, fools though they be s . (10)

The (Kriyavadins) Aramawas and Brahmawas un¬
derstanding the world (according to their lights), speak
thus: misery is produced by one’s own works, not by
those of somebody else (viz. fate, creator, &c.) 4 . But
right knowledge and conduct lead to liberation. (11)

1 This is the opinion of the .Sunyavadins, who are considered
to belong to the Akriyavadins, because they deny all actions, even
such as are perceived by everybody (Ailanka).

2 This would be impossible if the whole world was unreal.

8 A various reading, commented upon by the scholiasts, runs
thus: ahawsu vig-^apalimokkham Sva, ‘ they say that one must
give up science.’

4 The Kriy&vadins contend, according to .Si lank a, that works
alone, by themselves, without knowledge, lead to Moksha.

3i8

The (Tirthakaras), being (as it were) the eyes of
the world and its leaders, teach the path which is
salutary to men; they have declared that the world
is eternal inasmuch as creatures are (for ever) living
in it, O ye men ! (12)

The Rakshasas and the dwellers in Yama’s world,
the troops 1 of Asuras and Gandharvas, and the
spirits that walk the air, and individual beings 2 :
they will all be born again and again. (13)

(The Sawsdra) which is compared to the bound¬
less flood of water, know it to be impassable and
of very long duration on account of repeated births 3 .
Men therein, seduced by their senses and by women,
are born again and again both (as movable and
immovable beings). (14)

The sinners cannot annihilate their works by new
works; the pious annihilate their works by abstention
from works; the wise and happy men who got rid
of the effects of greed, do not commit sins. (15)
They know the past, present, and future ways of
the world; they are leaders of other men, but
follow no leader; they are awakened, and put an
end to mundane existence. (16)

Averse to injury of living beings, they do not act,
nor cause others to act. Always restraining them-

1 Ivaya. The commentators explain this word as denoting
the earth-bodies, &c., but from the context it will be seen that
it refers to Asuras and Gandharvas, and must be translated
by ‘troops.’

2 Pu dh 6 siya = prfthak jritaA; according to Silanka,
prz'thivyajritaA. This expression is generally used to denote
the lower order of beings.

8 To render bhavagahana.

selves, those pious men practise control, and some
become heroes through their knowledge. (17)

He regards small beings and large beings, the
whole world as equal to himself; he comprehends
the immense world, and being awakened he controls
himself among the careless. (18)

Those who have learned (the truth) by themselves
or from others, are able (to save) themselves and
others. One should always honour a man, who
is like a light and makes manifest the Law after
having well considered it. (19)

He who knows himself and the world ; who knows
where (the creatures) go, and whence they will not
return ; who knows what is eternal, and what is
transient; birth and death, and the future existences
of men; (20)

He who knows the tortures of beings below (i. e.
in hell); who knows the influx of sin and its stop¬
page 1 ; who knows misery and its annihilation,—
he is entitled to expound the Kriyivdda 2 , (21)
Being not attached to sounds and colours, indif¬
ferent to tastes and smells, not desiring life nor
death, guarded by control, and exempt from the
Circle (of Births). (22)

Thus I say.

1 Asrava and sawvara.

2 It is evident that the Gainas considered themselves Kriyavadins.
I had overlooked this passage when penning the note on p. 83.

sOtrakr/tAnga.

Lecture 13 — THE REAL TRUTH

I shall now expound, in accordance with truth,
the various qualities of men ; I shall explain the
virtue and peace of the good, the vices and the
unrest of the wicked, (i)

Having learned the Law from men who exert
themselves day and night, from the Tathagatas 1 ,
they neglect the conduct in which they had been
instructed, and speak rudely to their teacher. (2)

Those who explain the pure doctrine according
to their individual opinion, falsify it in repeating (it
after their teachers); those who speak untruth
from pride of knowledge, are not capable of many
virtues. (3)

Those who on being questioned conceal the
truth, defraud themselves of the real good. These
bad men who believe themselves good and are full
of deceit, will go to endless punishment. (4)

He who is of a wrathful disposition and calls
everything by its true name 2 , who renews a composed
quarrel, will, like a blind man groping his way with

1 According to the commentators, Gaina teachers, inclusive of
the schismatical ones, are intended. Tathagata is a synonym
of Tirthakara and Buddha; but it is less frequently used by
the Gain as than by the Bauddhas with whom it is of very common
occurrence.

2 Gaga//AabhSsi = ^agadarthabhashin. .Silimka proposes
also ^ay&rthabhashin, who speaks dogmatically.

a stick, do harm to himself, being still subject to
passion and possessing evil Karman. (5)

He who is quarrelsome and talks improperly,
is not impartial nor beyond the reach of deceit 1 ;
but he who executes the commands (of his teacher)
and controls himself, sees nothing but the truth
and is exempt from deceit. (6)

He who conforms to admonitions however many
he receives, is kindly spoken, subtile, manly, noble,
and a well-doer; (such a man) is impartial and
beyond the reach of deceit. (7)

He who believes himself rich in control, or incon¬
siderately vaunts his knowledge, or fancies himself
purified by austerities, will look upon other men as
shadows. (8)

He is always turned round by delusion, and has
no place in the G6tra where the Vow of Silence
is practised (viz. in the Gaina church), who not
being awakened puts himself forward in order to
gain honours through something different from
control. (9)

A Brdhma«a or Kshattriya by birth, a scion of
the Ugra 2 race or a Li^^avi 3 , who enters the order
eating alms given him by others, is not stuck up on
account of his renowned Gotra. (10)

His pedigree on his mother’s and on his father’s

1 Kghangha^aUa. GhanghS. (tempest) = maya.

2 Concerning the Ugras, see above, p. 71, note 2.

3 Lekkhai. According to the <?ainas the lAkkham and Mallakis
were the chiefs of Kiri and Korala. They seem to have Succeeded
the Aikshvakas, who ruled there in the times of the Rafnayawa.
The LiM&avis became a powerful race, who held the supreme
power in Eastern India during many centuries after the beginning
of our era.

[45]

Y

side will be of no use to him, nothing will but right
knowledge and conduct: when after becoming
a monk he acts like a householder, he will not
succeed in obtaining final Liberation, (u)

If a poor monk subsisting on the meanest food
is attached to vanities, desires fame, and not being
awakened, (makes his monkhood) a means of sub¬
sistence, he will suffer again and again (in the Circle
of Births). (12)

A monk, who is eloquent, speaks very well, has
bright ideas, is clever, possesses a fine intellect, and
has purified his soul, may (perhaps) despise other
men on account of his intellect. (13)

Thus an intelligent monk who puts himself for¬
ward, has not yet realised carefulness; or rather
he is a weak-minded man who elated by his success
blames other men. (14)

A monk should combat pride of genius, pride of
sanctity, pride of birth, and (pride of good) living,
which is enumerated as the fourth; such a man is
wise and of the right stuff. (15)

The wise leave off these kinds of pride, the pious
do not cultivate them; the great sages are above
all such things as Gotra (&c.), and they ascend to
the place where there is no Gotra at all (viz. to
Moksha). (16)

A monk who looks upon his body as on a corpse
and fully understands the Law, will on entering
a village or a town distinguish between what may
be accepted and what may not, and will not be greedy
of food or drink. (17)

A monk having conquered aversion to control
and delight in sensual objects, living in company
with many brethren or leading a single life, should

silently repeat to himself: ‘ A man must come and
go (according to his Karman) alone ’ (i. e. without
deriving any help from others). (18)

Knowing it by intuition or having learned it from
others, one should teach the Law which is a benefit
to men; the pious are not given to blameable sinful
practices. (19)

If (a monk preaches the Law to some one) whose
disposition he has not ascertained, that man, not
believing (what he is taught), will become angry,
and may wound him in a way that will shorten or
end his life. When he knows their disposition, he
(may teach) others the truth. (20)

A wise man by suppressing his Karman and his
will should renounce his interest in everything else.
(For) through the objects of sight (i.e. senses) which
are causes of danger, men come to harm. Knowing
the truth with regard to movable and immovable
beings (a monk should exert himself) 1 . (21)

Not desiring honour or fame, he should say
nothing to anybody either to please or to irritate
him. Avoiding all evils, a monk should without
embarrassment and passion (preach the Law). (22)
Well considering (his duties) in accordance with
truth, abstaining from doing injury to living beings,
not desiring life nor death, he should wander about
released from the Circle (of Births). (23)

Thus I say.

1 The commentators make out the following meaning: A wise
(preacher) should ascertain (his hearers’) occupations and inclina¬
tions, and then (try to) better their evil disposition. Through the
objects of sight which are causes of danger, men are led astray.
A wise man knowing (the disposition of his hearers should preach
the Law which is wholesome) to all living beings whether they move
or not.

sOtraicr/tanga.

Lecture 14 — THE NIRGRANTHA

He who has given up all worldly ties and is
instructed in our creed, should practise chastity,
exerting himself; obeying the commands (of his
teacher) he should make himself well acquainted
with the conduct; a clever (monk) should avoid
carelessness, (i)

As (birds of prey), e. g. ZMahkas, carry off a
fluttering young bird whose wings are not yet grown,
when it attempts to fly from the nest, but is not
able to do so, because it is too young and its wings
are not yet grown ; (2)

Just as they carry off a young bird whose wings
are not yet grown, so many unprincipled men will
seduce a novice who has not yet mastered the Law,
thinking that they can get him in their power, when
they have made him leave (the Gakkka) (3)

A good man should long to live with his teacher
in order to perform his duties 1 2 , knowing that he
who does not live with his teacher will not put
an end to his mundane existence. Making manifest

1 Niss&riyazrc = ni^siritam. I follow in the text the inter¬
pretation of the commentators. But I think that instead of
mannamSwd we must read, as in the preceding verse, manna-
m&nam; and translate: believing himself rich in control
(vtsimaTK) though he be still wanting in strength (nissariyaw).

2 Samahiw.

the conduct of the virtuous, an intelligent (monk)
should not leave the (company of his teacher). (4)

(A monk) who complies with the rules for Yatis 1
as regards postures, lying down, sitting, and exertion,
who is thoroughly acquainted with the Samitis and
Guptis, should in teaching others explain each single
(point of conduct). (5)

Whether he hears (pleasant) sounds or dreadful
ones, he should not allow himself to be influenced
by them, and persevere in control; nor should
a monk be sleepy or careless, but by every means
he should get rid of doubts. (6)

If admonished by a young or an old monk, by
one above him or one of equal age, he should not
retort against him 2 , being perfectly free from passion;
for one who is (as it were) carried away (by the
stream of the Sa;;zsara), will not get to its opposite
shore. (7)

(He should not become angry) if (doing anything
wrong) his own creed is quoted against him by
a heretic, or if he is corrected by (somebody else) be
he young or old, or by a female slave engaged in
low work or carrying a jar, or by some house¬
holder. (8)

He should not be angry with them nor do them
any harm, nor say a single hard word to them, but
he should promise not to commit the same sin
again; for this is better than to do wrong. (9)

As to one who has lost his way in the wood,
others who have not, (show it, thus some) teach the

1 Sus&dhuyukta.

2 Sammaw tz.ya.rn thirat6 nsUbhiga kkhti. I translate
according to the commentators, as I am unable to understand
the words in the text.

S^TRAKR/TANGA.

path which is salutary to men. Therefore (he
should think): this is for my good that those who
know put me right, (io)

Now he who has lost his way should treat with
all honour him who has not. This simile has been
explained by the. Prophet. Having learned what
is right one should practise it. (n)

As a guide in a dark night does not find the way
since he cannot see it, but recognises the way when
it has become light by the rising of the sun; (12)

So a novice who has not mastered the Law, does
not know the Law, not being awakened ; but after¬
wards he knows it well through the words of the
Ginas, as with his eye (the wanderer sees the
way) after sunrise. (13)

Always restrained with regard to movable and
immovable beings which are on high, below, and
on earth, (a monk) should wander about entertaining
no hostile thoughts (towards them) and being stead¬
fast (in control). (14)

At the right time he may put a question about
living beings to a well-conducted (monk), who will
explain the conduct of the virtuous; and what he
hears he should follow and treasure up in his heart,
thinking that it is the doctrine of the KAvalins. (15)
Living in this (company of the teacher) and pro¬
tecting (himself or other beings) in the three ways
(viz. in thoughts, words, and acts), he (gets) peace
and the annihilation (of sins) as they say. Thus
speak those who know the three worlds, and they
do not again commit faults! (16)

A monk by hearing the desired Truth gets bright
ideas and becomes a clever (teacher); desiring the
highest good and practising austerities and silence,

he will obtain final Liberation (living on) pure
(food). (17)

Those who having investigated the Law expound
it, are awakened and put an end to mundane existence;
able to liberate both (themselves and others), they
answer the well-deliberated questions. (18)

He does not conceal (the truth) nor falsify it;
he should not indulge his pride and (desire for)
fame ; being wise he should not joke, nor pronounce
benedictions. (19)

Averse to injury of living beings, he does not
disgrace his calling 1 by the use of spells; a good
man does not desire anything from other people,
and he does not give utterance to heretical doc¬
trines. (20)

A monk living single should not ridicule heretical
doctrines, and should avoid hard words though they
be true ; he should not be vain, nor brag, but he
should without embarrassment and passion (preach
the Law). (21)

A monk should be modest 2 though he be of
a fearless mind ; he should expound the Syddvada 3 ;
he should use the two (permitted) kinds of speech 4 ,
living among virtuous men, impartial and wise. (22)

He who follows (the instruction) may believe
something untrue ; (one should) kindly (tell him)
‘ It is thus or thus.’ One should never hurt him by

1 G6tra, explained by mauna.

2 Sanki^iyS = jankySta.

3 Vibha^yav&da. The saptabhanginaya or seven modes
of assertion are intended by the expression in the text. See
Bhandarkar, Report, 1883-84, p. 95.

4 See above, p. 304, note 4. The first and fourth kinds of speech
are here intended.

S$TR AK.R/TAN GA.

outrageous language, nor give long-winded explana¬
tions of difficult passages. (23)

(If the pupil does not understand his short expla¬
nation), he should explain at greater length. When
the pupil has heard it, he will correctly understand
the Truth. A monk should utter pure speech, which
is in accordance with the creed (of the (Anas), and
should declare the distinction of sin. (24)

He should well learn the (sacred texts) as they
have been revealed ; he should endeavour (to teach
the creed), but he should not speak unduly long.
A faithful man who is able to explain the entire
creed 1 will not corrupt the faith. (25)

He should not pervert nor render obscure (the
truth); he should fabricate neither text nor meaning,
being a saviour ; being devoted to the Teacher and
considering well his words, he delivers faithfully
what he has learned. (26)

He who correctly knows the sacred texts, who
practises austerities, who understands all details of
the Law, who is an authentic interpreter, clever, and
learned—such a man is competent to explain the
-entire creed. (27)

Thus I say.

1 Sam&hi = sam&dhi.

Lecture 15 — THE YAMAKAS

What is past, present, and to come, all this is
known to the Leader, the Saviour, who annihilates
the hindrances to right faith. (1)

The annihilator of doubt knows the incompara¬
ble (Law); he, the expounder of the incomparable
(Law), is not inclined towards this or that (heretical
doctrine). (2).

On this or that (article of the creed he has) the
correct opinion; hence he is rightly called a true
(man); he who always possesses the truth, is kind
towards his fellow-creatures. (3)

Towards your fellow-creatures be not hostile:
that is the Law of him who is rich in control; he
who is rich in control renounces everything, and in
this (world meditates on the) reflections on life 1 2 . (4)

1 This lecture has been named from its opening words
^amaiyam, which also means, consisting of yamakas (compare
Journal of the German Oriental Society, vol. xl, p. 101). For
in this lecture each verse or line opens with a word repeated
from the end of the preceding one. This artifice is technically
called jrznkhala-yamaka, or chain-yamaka, a term which seems
to be contained in another name of our lecture, mentioned by
the author of the Niryukti (verse 28), viz. Sdaniya-sankaliyfi.
For sahkaliya is the Prakrz't for jrznkhala (e.g. in our text I, 5,
2, 20), though .Sllanka here renders it wrongly sankalita; and
id&niya by itself is used as a name of our lecture.

2 These are the twelve bhavanas or meditations on the vanity of
life and the world in general, and on the excellence of the Law, &c.

sfjTRAK.R7TANGA.

He whose soul is purified by meditating on those
reflections is compared to a ship in water; like a ship
reaching the shore he gets beyond misery. (5)

A wise man gets beyond it who knows the sins of
this world; sinful acts are got rid of by him who
does not undertake any new acts. (6)

He who does not undertake new acts does not
acquire Karman,and he verily understands (Karman);
understanding it he becomes a Great Hero 1 , who is
not born (again) and does not die. (7)

A Great Hero, who has no Karman, does not
die.—As the wind extinguishes a light, (so he puts
down) the lovely women in this world. (8)

Those men whom women do not seduce, value
Mdksha most; those men are free from bondage and
do not desire life. (9)

Turning from worldly life, they reach the goal by
pious acts ; by their pious acts they are directed
(towards Liberation), and they show the way to
others. (10)

The preaching of the Law (has different effect)
on different creatures; he who is rich in control, is
treated with honour 2 , but does not care for it; he
exerts himself, subdues his senses, is firm, and
abstains from sexual intercourse. (11)

(He should not yield to temptations as a pig which)
is decoyed by wild rice, being proof against sins, and
free from faults. Being free from faults he always

1 Mahavtra.

2 Pfiya«&sa6, explained by pfi^ana-asv&daka. I should
prefer pfi^i-nlfaka, who abolished the worship of gods, in
which case the following word aredsa6 = an-araya might be
rendered : he makes no plans.

subdues his senses, and has reached the incompar¬
able cession of Karman 1 . (12)

Knowing the incomparable (control), he should
not be hostile towards anybody, in thoughts, words,
or deeds, having eyes (to see everything). (13)

He truly is the eye of men who (dwells so to speak)
on the end 2 of desire ; on its end (i. e. edge) glides
the razor, on its end (i. e. rim) rolls the wheel. (14)
Because the wise use the ends (of things, i. e. bad
food, &c.), they are called ‘ makers of an end ’ here.
Here in the world of men we are men to fulfil the
Law. (15)

In this creed which surpasses the world, (men)
become perfected saints or gods, as I have heard;
and I have heard that outside the rank of men this
is not so 3 . (16)

Some (heretics) have said that they (viz. the gods)
put an end to misery 4 ; but others (Gainas) have
repeatedly said that this (human) body is not easily
obtained. (17)

To one whose soul has left (human life), it is not
easy again to obtain instruction (in the Law), nor is
such a mental disposition which they declare appro¬
priate for adopting the Law 5 . (18)

How can it even be imagined that he should

1 Sandhipatte. Sandhi is explained Karmavivaralaksh a-
n am bhavasandhim.

2 There is a play on the word ‘end’ in this and the next
verse which to a modern mind savours more of the absurd than
the profound.

3 Perfection cannot be obtained by other creatures than men.

4 I. e. reach final beatitude.

5 The words as they are preserved do not construe; the
meaning, however, must have been about what I have given
in the translation.

sOtrakritanga.

be born again, who professes the pure, complete,
unparalleled Law, and is a receptacle of the un¬
paralleled Law? (19)

How could the wise Tathigatas be born again,
the Tathagatas who engage in no undertakings, the
supreme, the eyes of the world ? (20)

And there has been declared by the Kaxyapa the
supreme condition \ by realising which some happy
and wise men reach excellence. (21)

A wise man who has gained strength (in control)
which leads to the expiation of sins, annihilates his
former works, and does not do new ones. (22)

The Great Hero does no actions which are the
effects of former sins. By his actions he is directed
(towards Moksha), abstaining from works which are
entailed by birth 1 2 . (23)

That which all saints value highly (viz. control),
destroys the thorn (viz. Karman); practising it
some have been liberated, and others have become
gods. (24)

There have been wise men, and there will be
pious men, who having come to the end and made
manifest the end of the incomprehensible path,
have been liberated. (25)

Thus I say.

1 Viz. control.

2 Gafflmayara. The commentators explain it yan matam;
but I think it is =^anma^am.

Lecture 16 — THE SONG

Now the Venerable One said : He who thus sub¬
dues his senses, who is well qualified (for his task) 2
and abandons his body, is to be called a Brahma^a,
a .Sramawa, a Bhikshu, a Nirgrantha. (The pupil)
replied: Why is he who thus subdues his senses,
who is well qualified (for his task) and abandons
his body, to be called a Brahmawa, a .Srama^a, a
Bhikshu, a Nirgrantha? Tell this, O great sage! (i)
H e is a Brahma«a for this reason that he has
ceased from all sinful actions, viz. love, hate, quarrel,
calumny, backbiting, reviling of others, aversion to
control, and love of pleasures, deceit, untruth, and the
sin of wrong belief; that he possesses the Samitis,
always exerts himself, is not angry, nor proud. (2)
He is a .Srama^a for this reason that he is not
hampered by any obstacles, that he is free from
desires, (abstaining from) property, killing, telling
lies, and sexual intercourse; (and from) wrath, pride,
deceit, greed, love, and hate : thus giving up every
passion that involves him in sin, (such as) killing
of beings. (Such a man) deserves the name of a
•Srama^a, who subdues (moreover) his senses, is well
qualified (for his task), and abandons his body. (3)

1 G a h a = gat ha. In this lecture, which is in prose as regards
form and contents, there is nothing that could justify the title
given it.

2 Davi6 = dravya.

StjTRAKA/TANGA.

He is a Bhikshu for this reason that he is not
conceited, but modest, and obedient (to his Guru),
that he subdues his senses, is well qualified (for his
task), and abandons his body, that he sustains all
troubles and calamities, that he practises with a pure
mind the (prescribed) conduct, exerts himself well,
is steadfast, and eats but a moderate quantity 1 of
food which is given him by others. (Such a man)
deserves the name of a Bhikshu. (4)

He is a Nirgrantha for this reason that he is single 2 ,
knowing the absolute (atman), awakened, proof against
sins, well disciplined; that he possesses the Samitis
and equanimity, knows the true nature of the Self, is
wise, has renounced the causes of sin both (objec¬
tively and subjectively 3 ), does not desire honour,
respect, and hospitality, but searches and knows
the Law, endeavours to gain Liberation, and lives
restrained. (Such a man) deserves the name of a
Nirgrantha, who subdues his senses, is well qualified
(for his task), and abandons his body. (5)

Know this to be thus as I have told you, because
I am the Saviour. (6)

Thus I say.

1 Sawzkhaya. The commentator takes this word as a gerund
and explains it: knowing (the vanity of the world).

2 fika, i.e. free from love and hate.

3 Dravyatd bhdvataj £a.

Book 2

Lecture 1 — THE LOTUS

O long-lived (Cambfisvfimin)! I (Sudharman)
have heard the following Discourse from the Vene¬
rable (Mahavira). We now come to the Lecture
called ‘ the Lotus. 5 The contents of it are as
follows: (i)

There is a lotus-pool containing much water
and mud, very full and complete, answering to
the idea (one has of a lotus-pool), full of white
lotuses, delightful, conspicuous, magnificent, and
splendid. (2)

And everywhere all over the lotus-pool there
grew many white lotuses, the best of Nymphaeas,
as we are told, in beautiful array, tall, brilliant, of
fine colour, smell, taste, and touch, (&c., all down to)
splendid. (3)

And in the very middle of this lotus-pool there
grew one big white lotus, the best of Nymphaeas,

1 With the exception of the fifth and sixth lectures, the whole
Book (.frutaskandha) is in prose. I have adhered to the sub¬
division of the lectures exhibited in the Bombay edition, which,
on the whole, agrees with that of most MSS.

2 The lectures of this Book are called, according to the Nir-

yukti, Great (maM) Lectures.

sCtrakr/tanga.

as we are told, in an excellent position, tall, (&c., all
down to) splendid. (4)

[$$ 3 and 4 are to be repeated with the word ‘ all ’
or ‘ whole ’ added to ‘ lotus-pool ’ h] (5)

Now there came a man from the Eastern quarter
to the lotus-pool, and standing on the bank of it he
saw that one big white lotus, (&cas above). Now
this man spoke thus : ‘ I am a knowing, clever, well-
informed, discerning, wise, not foolish man, who
keeps the way, knows the way, and is acquainted
with the direction and bent of the way. I shall
fetch that white lotus, the best of all Nymphaeas.’
Having said this the man entered the lotus-pool.
And the more he proceeded, the more the water
and the mud (seemed to) extend. He had left the
shore, and he did not come up to the white lotus,
the best of Nymphaeas, he could not get back to
this bank, nor to the opposite one, but in the middle
of the lotus-pool he stuck in the mud. (6)

This was the first man. Now (we shall describe)
the second man. There came a man from the
Southern quarter to the lotus-pool, and standing
on the bank of it he saw that one big white lotus
(&c., all as above). There he saw one man who
had left the shore, but had not come up to the white
lotus, the best of Nymphaeas, who could not get
back to his bank, nor to the opposite one, but stuck
in the mud in the middle of the lotus-pool. Now
the second man spoke of the first man thus : ‘ This
man is not knowing, not clever, (&c., see above, all
down to) not acquainted with the direction and bent

1 In the text the words sa wav anti ia «a m are prefixed to the
text of §§ 3 and 4. I give the explanation of Sllanka.

of the way.’ For that man said : ‘ I am a knowing,
(&c., all down to) I shall fetch that white lotus, the
best of Nymphaeas.’ But this white lotus, the
best of Nymphaeas, cannot be got in the way this
man tried. (7)

‘ However, I am a knowing, clever, (&c., all down
to the end of the paragraph) he stuck in the mud.’
This was the second man. (The same thing hap¬
pened to a third and a fourth man, who came from
the Western and Northern quarters respectively,
and saw two and three men respectively sticking in
the mud. Some MSS. give the story at length,
others abbreviate it.) (8, 9)

Now a monk living on low food and desiring to
get to the shore (of the Saws&ra), knowing, clever,
(&c., all down to) acquainted with the direction and
bent of the way, came to that lotus-pool from some
one of the four quarters or from one of the inter¬
mediate points (of the compass). Standing on the
bank of the lotus-pool he saw the one big white
lotus, (&c., as above). And he saw there those
four men who having left the shore, (&c., all as
above) stuck in the mud. Then the monk said:
‘ These men are not knowing, (&c., all down to) not
acquainted with the direction and bent of the way;
for these men thought: We shall fetch that white
lotus, the best of Nymphaeas. But this white
lotus, the best of Nymphaeas, cannot be got in the
way these men tried. I am a monk living on low
food, (&c., all down to) acquainted with the direction
and bent of the way. I shall fetch that white
lotus, the best of Nymphaeas.’ Having said this
the monk did not enter the lotus-pool; but standing
on the bank of it he raised his voice: ‘ Fly up,
[45] Z

STjTRAKR/TANGA.

O white lotus, best of Nymphaeas!’ And the
white lotus, the best of Nymphaeas, flew up. (io)

I have told you, O long-lived Yramazzas, a simile 1 ;
you must comprehend the meaning of it 2 . The
Nirgrantha monks and nuns worshipped and praised
the Venerable Ascetic Mah&vlra, and then spoke
thus: ‘You have told, O long-lived Yramazza, the
simile, but we do not comprehend its meaning,
O long-lived Yramazza ! ’ The Venerable Ascetic
Mahivira addressed the crowd of Nirgrantha monks
and nuns, and spoke thus: Ah, you long-lived
Yramazzas ! I shall tell, declare, explain, expound,
and demonstrate it with its meaning, reasons, and
arguments. Thus I say: (n)

O long-lived Yramazzas 3 , meaning 4 the world
I spoke of the lotus-pool. Meaning Karman
I spoke of the water. Meaning pleasures and
amusements I spoke of the mud. Meaning people
in general I spoke of those many white lotuses, the
best of Nymphaeas. Meaning the king I spoke of
the one big white lotus, the best of Nymphaeas.
Meaning heretical teachers I spoke of those four
men. Meaning the Law I spoke of the monk.
Meaning the church 5 1 spoke of the bank. Meaning
the preaching of the Law I spoke of (the monk’s)
voice. Meaning Nirvazza I spoke of (the lotus’)
flying up. Meaning these things, O long-lived
Yramawas, I told this (simile). (12)

1 NS6=^'«Stam, literally, that which is known.

2 In the text the sentence closes with bhante, a word frequently
used in addressing members of the order.

8 These words are in the original repeated in each of the follow¬
ing sentences. I drop them in the translation.

• Appaha//u=atmany ahrz'tya, literally, having in my mind.

6 Dharmatirtha.

Here in the East, West, North, and South many
men have been born according to their merit, as
inhabitants of this our world, viz. some as Aryas,
some as non-Aryas, some in noble families, some in
low families, some as big men, some as small men,
some of good complexion, some of bad complexion,
some as handsome men, some as ugly men. And of
these men one man is king, who is strong like the
great Himavat, Malaya, Mandara, and Mahendra
mountains, (&c., all down to) who governs his kingdom
in which all riots and mutinies have been suppressed 1 .

And this king had an assembly of Ugras 2 and
sons of Ugras, Bhdgas 2 and sons of Bhogas, Aiksh-
vakas and sons of Aikshvakas, Gnatris and sons of
Gnatris, Kauravas and sons 'of Ivauravas, warriors
and sons of warriors, Brahma^as and sons of
Brahmawas, Ll&khavis and sons of lAkkkaxxs, com¬
manders and sons of commanders, generals and sons
of generals. (13)

And of these men some one 3 is full of faith.
Forsooth, the Arama^as or Brahmawas made up
their mind to go to him. Being professors of some
religion (they thought) ‘We shall teach him our
religion.’ (And they said): ‘ Know this, dear sir,
that we explain and teach this religion well. (14)

‘ U pwards from the soles of the feet, downwards

1 This is one of the varrcaka or typical descriptions which are
so frequent in the canonical books. The full text is given in the
Aupapatika Sutra, ed. Leumann, § 11, p. 26 f. Of the many
meanings the word varrcaka may have, ‘masterpiece’ seems the
one in which it must be taken here. Many var«akas are, partly
at least, composed in a curious metre which I have named Hyper-
metron, see Indische Studien, vol. xvii, pp. 389 If.

2 Concerning the Ugras and Bhdgas compare note 2 on p. 71.

3 Apparently the king is meant.

from the tips of the hair on the head, within the
skin’s surface is (what is called) Soul*, or what is the
same, the Atman. The whole soul lives ; when this
(body) is dead, it does not live. It lasts as long as
the body lasts, it does not outlast the destruction
(of the body). With it (viz. the body) ends life.
Other men carry it (viz. the corpse) away to burn it.
When it has been consumed by fire, only dove-
coloured bones remain, and the four bearers return
with the hearse to their village. Therefore there is
and exists no (soul different from the body). Those
who believe that there is and exists no (such soul),
speak the truth. Those who maintain that the soul
is something different from the body, cannot tell
whether the soul (as separated from the body) is long
or small, whether globular or circular or triangular
or square or sexagonal or octagonal or long, whether
black or blue or red or yellow or white, whether of
sweet smell or of bad smell, whether bitter or
pungent or astringent or sour or sweet, whether hard
or soft or heavy or light or cold or hot or smooth or
rough. Those, therefore, who believe that there is
and exists no soul, speak the truth. Those who
maintain that the soul is something different from
the body, do not see the following (objections) : (15)
‘ As a man draws a sword from the scabbard and
shows it (you, saying): “ Friend, this is the sword, and
that is the scabbard,” so nobody can draw (the soul
from the body) and show it (you, saying): “Friend, this
is the soul, and that is the body.” As a man draws
a fibre from a stalk of Mu^a grass and shows it
(you, saying): “ Friend, this is the stalk, and that is
the fibre; ” or takes a bone out of the flesh, or the

1 G iva.

seed of Amalaka 1 from the palm of his hand, or
a particle of fresh butter out of coagulated milk, and
shows you both things separately 2 ; or as he presses
oil from the seed of Atasl 3 , and shows the oil and oil¬
cake separately, or as he presses the juice from the
sugar-cane, and shows the juice and the molasses 4
separately, so nobody can show you the soul and the
body separately. The same applies also when fire is
churned from Aram-wood. Those who believe that
there is and exists no soul, speak the truth. Those
who say that the soul is different from the body, are
wrong.’ (x 6)

This murderer says: ‘ Kill, dig, slay, burn, cook,
cut or break to pieces, destroy ! Life ends here ; there
is no world beyond.’

These (Nastikas) cannot inform 5 you on the
following points : whether an action is good or bad,
meritorious or not, well done or not well done,
whether one reaches perfection or not, whether one
goes to hell or not. Thus undertaking various works
they engage in various pleasures and amusements
for their own enjoyment. (17) ,

Thus some shameless men becoming monks pro¬
pagate a Law of their own. And others believe
it, put their faith in it, adopt it, (saying :) ‘ Well, you
speak the truth, O Brahmawa, (or) O Sramana .! We
shall present you with food, drink, spices, and
sweetmeats, with a robe, a bowl, or a broom.’

1 Emblica Myrobalanos.

2 I have somewhat condensed this passage.

3 Ayau//asf in Prakrz't; it is Linum Usitatissimum.

4 Khby a. See Grierson, Peasant Life of Bihar, p. 236. The
word is apparently derived from root kshud.

5 Pa(/iv6denti = prativ6dayanti. The commentators, how¬
ever, explain it as ‘ understand.’

sOtrakr/tanga.

Some have been induced to honour them, some
have made (their proselytes) to honour them. (18)
Before (entering an order) they were determined
to become S'rama^as, houseless, poor monks who
would have neither sons nor cattle, to eat only what
should be given them by others, and to commit no
sins. After having entered their order they do not
cease (from sins), they themselves commit sins, they
cause others to commit sins, and they assent to
another’s committing sins. Thus they are given
to pleasures, amusements, and sensual lust; they are
greedy, fettered, passionate, covetous, the slaves of
love and hate; therefore they cannot free themselves
(from the Circle of Births), nor free anybody else
from it, nor free any other of the four kinds of living
beings from it. They have left their former occupa¬
tions, but have not entered the noble path. They
cannot return (to worldly life), nor get beyond it;
they stick (as it were) in pleasures and amusements.
Thus I have treated of the first man (as one who
believes that) soul and body are one and the same
thing. (19)

Now I shall treat of the second man 1 (as one who
believes that) everything consists of the five elements.

Here in the East, (&c., see §§ 13, 14, all down to)
teach this religion well. (20)

‘ There are five elements 2 through which we explain

1 According to the commentators the Lbktyatikas or the
Sankhyas are intended. The latter explain the whole world as
developed from the Prakrzti or chaos, and contend that the Stman
does not act. The Ldkayatikas deny the separate existence of the
atman, and maintain that the elements are called atman when they
manifest intellect (/fcaitanya).

2 Mahabbhfiya=mahabhuta.

whether an action is good or bad, (&c., see § 18, all
down to) hell or not. Everything down to a blade
of grass (consists of them). (21)

‘ And one should know the intermixture 1 of the
elements by an enumeration of them. Earth is the
first element, water the second, fire the third, wind
the fourth, and air the fifth. These five elements
are not created, directly or indirectly, nor made; they
are not effects nor products; they are without begin¬
ning and end; they always produce effects, are in¬
dependent of a directing cause or everything else; they
are eternal. Some, however, say that there is a Self
besides the five elements. What is, does not perish ;
from nothing nothing comes. (22)

‘ All living beings, all things, the whole world con¬
sists of nothing but these (five elements). They are
the primary cause of the world, even down to a blade
of grass. (23)

‘ A man buys and causes to buy, kills and causes to
kill, cooks and causes to cook, he may even sell and
kill a man. Know, that even in this case he does
not do wrong.’

These (Nastikas) cannot inform you, (&c., see §§
15-18, all down to) they stick (as it were) in pleasures
and amusements.

Thus I have treated of the second man (who
believes that) everything consists of the' five
elements. (24)

Now I shall treat of the third man (who believes
that) the Self 2 is the cause of everything.

1 Samav&ya.

2 The word used in the text is isara = ijvara, but afterwards
purisa = purusha is used in its place. Both words are synonymous

StjTRAKA/TANGA.

Here in the East, (&c., see §§ 12, 13, all down to)
teach this religion well. (25)

‘ Here all things have the Self for their cause and
their object, they are produced by the Self, they are
manifested by the Self, they are intimately con¬
nected with the Self, they are bound up in the
Self.

‘ As, for instance, a tumour is generated in the body,
grows with the body, is not separate from the body,
but is bound up in the body : so all things have the
Self for their cause, (&c., all as above).

‘ As, for instance, a feeling of indisposition is gener¬
ated in the body, grows with the body, is never
separate from the body, but is bound up in the body :
so all things have the Self for their cause, (&c., all as
above).

‘ As, for instance, an anthill is made of earth, grows
through earth, is not separate from earth, but is
bound up in earth : so all things, (&c., all as above).

‘ As, for instance, a tree springs up on earth, grows
on earth, is not separate from earth, but is bound up
in earth : so all things, (&c., all as above).

‘ As, for instance, a lotus springs up in earth, grows
on earth, is not separate from earth, but is bound up
in earth: so all things, (&c., all as above).

‘ As, for instance, a mass of water is produced by
water, grows through water, is not separate from
water, but is bound up in water : so all things, (&c.,
all as above).

‘ As, for instance, a water-bubble is produced in
water, grows in water, is not separate from water,

with atman, the first may denote the highest atman as in the
Y6ga philosophy, or the paramatman as in the Vedanta.

but is bound up in water: so all things, (&c., all as
above). (26)

‘ And the twelve Angas, the Canon of the Gamns \
which has been taught, produced, and declared by
the .SramaTzas, the Nirgranthas, viz. the AAiranga
(all down to) the Dufsh/ivada, is wrong, not true, not
a representation of the truth; but this (our doctrine)
is correct, is true, is a representation of the truth.’

The (heretics in question) make this assertion, they
uphold this assertion, they (try to) establish this
assertion.

Therefore they cannot get out of the misery
produced by this (error), even as a bird cannot get
out of its cage. (27)

These (heretics) cannot inform you, (&c., see §§ 16-
19, all down to) they stick, as it were, in pleasures
and amusements.

Thus I have treated of the third man (who believes
that) the Self is the cause of everything. (28)

Now I shall treat of the fourth man who believes
that Fate is the cause of everything.

Here in the East, (&c., see §§ 12, 13, all down to)
teach this religion well. (29)

‘ There are two (kinds of) men. One man admits
action, another man does not admit action. Both
men, he who admits action, and he who does not
admit action, are alike, their case is the same, because
they are actuated by the same force 1 2 . (30)

1 Ga«ipi</aga.

2 Viz. Fate. For it is their destiny to entertain one belief or the
other, and they are not amenable to it. This is the interpretation
of the commentators. But to the phrase Mra«am apanna they
give here a meaning different from that in the following paragraphs.
I therefore propose the following translation of the end of the

fifjTR AKR/TAN GA.

‘ An ignorant man thinks about the cause as fol¬
lows : “ When I suffer, grieve, blame myself, grow
feeble \ am afflicted, or undergo great pain, I have
caused it; or when another man suffers, See., he has
caused it.” Thus an ignorant man thinks himself or
another man to be the cause of what he or the other
man experiences. (31)

{ A wise man thinks about the cause as follows :
“ When I suffer, &c., I did not cause it; and when
another man suffers, &c., he did not cause it 2 .”

‘A wise man thinks thus 3 about the cause of w T hat
he himself or another man experiences. I say this :
“ Movable or immovable beings in all the four quar¬
ters thus (i.e. by thewill of Fate) come to have a body,
to undergo the vicissitudes of life, to lose their body,
to arrive at some state of existence, to experience
pleasure and pain 4 .” ’

Entertaining such opinions these (heretics) cannot
inform you, (&c., as in § 17, down to the end). (32)

These worthless men entertain such opinions, and
believe in them till they cannot return, (&c., as in
§19 down to) amusements.

paragraph: ‘are equally (wrong), (err) alike as regards the cause
(of actions).’

1 Tippami, explained ‘lose strength of body.' The word
cannot be trfpyami, because it means ‘ I am satisfied.’ The
word is probably derived from the root tik ‘to kill.’ Tippami
would be an irregular passive, just as sippami from si£, see
Zeitschrift ftir vergleichende Sprachforschung, vol. xxvii, p. 250.
Leumann, Aupapatika Sutra, glossary s.v. tippawaya, explains this
word by ‘ crying ’ on the authority of Abhayadeva. Either mean¬
ing suits the passages where it occurs in our text.

2 But Fate is the cause.

3 That is to say, that Fate distributes pleasure and pain.

4 I render the rather ambiguous expressions in the original
according to the interpretation of the commentators.

I have treated of the fourth man who believes
that Fate is the cause of everything. (33)

These four men, differing in intellect, will, charac¬
ter, opinions, taste, undertakings, and plans, have
left their former occupations, but have not entered
the noble path. They cannot return (to worldly
life) nor get beyond it; they stick (as it were) in
pleasures and amusements. (34)

I say : here in the East, West, North, and South
there are some men, viz. Aryas, non-Aryas, (&c., as
in § 13, all down to) ugly men. They own small or
large houses and fields, they own few or many ser¬
vants and peasants. Being born in such-like families,
they renounce (their possessions) and lead a mendi¬
cant’s life. Some leave their kinsmen and their
property to lead a mendicant’s life; others, who
have no kinsmen nor property, lead a mendicant’s
life. Whether they have kinsmen and property or
not, they renounce them and lead a mendicant’s

We. (35)

Previously, however, they thought thus : ‘ Here,
indeed, a man, who is on the point of turning monk,
makes the following reflections with regard to dif¬
ferent things : I possess fields, houses, silver, gold,
riches, corn, copper, clothes, real valuable property,
as riches, gold, precious stones, jewels, pearls, conches,
stones, corals, rubies 1 . I enjoy sounds, colours,
smells, tastes, and feelings of touch. These plea¬
sures and amusements belong to me, and I belong
to them.’ (36)

A wise man, previously, should thus think to

1 The same enumeration of valuable things occurs elsewhere,
e. g. Kalpa Sfitra, Lives of the Ginas, § 90.

sfiTRAKR/TANGA.

himself: ‘Here, indeed, some painful illness or
disease might befall me, unwished for, unpleasant,
disagreeable, nasty 1 , painful and not at all plea¬
sant. O ye dear pleasures, take upon you this
painful illness or disease, unwished for, unpleasant,
disagreeable, nasty, painful and not at all plea¬
sant, that I may not suffer, grieve, blame myself,
grow feeble, be afflicted, and undergo great pain 2 .
Deliver me from this painful illness or disease, (&c.,
all as above).’ But this desire of his has never yet
been fulfilled. (37)

Here, in this life, pleasures and amusements are
not able to help or to save one. Sometimes a man
first forsakes pleasures and amusements, sometimes
they first forsake him. Pleasures and amusements
are one thing, and I am another. Why then should
we be infatuated with pleasures and amusements
which are alien (to our being) ? Taking this into
consideration, we shall give up pleasures and
amusements. A wise man thinks them alien to
himself. (38)

There are things more intimately connected with
me, viz. my mother, father, brother, sister, wife,
children, grandchildren, daughters-in-law, servants,
friends, kinsmen, companions, and acquaintances.
These my relations belong to me, and I belong to
them. A wise man, previously, should think thus to
himself: ‘Here, indeed,some painful illness or disease
might befall me, (&c., all as in § 37 down to the end,
but substitute “relations” for “ pleasures”). (39)

1 The original has six synonyms for disagreeable, which it is
impossible to render adequately in English.

2 The same words occurred in § 31.

‘Or some painful illness or disease, unwished
for, (&c., all down to) not at all pleasant might
befall my dear relations. I will take upon me this
painful illness or disease, &c., that they may not
suffer, (all down to) undergo great pain. I will
deliver them from this painful illness or disease.’
But this desire of his has never yet been fulfilled.
For one man cannot take upon himself the pains of
another ; one man cannot experience what another
has done 1 . (40)

Individually a man is born, individually he dies,
individually he falls (from this state of existence),
individually he rises (to another) 2 . His passions 3 ,
consciousness, intellect, perceptions, and impressions
belong to the individual exclusively. Here, indeed,
the bonds of relationship are not able to help nor
save one. (All as in § 38 down to the end; substi¬
tute ‘ bonds of relationship ’ for ‘ pleasures and
amusements.’) (41)

There are things more intimately connected with
me, viz. my hands, feet, arms, legs, head, belly, charac¬
ter, life, strength, colour, skin, complexion, ear, eye,
nose, tongue, and touch ; they are part and parcel
of me. But I grow old with regard to life, strength,
(all down to) touch. The strong joints become
loose, the body is furrowed with wrinkles, the black
hair turns white, even this dear body which has
grown with food, must be relinquished in due time.

1 I.e. his Karman.

2 According to the commentators the last two passages should
be translated: ‘individually he leaves (his possessions, &c.), in¬
dividually he is joined (to them).’

3 Cr/$a#g-M = kalaha.

SUTRA KR/TANGA.

Making such reflections, a monk should lead a mendi¬
cant’s life and know that all things are divided into
living beings and things without life, (and living
beings again into) movable and immovable ones. (42)

Here, indeed, householders are killers (of beings)
and acquirers of property, and so are even some
.Srama«as and Brdhmawas. They themselves kill
movable and immovable living beings, have them
killed by another person, or consent to another’s
killing them. (43)

Here, indeed, householders are killers (of beings)
and acquirers of property, and so are even some
.Srama^as and Brahma«as. They themselves acquire
Sentient or senseless objects of pleasure, have them
acquired by another person, or consent to another’s
acquiring them. (44)

Here, indeed, householders are killers (of beings)
and acquirers of property, and so are even some
^ramawas and Brihma^as. But I am no killer (of
beings) nor an acquirer of property. Relying upon 1
householders and such Trama^as and Brahmawas as
are killers (of beings) and acquirers of property, we
shall lead a life of chastity. (He should, however,
part company with them.) (The pupil asks) : What
is the reason thereof? (The teacher answers) : As
before (their ordination they were killers of beings),
so (they will be) afterwards, and vice versa. It is
evident that (householders) do not abstain (from
sins) nor exert themselves (in control); and (as
monks) they will relapse into the same (bad
habits). (45)

1 Nissle=nijraya, explained ajray6»a.

The householders and those .Srama;zas and Brah-
ma^as, who are killers (of beings) and acquirers of
property, commit sins both (from love and hatred).
But a monk who takes this into consideration, should
lead a life subject to neither (love nor hatred). (46)

I say: in the East, West, North, and South
(a true monk) will have renounced works, be exempt
from works, will have put an end to them. This
has been taught (by the prophets, &c.). (47)

The Venerable One has declared that the cause
(of sins) are the six classes of living beings, earth-
lives, &c. As is my pain when I am knocked or
struck with a stick, bone, fist, clod, or potsherd ;
or menaced, beaten, burned, tormented, or deprived
of life ; and as I feel every pain and agony from
death down to the pulling out of a hair : in the same
way, be sure of this, all kinds of living beings feel
the same pain and agony, &c., as I, when they are
ill-treated in the same way 1 . For this reason all
sorts of living beings should not be beaten, nor
treated with violence, nor abused, nor tormented,
nor deprived of life 2 . (48)

I say: the Arhats and Bhagavats of the past,
present, and future, all say thus, speak thus, declare
thus, explain thus : all sorts of living beings should
not be slain, nor treated with violence, nor abused,
nor tormented, nor driven away. This constant,
permanent, eternal, true Law has been taught by
wise men who comprehend all things. Thus a monk
abstains from (the five cardinal sins:) slaughter of
living beings, &c. He does not clean his teeth with

1 The text repeats the phrases just translated.

2 The same words form the text of the homily in A/iarahga I, 4.

sOtrakr/tanga.

a tooth-brush \ he does not accept collyrium, emetics,
and perfumes. (49)

A monk who does not act, nor kill, who is free
from wrath, pride, deceit, and greed, who is calm
and happy, should not entertain the following wish :
May I, after my departure from this world, by dint
of my intellect, knowledge, memory, learning, or
of the performance of austerities, religious duties,
chastity, or of this habit to eat no more than is
necessary to sustain life, become a god at whose
command are all objects of pleasure, or a perfected
saint who is exempt from pain and misery. (Through
his austerities) he may obtain his object, or he may
not obtain it. (50)

A monk should not be infatuated with sounds,
colours, smells, tastes, and feelings of touch; he
should abstain from wrath, pride, deceit, and greed,
from love, hate, quarrel, calumny, reviling of others,
aversion to control and delight in sensual things,
deceit and untruth, and the sin of wrong belief. In
this way a monk ceases to acquire gross Karman,
controls himself, and abstains from sins. (51)

He does not kill movable or immovable beings,
nor has them killed by another person, nor does he
consent to another’s killing them. In this way
a monk ceases to acquire gross Karman, controls
himself, and abstains from sins. (52)

He does not acquire sentient or senseless objects
of pleasure, nor has them acquired by another person,
nor does he consent to another’s acquiring them.
In this way, (&c., all as above). (53)

1 Or rather a piece of wood with which the Hindus rub their
teeth.

He does no actions arising from sinful causes 1 ,
nor has them done by another person, nor does he
consent to another’s doing them. In this way (&c.,
all as above). (54)

A monk should not take food, drink, dainties,
and spices when he knows that (the householder) to
satisfy him, or for the sake of a co-religionist, has
bought or stolen or taken it, though it was not given
nor to be taken, but was taken by force, by acting
sinfully towards all sorts of living beings 2 ; nor does
he cause another person to eat it, nor does he consent
to another’s eating it. In this way (&c., all as
above). (55)

A monk may think as follows : The (householders)
have the means (to procure food for those) for whose
sake it is prepared; viz. for himself 3 , his sons,
daughters, daughters-in-law, nurses, relations, chiefs,
male and female slaves, male and female servants;
for a treat of sweetmeats, for a supper, for a break¬
fast the collation has been prepared. This food is
to be eaten by some people, it is prepared by some
one else, it is destined for some one else, it is free from
the faults occasioned either by the giver or by the
receiver or by the act of receiving it 4 * * , rendered
pure ®, rendered free from living matter e , wholly free
from living things 7 , it has been begged, has been
given to the monk on account of his profession 8 ,

1 S&mpar&yika. The commentators say: ta££apradv6sha-
nihnavamdtsaryantardydjdtanopaghatair badhyate.

2 Compare AMranga Sutra II, 1, 1, n.

s Apparently the householder is intended.

4 Udgama, utpddani, esha»Ei. See above, p. 131, note 7.

6 Aastratttam. ' Sastrapariraamitam.

7 Avihiffzsitam. 8 Vaishikam.

[ 45 ]

a a

it has been collected in small bits 1 , it is food fit for
a learned monk, it is lawful to eat it at the present
occasion, it is of the prescribed quantity, it greases,
as it were, the axle of the carriage and anoints the
sore, being just sufficient to enable one to practise
control and to carry the burden of it; he should
consume that food (without delay) even as the snake
returning to its hole ; that is to say : one should eat
when it is time for eating, drink when it is time for
drinking, dress when it is time for dressing, seek
cover when it is time for seeking cover, and sleep
when it is time for sleeping. (56)

A monk who knows the proper measure (in all
things) travelling in one direction or other, should
teach, explain, and praise (the Law), preach it unto
those who exert themselves well, and to those who
do not, to all who come to listen. (He should preach
to them): indifference for the peace of mind, cessation
of passion, Nirvawa, purity, simplicity, humility, free¬
dom from bonds 2 . He should preach the Law which
prohibits to kill any living being, after having well
considered it. (57)

When a monk preaches the Law, he should preach
it not for the sake of food, drink, clothes, resting-
place, or lodging, nor for any objects of pleasure ;
but he should preach the Law indefatigably, for
no other motive than the annihilation of Kar-
man. (58)

Those heroes of faith who are instructed in the
Law by such a monk and exert themselves well, are

1 Samudinikam, i.e. as bees collect honey from many flowers.
Cf. p. 80, note 1.

2 Compare AMranga Sfltra I, 7, 4, 1, part i, p. 68, note 3.

possessed of all (virtues), abstain from all (sins),
cease from all (passions), conduct themselves well
in every way, and reach final beatitude. (59)

Such a monk searches the Law, knows the Law,
and endeavours to gain Liberation; as it has been
said: ‘He may get the white lotus, the best of
Nymphaeus, or he may not get it.’ Such a monk
knows and renounces actions, worldly occupations,
and the life of a householder; he is free from passions,
possesses the Samitis, is wise, always exerts himself;
he is to be called: a 6rama«a, a Brahma«a, calm,
a subduer of his senses, guarding himself, liberated,
a seer, a sage, virtuous, wise, a monk, living on low
food, desiring to get to the shore (of the Sawzs&ra),
fulfilling the general and particular virtues \ (60)
Thus I say.

Lecture 2 — ON ACTIVITY

O long-lived (Uambhsvamin)! I (Sudharman) have
heard the following Discourse from the Venerable
(Mahavira). We now come to the Lecture called
‘on Activity.’ The contents of it are as follows:

1 A'ara/zakarazzaparavid. Tarawa is explained by mfila-
gu»a, kararca by uttaraguwa. The mfilaguwas consist in the
observance of the five vows, the uttaraguwas are the five Samitis,
the three Guptis, &c., in short, the duties of a monk.

2 KiriySMazzS = kriyasthanam, literally, the subject of
activity.

A a 2

StJTRAKitrTANGA.

It treats, briefly, of two subjects : merit and demerit.
(The former is when the Self is) at rest, (the latter,
when it is) in disturbance 1 , (i)

Now the explanation 2 of the first subject, viz.
demerit, is as follows. Here in the East, West,
North, and South, (&c., all as in II, i, 12, down to)
ugly men. (2)

And as regards committing of sin 3 , among denizens
of hell, brute animals, gods, men, and whatever other
suchlike beings there be, the sentient beings feel 4
the pain. (3)

And these beings practise the following thirteen
kinds of activity—

1. sinning for one’s interest;

2. sinning without a personal interest;

3. sinning by slaying;

4. sinning through accident;

5. sinning by an error of sight ;

6. sinning by lying;

7. sinning by taking what is not freely given ;

8. sinning by a mere conceit ;

9. sinning through pride ;

10. sinning through bad treatment of one’s friends ;
    xi. sinning through deceit;

11. sinning through greed ;
    x 3. actions referring to a religious life. (4)

1 Uparanta and anuparanta.

2 Vibhanga, more literally, case.

3 Da«fi?asanAdana, explained pSpdpadana.

4 A difference is made between feeling (anubhavanti) and knowing
(vidanti): (1) the sangnins or rational beings feel and know
impressions; (2) the Siddhas only know them; (3) the reasonless
beings only feel them; (4) things without life neither know nor
feel them. Sentient beings are those in Nos. 1 and 3.

1. The first kind of committing sins is that prompted
   by a motive. This is the case when a man for his
   own sake, for the sake of his relations, his house,
   his family, his friends, for the sake of N&gas, Bhfitas,
   or Yakshas does injury to movable or immovable
   beings, or has it done by another person, or consents
   to another’s doing it. Thereby the bad Karman
   accrues to him. This is the first kind of committing
   sins, that prompted by a motive. (5)

2. We now treat of the second kind of committing
   sins, viz. that which is not prompted by personal in¬
   terest. This is the case when a man slays, kills,
   cuts, pierces, hacks, mangles, or puts to death movable
   living beings, not because he wants their body, skin,
   flesh, blood, heart, bile, feathers of their tail, tail, big
   or small horns, teeth, tusks, nails, sinews, bones, or
   marrow; nor because he has been wounded by them,
   or is wounded, or will be wounded; nor in order to
   support his children, or to feed his cattle, or to
   enlarge his houses, nor for the maintenance of
   5 rama;«as and Brihma»as, nor for the benefit of his
   body; setting aside reason a fool acquires the habit
   of cruelty, being a wanton killer. (6)

This is the case when a man slays, &c. (see above)
immovable living beings as Ikka/a-reed, Kalina,
Gantuka-grass, Para-grass 1 , M6ksha-trees 2 , grass,
Kurn-grass, Kuii^aka 3 , Pappaka 4 , or straw, not

1 Compare A^ar&nga Sritra II, 2, 3, 18, note 1. One MS. reads
§raga for paraga. Eraka is the name of a reed.

2 Mdksha is the name of a tree = mushkaka. The AMranga
and one of our MSS. have moraga, peacocks’ feathers. But that
is out of place here.

3 KufMa is a white water-lily. The A Yaranga Sutra has
ku/Maka = kurX’aka, brush.

1 Pataka in the A^aranga Sritra.

S^TRAKR/TANGA.

in order to support his children, (&c., all down to)
wanton killer. (7)

Or when a man on a marsh, a lake, a sheet of
water, a pasture-ground, a place surrounded by
a ditch, a moat, a thicket, stronghold 1 in a thicket,
forest, stronghold in a forest, [mountain, stronghold
on a mountain 2 ], piles up grass and lights a fire, or
has it lighted by another person, or consents to
another’s lighting it. Thereby the bad Karman
accrues to him. This is the second kind of com¬
mitting sins, that prompted by no personal in¬
terest. (8)

3. We now treat of the third kind of committing
   sins, called slaying. This is the case when a man
   thinking that some one has hurt, hurts, or will hurt
   him, or one of his people, or somebody else, or one
   of that person’s people, kills movable and immovable
   beings, has them killed by another person, or consents
   to another’s killing them. Thereby the bad Karman
   accrues to him. This is the third kind of commit¬
   ting sins, called slaying. (9)

4. We now treat of the fourth kind of committing
   sins, called accidental 3 . This is the case when in
   marshes (&c., all as above, down to) strongholds in

1 Or a group of trees.

2 A nearly identical enumeration of places occurs in AHranga
Sutra II, 3, 3, 2. The words in brackets seem to be added later;
for 6Ilanka does not comment upon them, and expressly mentions
ten places. They are generally omitted in the sequel when the
same passage occurs again.

3 Akasmaddaiza'e. The commentators remark that the word
akasmat is in Magadha pronounced by the people as in Sanskrit.
The fact is that we meet here and in the end of the next paragraph
with the spelling akasmat, while in the middle of the paragraphs
it is spelled akamha, which is the true Prakrit form.

a forest, a man who lives on deer, who likes deer,
who dotes on deer, goes a hunting deer. Fancying
to see deer, he takes aim with his arrow to kill the
deer. Thinking that he will kill the deer, he kills
a partridge, or a duck, or a quail, or a pigeon, or
a monkey, or a francoline partridge. Here instead
of one (being) he hurts another, (therefore he is
called) an accidental killer, (io)

This is the case when a man weeding rice, Kodrava 1 ,
panic seed, Paraka, or Ralaka, uses his knife to cut
some weeds. Fancying that he is cutting some
weed-grasses 2 , he cuts rice (&c., down to) Ralaka.
Here instead of one (plant) he hurts another; (there¬
fore he is called) an accidental killer. Thereby the
bad Karman accrues to him. This is the fourth
kind of committing sins, called accidental, (n)

5. We now treat of the fifth kind of committing
   sins, viz. by an error of sight. This is the case
   when a man living together with his mother, father,
   brothers, sisters, wives, sons, daughters, or daughters-
   in-law, and mistaking a friend for an enemy, kills the
   friend by mistake. (12)

This is the case when during a riot in a village 3 ,

1 Paspalum Sobriculatum.

2 They are specialised in the text as j’yamakaw trz'nawz,
mukundaka vrihiftsita, and kalesuka. Only the two first
are mentioned in our dictionaries.

3 In the Dipika the following versus memorialis is quoted, in
which the names of places mentioned in the text are defined:
grftmd vrz'tya vrftaA syan nagaram uru£aturg6purodbhasi.r6bham
khe/a»z nadyadrivesh?a»z parivrz'tam abhita^ kharva/am parvatena |
gramair yuktam ma/ambam dalitada^axatai^ (?) pattanawz ratnayonir
dr6nakhya»z sindhuv£lavalayitam atha samMdhanaw vfUdrirraigell
It will be seen that the meaning of these terms given in this verse
differs from that given in notes 3-11, p. 176.

sOtrakrttanga.

or a scot-free town, or a town with an earth wall, or
a poor town, or an isolated town, or a large town,
or a sea-town, or a mine, or a hermitage, or a
halting-place of processions or caravans, or a capital,
a man mistaking for a robber one who is not, kills
him by mistake. Thereby the bad Karman accrues
to him. This is the fifth kind of committing sins,
viz. by an error of sight. (13)

6. We now treat of the sixth kind of committing
   sins, viz. by lying. This is the case when a man
   for his own sake, or for the sake of his relations,
   his house, or his servants tells lies, causes another
   person to tell lies, or consents to another’s telling
   lies. Thereby the bad Karman accrues to him.
   This is the sixth kind of committing sins, viz. by
   lying. (14)

7. Now we treat of the seventh kind of com¬
   mitting sins, viz. by taking what is not freely given.
   This is the case when a man for his own sake (&c.,
   as above) takes himself what is not freely given, has
   it taken by another person, or consents to another’s
   taking it. Thereby the bad Karman accrues to him.
   This is the seventh kind of committing sins, viz. by
   taking what is not freely given. (15)

8. Now we treat of the eighth kind of committing
   sins, viz. by a mere conceit. This is the case when
   a man, without being disappointed by anybody in
   any way, meditates, melancholy, sorry, angry, down¬
   cast, anxious in thoughts and ideas, plunged in a sea
   of sorrow and misery, reposing his head on the palm
   of his hand, overcome by painful reflections, and
   casting his eyes on the ground k There are four

1 The same passage occurs Kalpa Sutra, Lives of the Ginas,
§ 92, part i, p. 249.

36X

mental, but real, conditions (of this kind), viz. wrath,
pride, deceit, and greed ; for wrath, pride, deceit, and
greed are mental conditions. Thereby the bad
Karman accrues to him. This is the eighth kind
of committing sins, viz. by a mere conceit. (16)

9. Now we treat of the ninth kind of committing
   sins, viz. through pride. This is the case when
   a man drunk (as it were) with pride of caste, family,
   beauty, piety, knowledge, success, power, intelli¬
   gence b or any other kind of pride, slights, blames,
   abuses, reviles, despises somebody else and extols
   himself, (thinking :) ‘ he is my inferior, I am of better
   caste or family, and possess greater power and other
   advantages.’ When he leaves this body and is only
   accompanied by his Karman, he, without a will of
   his own, goes forth from womb to womb, from birth
   to birth, from death to death, from hell to hell. He
   is cruel, stubborn, fickle, and proud. Thereby the
   bad Karman accrues to him. This is the ninth kind
   of committing sins, viz. through pride. (17)

10. We now treat of the tenth kind of committing
    sins, consisting in bad treatment of one’s friends.
    This is the case when a man living together with
    his mother, father, brothers, sisters, wives, sons,
    daughters, or daughters-in-law, severely punishes
    even the smallest offence of theirs; e. g. he ducks
    the offender 1 2 in cold water, or pours hot water over
    him, or scalds him with fire, or lashes his sides sore
    with a halter, reed, rope 3 , strap of leather, whip, or

1 These are the eight kinds of pride, madasthinani.

2 The original has kaya m, the body.

3 Nett6«a = n6tre»a. The commentator says that it is a
particular tree; but 1 think the usual meaning of nStra, viz. rope,
suits better.

StJTRAKA/TANGA.

thong of a whip, or he beats the offender with a
stick, bone, fist, clod, or potsherd. When such
a man is at home, (his people) are miserable; but
when he is abroad, they rejoice. Such a man, who
is for ever punishing, severely punishing, is hateful
in this world and the next, irritable, passionate,
an extortioner 1 . Thereby the bad Karman accrues
to him. This is the tenth kind of committing sins,
consisting in bad treatment of one’s friends. (18)

ix. We now treat of the eleventh kind of com¬
mitting sins, viz. through deceit. Those who conceal
their thoughts, who are shrouded in darkness, who
are light as the feather of an owl or heavy like a
mountain, use unworthy 2 speech though they be
Aryas. They believe themselves different from
what they really are; asked one thing, they answer
another, they speak different from what is to be
spoken. (19)

As a man in whose body sticks an arrow 3 , does
not extricate it (fearing the pain), nor has it extricated
by somebody else, nor destroys it, but hides it; and
the arrow, being not removed, goes deeper and
deeper (in the flesh); so a deceitful man, having
practised deception, does not confess it, expiate
it, blame the deed to himself or others, does not
remove it, annihilate it, and endeavour not to do it
again, does not practise the prescribed austerities and
penance. A deceitful man is generally not trusted 4
in this world, a deceitful man is not trusted in the
next world. He blames and reviles (the person

1 Pi/Mimazttst, literally, who eats the flesh of the back.

2 Anarya. 3 .Salya.

4 Pa^aydti, pratyaydti. Dipika: avirvasyatayd pratya-

y&ti prakhy&ti m y&ti.

whom he has deceived), he praises himself, and
rejoices, and does not desist (from his vile practices);
he conceals the wrong he has done to others, and
does not acquire a pure Lesya. Thereby the bad
Karman accrues to him. This is the eleventh kind
of committing sins, viz. through deceit. (20)

12. We now treat of the twelfth kind of committing
    sins, viz. through greed. Those (heretical monks)
    who live in woods, in huts, about villages, or practise
    some secret rites, are not well controlled, nor do they
    well abstain (from slaying) all sorts of living beings.
    They employ speech that is true and untrue at the
    same time 1 : ‘ do not beat me, beat others; do not
    abuse me, abuse others; do not capture me, capture
    others; do not torment me, torment others; do not
    deprive me of life, deprive others of life 2 .’ And thus
    they are given to sensual pleasures, desire them, are
    held captive by them, passionately love them for
    four or five years, for six or ten years—(the period)
    may be shorter or longer. After having enjoyed
    these pleasures, and having died at their allotted
    time, they will be born in some places inhabited by
    Asuras and evildoers. And when they are released
    therefrom, they will be born deaf and dumb, or
    blind 3 , or dumb by birth. Thereby the bad Karman
    accrues to him. This is the twelfth kind of com¬
    mitting sins, viz. through greed. (21)

1 Concerning the fourfold division of speech see above, p. 135,
and part i, p. 150, note 2.

2 The meaning is that Brahmans declare it a capital crime to
kill a Brahman, but a venial one to kill a .Sudra.

3 Tammhyatt&e = tamdmftkatvSna, explained either, blind
by birth, or absolutely stupid or ignorant.

These twelve kinds of committing sins shouldbe well
understood by a pious Sramana or Brdhmawa 1 . (22)
13. We now treat of the thirteenth kind of
acquiring Karman, that having reference to religious
life 2 . A monk 3 who controls himself for the benefit
of his soul, who in walking carefully avoids to cause
the death of any living creature 4 , who uses gentle
and righteous speech 5 , who receives alms in a
manner to avoid the forty-two faults 6 , who is careful
in receiving and keeping of things necessary for
religious exercises 7 , who performs the operations
of nature (excrements, urine, saliva, corporal im¬
purities and mucus) in an unfrequented place 8 , who
is careful with regard to mind, speech, and body 9 ,
w'ho guards his mind, speech, and body so as to
protect his soul from passions 10 , who guards his
senses, who leads a chaste life regulated by the
three Guptis, who carefully walks, stands, sits down,
lies down, and speaks, who carefully takes up and lays

1 The Karman of the preceding twelve kinds of sins is called
s&mparayika (see p. 298, n. 3). It takes hold of the Atman till
it is annihilated; it is a lasting Karman, while that described in the
next paragraph is of a momentary existence.

2 Iriyavahiya = iryapathika or airyapathika. The term
iryapatha literally means, way of walking, but technically it
denotes the actions of which the life of a correct ascetic consists,
and airyapathika, therefore, is the Karman inseparable from it.

3 The text consists of a string of technical terms, many of
which have been explained already. I here incorporate the ex¬
planation in the translation. For more particulars see Bhandarkar’s
Report, p. 98.

4 irySsamita. 6 Bhashasamita. 6 feshanasamita.

7 Bhawalamatr&danani ksheparaasam.it a.

8 U,££ara-prasravaraa-.jl£shma-,g'alla-.frmghSraa-parish-

Mapanika-samita. 9 Masa^-, vak-, kaya-samita.

10 Mana/ 4 -, vdk-, kaya-gupta.

down his cloth, alms-bowl, blanket, broom,—(even)
such a monk performs various subtile actions called
iryapathika (if it did but consist in moving an eye¬
lash). This Karman is acquired and comes in contact
(with the soul) in the first moment, in the second
moment it is experienced, in the third it is destroyed;
thus it is acquired, comes in contact (with the soul),
takes rise, and is destroyed. For all time to come
(the person in question) is exempt from Karman l .
Thereby the bad Karman accrues to him 2 . This
is the thirteenth kind of acquiring Karman, that
inseparable from a religious life. (23)

All the Arhats and Bhagavats of the past,
present, and future have told, tell, and will tell,
have declared, declare, and will declare the above
thirteen kinds of acquiring Karman. They have
practised, practise, and will practise the thirteenth
kind of acquiring Karman. (24)

As a supplement 3 to the above (discussion) will

1 An almost identical passage occurs in the Uttaradhyayana
XXIX, § 71, above p. 172.

2 This typical passage is repeated here though it is apparently
out of place.

3 Not only this paragraph but also all that follows up to the last
paragraph seems to be a later addition. For in the last paragraph
the subject treated of in §§ 1-27 is taken up again and brought to
its conclusion. After the supplement §§ 25-27 a separate treatise on
the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on
merit, § 60 on a mixed state); after this follows a similar treatise
in §§ 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a
mixed state). In § 78 we have again a supplement, and §§ 79-82
contain another supplement (or perhaps two). §§ 83-85 give the
conclusion of the first treatise (§§ 1-24) and must originally have
followed immediately after § 24. So we have here, besides some
appendices, three distinct original treatises on the same subject,
very awkwardly pieced together to form one continuous lecture.

3 66

sftTRAKR/TANGA.

now be told the subject of men’s success by occult
sciences. Some men differing in intellect, will,
character, opinions, taste, undertakings, and plans,
study various evil sciences; (25) viz. (the divina¬
tion) from terrestrial accidents, from strange phe¬
nomena \ from dreams, from phenomena in the air,
from changes in the body, from sounds, from
mystical signs 1 2 , from seeds 3 ; (the interpretation
of the) marks of women, men, elephants, cows,
partridges, cocks, ducks, quails, of wheels, parasols,
shields, sticks, swords, precious stones, jewels 4 5 ; (26)
the art to make one happy or miserable, to make
a woman pregnant, to deprive one of his wits ;
incantations 6 , conjuring 6 ; oblations of substances;
the martial arts; the course of the moon, sun,
Venus, and Jupiter; the falling of meteors; great
conflagration; divination from wild animals 7 , the
flight of crows, showers of dust, rain of blood, the
Vaitall and Ardhavaitali arts 8 , the art of casting
people asleep, of opening doors, the art of Ka.nda.las,
of 6abaras, of Dravi^as, of Kalingas, of Gaut/as, of
Gandharas; the spells for making somebody fall
down, rise, yawn; for making him immovable, or
cling to something; for making him sick, or sound;

1 E. g. the laughing of monkeys.

2 Lakshawa. The mystical signs meant are the svastika, &c.

3 Vya^ana. The seeds are sesamum, beans, &c.

4 Kakizzi, rendered ratna in the commentary.

5 Atharvazzi. 6 Pakarasani = indra^ala.

7 Mrz'ga-fcakra.

8 According to the commentary the Vait&li art teaches to raise
a stick (? dazzzfam utthapayati, perhaps to lay a punishment on

somebody) by spells; and the Ardhavaitalika, to remove it. In
Pali v e t a 1 a m means the magic art of bringing dead bodies to life
by spells, see Childers’ Dictionary of the Pali Language, sub voce.

for making somebody go forth, disappear, (or
come ) l . These and similar sciences are practised
(by some men) for the sake of food, drink, clothes,
a lodging, a bed, and various objects of pleasure.
They practise a wrong science, the unworthy, the
mistaken 2 men. After having died at their allotted
time, they will be born in some places inhabited by
Asuras and evildoers. And when they are released
therefrom, they will again be born deaf and dumb,
or night-blind. (27)

Some man for his own sake or for the sake of his
relations, family, or servants, or entering the service
of an acquaintance or neighbour of his, becomes his
companion or his helpmate, or he goes to meet him,
or he becomes a burglar, or a cut-purse, or he tends
sheep, or he becomes a hunter 3 , or he catches
birds, or he uses nets (for catching deer), or he
becomes a fisherman or a cowherd or a slayer of
cows or a dog-keeper or he hunts with dogs. (28)

A man, becoming the companion of another man,
will follow him everywhere, (and having inspired
him with confidence) beats, cuts, pierces, tears,
thrashes, or puts him to death, and thereby gets
his food. By these very evil deeds he degrades
himself 4 . (29)

A man, becoming the helpmate of another man,
always attends on him, (and having inspired him
with confidence) beats, &c. (all down to) degrades
himself. (30)

1 Aya.ma.nim, it is omitted in some MSS. and in the
commentaries.

2 Vipratipanna. 3 Sdvariya, translated saukarika.

4 I. e. he will be born in one of the low courses of existence.

sOtrakr/tanga.

A man, going to meet somebody, on the road,
beats, &c. (all down to) degrades himself. (31)

A man, becoming a burglar, breaks into a house
and beats, &c. (all down to) degrades himself. (32)
A man, becoming a cut-purse, cuts the purse and
beats, &c. (all down to) degrades himself. (33)

A man, becoming a tender of sheep, beats, cuts,
pierces, tears, thrashes, or puts to death a ram or
some other animal. (The rest as above.) (34)

A man, becoming a hunter, beats, &c. (all down
to) puts to death a buffalo or some other animal.
(The rest as above.) (35)

A man, using nets (for catching deer), beats, &c.,
an antelope or some other animal. (The rest as
above.) (36)

A man, catching birds, beats, &c., a bird or some
other animal. (The rest as above.) (37)

A man, becoming a fisherman, beats, &c., a fish
or some other animal. (The rest as above.) (38)

A man, becoming a cowherd, beats, &c., a cow
or some other animal. (The rest as above.) (39)

A man, slaying cows, beats, &c., a cow or some
other animal. (The rest as above.) (40)

A man, becoming a dog-keeper, beats, &c., a dog
or some other animal. (The rest as above.) (41)

A man, becoming the helpmate of a dog-keeper,
beats, &c., a dog or some other animal. (The rest
as above.) (42)

A man, rising in an assembly, may promise to
kill some (animal) and he will beat, &c., a part¬
ridge, duck, quail, pigeon, monkey, a francoline
partridge, or some other animal. (The rest as
above.) (43)

A man, being angry for some reason, e.g. because

his granary or his liquor-cask runs short \ sets fire
to the cornfields of the householders or their sons,
has the fire set by another person, or consents
to another’s setting fire to them. (The rest as
above.) (44)

A man, being angry for some reason, e. g. because
his granary or liquor-cask runs short, makes a deep
cut in the strong limbs of the camels, cows, horses,
or donkeys of the householders or their sons, has
it made by another person, or consents to another’s
making the cut. (The rest as above.) (45)

A man, being angry for some reason, e.g. because
his granary or his liquor-cask runs short, covers
with brambles or twigs the householders’, or their
sons’, stable for the camels, cows, horses, or donkeys,
and burns them, or has them burnt by another
person, or consents to another’s burning them.
(The rest as above.) (46)

A man, being angry for some reason, &c. (as
above), steals a householder’s or his sons’ earrings,
(or girdle) 1 2 , or jewels, or pearls, has them stolen by
another person, or consents to another’s stealing
them. (The rest as above.) (47)

A man, being angry, &c. (as before), robs 6ra-
masas or Brahmawas of their umbrella, stick, staff,
small property, pot, chair, clothes, blanket, leather
boots, knife, or scabbard, has it done by another
person, or consents to another’s robbing them. (The
rest as above.) (48)

A man, without consideration (and without any

1 KhalacM«6raa vS suritMla£«a va. My translation is
conjectural.

2 Gu«a; omitted in the printed text.

[45] B b

37°

s6trakr?tanga.

provocation), sets fire to the cornfields of the house¬
holders, &c. (All as in § 44.) (49)

A man, without consideration, makes a deep cut
in the strong limbs of the camels, &c. (All as in
§ 45 ) ( 50 )

A man, without consideration, covers with bram¬
bles and twigs the stables for the camels, &c., and
burns them, &c. (All as in § 46.) (51)

A man, without consideration, steals the earrings,
&c. (All as in § 47.) (52)

A man, without consideration, robs Arama«as or
Brihma«as of their umbrella, &c. (All as in
§ 48 .) ( 53 )

A man, on seeing Aramawas or Brahma/zas (whom
he detests), degrades himself by various evil deeds.
Either he gives them a slap with the open hand to
turn them away x , or he abuses them. And when the
monk at the proper time calls (at his house on the
begging-tour), he does not give him alms (but
says): those who become Aramazzas are the meanest
workmen, men unable to support (their family),
low-caste men, wretches, idlers! (54)

Such men praise this life, this miserable life; they
do nothing on behalf of the next world; they suffer,
grieve, blame themselves, grow feeble, are afflicted,
and undergo great pain ; they do not cease to cause
others to suffer, grieve, &c., to slay and to put men
in fetters; and while they make suffer or kill, or
make suffer and kill (beings), and do various evil

1 Kkkha.r&& apphaletta bhavai =apsarS,yaj /£apu/ikayas
asphalayiti bhavati. I am not sure that 1 have hit the
meaning; apsara is perhaps derived from apasarayati, the word
is wanting in our dictionaries.

3 71

deeds, they enjoy the excellent pleasures of human
life; viz. such a man eats at dinner-time, he drinks
at drinking-time, he dresses himself at dressing-time,
he goes to bed at the proper time, and sleeps at
sleeping-time. Doing everything in its turn, he
bathes, makes the offering (to the house-gods) 1 ,
performs auspicious rites and expiatory acts, washes
his head, hangs a wreath round his neck, adorns
himself with precious stones and golden (trinkets),
puts on (his head) a chaplet of flowers; with his
body strengthened, with a wreath hanging down
to the girdle of his loins, dressed in new clothes,
his limbs and body anointed with sandal, (sitting)
on a large throne in a lofty upper room (of his
house), surrounded by women and a troop of
followers, in the light (of torches) burning the whole
night, under the great din of uninterrupted story¬
telling, dramatical plays, singing, and music, as
beating of time, performing on the Vi nk, Turya,
the great drum, and Pa/upa/aha 2 , he enjoys the
excellent pleasures of human life. (55)

When he gives an order to one man, even four
or five men will, without being asked, go up to him
(and say): ‘ Speak, beloved of the gods, what shall
we do ? what shall we fetch ? what shall we give
you ? what (trinket) shall we put on you ? what is
your heart’s desire ? what relishes your mouth ? ’
Unworthy men who see him will say: ‘Forsooth,
this man is a god; this man is the anointed of the
gods, this man will support (us), as he supports

1 Compare Kalpa Sftaa, Lives of the Ginas, § 66, notes. Our com¬
mentator explains the prdyaf/£itta (expiatory acts) as ceremonies
counteracting bad dreams.

2 Compare Kalpa Sutra, Lives of the Ginas, § 14, part i, p. 223.

B b 2

37 2 StJTRAKR/TANGA.

others.’ But noble men who see him will say:
‘ This man does cruel actions, and maintains him¬
self by them. His is the southern region, the hell,
the dark fortnight 1 . In the future he will not easily
obtain enlightenment.’ (56)

(The conduct described in the preceding) part 2 is
agreeable to some (heretical) monks, to some house¬
holders, to men governed by love of life. This
conduct is unworthy, impure, void (of virtues), not
holy, not right, not eradicating sins; it is not the
road to perfection, liberation, Nirvana, final delivery,
not the road of those who are freed from all
misery; it is thoroughly untrue, and bad.

This is the explanation of the first subject, viz.
demerit. (57)

Now the explanation of the second subject, viz.
merit, is as follows :

Here in the East, West, North, and South there
are some men, viz. Aryas, non-Aryas, (all down to)
ugly men. They own fields and houses, (&c., all as
in II, 1, §§ 34-59, down to) reach final beatitude. (58)

(The conduct described in this) part is holy, right,
(all just the reverse of what was §aid in § 58, down to)
thoroughly true, and good. This is the explanation
of the second subject, viz. merit. (59)

Now the explanation of the third subject, viz. the
mixed state, is as follows :

Those who live in woods, in huts, near villages,
(&c., all as above, § 21, down to) or blind. (The

1 For according to the commentaries the worst of all regions is
the south, the worst state of being that of denizens of hell, and the
dark fortnight is the worse half of the month.

2 Th&n& = sthanam.

conduct described in this) part is not holy, (&c., all
as in § 57, down to) thoroughly untrue, and bad.

This is the explanation of the third subject, viz.
the mixed state. (60)

Now the explanation of the first subject, viz.
demerit, is as follows :

Here in the East, West, North, and £outh live
some men; they are householders, men of great
desires, great undertakings, great possessions, un¬
righteous men, men practising unrighteousness, very
unrighteous men, men speaking unrighteously, living
unrighteously, thinking unrighteously, given to un¬
righteousness, men of unrighteous character and con¬
duct, men gaining an unrighteous livelihood. (6x)

They beat, cut 1 , pierce, skin, are bloody-handed,
violent, cruel, wicked, rash ; they habitually practise
bribery 2 , fraud, deceit, imposture, dishonesty, and
trickery ; they are of bad character and morals, they
are difficult to please, they do not abstain from
killing living beings; as long as they live they do
not abstain from wrath, (&c., all as in II, i, 51,
down to) the sin of wrong belief; nor from bathing,
rubbing, painting, anointing themselves; from sounds,
touches, tastes, colours, smells; from wreaths and
ornaments; from cars, carriages, vehicles, litters,
swings 3 , coach and pair 4 * , palankins 6 , beds, seats ;

1 These words are in the 2nd person sing, of the imperative,
which, according to Pamni III, 4, 2, may be used to express a re¬
peated or habitual action.

2 Utkuw/iana.

s Gilli, purushadvaydtkshiptS, gh&\ik&.

4 Thilli, explained: a vehicle drawn by a pair of mules; but,

according to Leumann s. v., saddle.

6 Siyasandimawiya, explained ribikSvij^sha.

sOtrakrttanga.

from enjoying a ride or drive; from having many
followers; from buying, selling, doing business with
Mashas 1 , half Mashas, and Rupees ; from silver, gold,
riches, corn, precious stones, pearls, conches, stones,
and corals ; from using wrong weights and measures ;
from undertakings and slaughter; from working and
making others work; from cooking and making
others cook ; from cutting, pounding, threatening,
beating, binding, killing, and causing pain; and
whatever other suchlike wicked and sinful actions
of worthless men there be, that cause pains to other
beings: these men do not abstain from them as
long as they live. (62)

As some idle, cruel men wantonly injure Kalama 2 ,
Masura 3 , sesamum, Mudga 4 , beans, Nishp&va 5 ,
Kulattha 6 , Alisanda 7 , ftlami/£iAa 8 , so an idle,
cruel man wantonly hurts partridges, ducks, quails,
pigeons, francoline partridges, deer, buffaloes, boars,
iguanas, tortoises, and snakes.

A man will (occasionally) severely punish even
the smallest offence of his domestics, viz. a slave or
messenger or hired servant or vassal 9 or para¬
site ; e. g. punish him, pull out his hair, beat him,
put him in irons, in fetters, in stocks, into prison,
screw up in a pair of shackles (his hands and feet)

1 Masha is a weight of gold. 2 A sort of rice.

3 A sort of pulse or lentil. 4 A sort of kidney-bean.

5 Probably Dolichos Sinensis.

6 A sort of pulse, Dolichos Uniflorus.

7 I cannot identify this plant, our dictionaries do not contain

this or a similar word.

8 This word ought perhaps to be divided in two; ela are

cardamoms, but what mikkhv. is I cannot say.

9 Bhagilla = bhagika, one who gets the sixth part of the
products (e.g. of agriculture) of the work for which he is hired.

and break them, cut off his hands or feet or ears
or nose or lips or head or face (?) \ pierce his feet,
tear out his eyes, teeth, tongue, hang him, brush
him, whirl him round, impale him, lacerate him,
pour acids (in his wounds), belabour him with cutting-
grass, bind him to a lion’s tail (!), or a bull’s tail,
burn him in a wood on fire, let him be devoured by
crows and vultures, stop his food and drink, keep
him a prisoner for life, let him die any of these
horrid deaths. (63)

A man will (occasionally) severely punish even
the smallest offence of his next of kin, viz. his
mother or father or brother or sister or wife or
sons or daughters or daughters-in-law; e.g. he ducks
the offender in cold water, (&c., all as in § 18, down
to) hateful in this world and the next. They suffer,
grieve, blame themselves, grow feeble, are afflicted,
and undergo great pain; they do not cease to cause
others to suffer, grieve, &c., to slay and to put men
in fetters 1 2 . (64)

And thus they are given to sensual pleasures,
desire them, are held captive by them, passionately
love them for four or five years, for six or ten years
—the period may be shorter or longer 3 . Having
enjoyed pleasures, having produced the effects
of iniquity, having acquired the Karman of many
sinful actions which generally bear him downwards,
(he goes to the bottom of the hell) 4 . As a ball of

1 The following two words, v&gaH'^ahiyaand anga^Mahiya,
I cannot translate.

2 Compare § 55. 3 Compare § 21.

4 These words from the end of the paragraph are to be supplied

here, or rather the following passage has been inserted in the

sfiTRAICA/TANGA.

iron or stone, when thrown in the water, sinks
below the surface of the water till it stops at the
bottom, so a man of the sort we are treating of,
who is full of Karman, full of sin, full of demerit,
full of disgrace 1 , full of iniquity, full of wicked
thoughts, deceit, imposture, and fraud, and, as a rule,
kills animals, having died at the allotted time, will
sink below this earth, and go to the bottom of the
hell. (65)

These hells are round inside, square outside, on
their floor razorlike arrows are thick-set (and covered
with flowers), they are filled with perpetual darkness,
never lighted up by the planets, moon, sun, Na-
kshatras, and stars; their floor is slippery with
a coating of marrow, fat, flesh, blood, and matter,
and besmeared with grease ; these hells are impure,
smelling detestably, black, of the colour of fire,
very rugged, difficult to pass, horrid. And horrid
are the pains in these hells. (66)

And those who are condemned to live in these
hells, do not sleep nor slumber, nor do they get
any consolation 2 or comfort or recreation or en¬
couragement ; but the denizens of hell there suffer
exquisite, great, deep, hard, rough, violent, painful,
sharp, intolerable agonies. (67)

As a tree growing on a hill falls by its weight
when its roots are cut, on a low, rugged, inaccessible
place, so a man of the sort we are treating of

middle of the sentence so that it is apparently cut in two, of which
the first lacks the verb.

1 There is, apparently, a pun in the three words va^a, panka,
ay as a, for they mean also steel, mud, iron.

2 Muiwz or s&ya m or suiwz. The Dipika has jruti. The
following words are rati, dhrz'ti, mati.

wanders from womb to womb, from birth to birth,
from death to death, from hell to hell, from pain
to pain. His is the southern region, the hell, the
dark fortnight 1 . In the future he will not easily
obtain enlightenment. (The conduct described in
the preceding) part is unworthy, impure, (&c., see
§ 57, all down to) it is thoroughly untrue, and bad.
This is the explanation of the first subject, viz.
demerit. (68)

Now the explanation of the second subject, viz.
merit, is as follows :

Here in the East, West, North, and South there
are some such men as abstain from undertakings
and possessions, righteous men, men practising
righteousness, (&c., all as in § 58, but substitute
‘ righteous ’ for ‘ unrighteous,’ down to) men gaining
a righteous livelihood. They are of good character
and morals, they are easy to please and good. They
abstain from killing living beings as long as they live,
(&c., all just the reverse of what was said in § 62,
down to) whatever other suchlike wicked actions
there be, that cause pains to other beings: these men
abstain from them as long as they live. (69)

There are such monks as in walking carefully
avoid to occasion the death of any living creature,
(&c., all as in § 23, down to) as lead chaste lives
regulated by the three Guptis, as are free from
anger, pride, deceit, and greed, as are calm, tranquil,
passionless, happy, free from the Asravas, and
bondage, without sorrow; as water does not adhere
to a copper vessel, or collyrium to mother-of-pearl

1 Compare § 56 and note 1 on p. 372.

(so sins find no place in them); their course is
unobstructed like that of Life; like the firmament
they want nothing to support them; like the wind
they know no obstacles; their heart is pure like
the water (of rivers or tanks) in autumn; like the
leaves of a lotus they cannot be soiled by anything;
their senses are well protected like the limbs of
a tortoise; they are single and alone like the horn
of a rhinoceros; they are free like birds; they are
always waking like the fabulous bird Bharu;z«h ;
they are valorous like elephants, strong like bulls,
difficult to attack like lions, steady and firm like
Mount Mandara, deep like the ocean, mild like the
moon, refulgent like the sun, pure like excellent
gold; like the earth they patiently bear every¬
thing ; like a well-kindled fire they shine in their
splendour k (70)

There are no obstacles anywhere for these
reverend men. The obstacles have been declared
to be of four kinds, viz. animals born from eggs,
viviparous animals, things belonging to somebody,
articles necessary for religious exercises 1 2 . In which¬
ever direction they want to go, there they meet with
no obstacle; but being pure and free, full of learn¬
ing, control, and austerities, they purify them¬
selves. (71)

These reverend men practise the following mode

1 The same passage occurs, mutatis mutandis, in the Kalpa
Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes
1 and 2.

2 The author of the Dipika offers diverse interpretations of this
division of obstacles, which are apparently guesses and not based on
a solid tradition. In the parallel passage of the Kalpa Sutra, §119,
the division is according to: matter, space, time, and affects.

of living which just suffices for carrying on existence;
they eat but one meal in two, three, four, five, six,
seven days, in half a month, in one, two, three, four,
five, six months; they (have vowed to) live on such
food only as has been taken out of the cooking-
vessel, or as is still in it, or the first kind of food
in one place and the second in another, or on low
food, or bad food, or food collected in small bits,
or food given with a dirty hand, or the reverse,
or food given with a hand, &c. soiled by it; they
(have vowed to) accept such alms only as are within
sight (when they beg), or are out of sight, as they
are asked whether they would accept, or as they
are not asked about, as are given with contempt,
or the reverse ; they beg (in houses where they are)
unknown, or when food is scarce 1 ; they accept only
such things as are at hand, or only a limited number
of gifts, or only a fixed quantity of food; they beg
according to the rules (laid down for begging);
they eat low food or bad food or tasteless food
or badly tasting food or rough food or disagreeable
food; they lead a low or mean life; they drink
sour gruel, they eat nothing seasoned with ghee
or similar materials; they do not drink liquors
or eat meat, they do not eat highly-flavoured
food; they eat standing, or supported by some¬
thing, or sitting on a stool or an armchair; they
lie down stretched out like a stick, or curved
like a bent piece of wood 2 ; they sit in the sun,

1 The author of the Dipika states that such monks beg in the
morning.

2 Laga«(fasdi«6. They lie in such a position that only their
heels and head, or the back touch the ground.

sAtrakr/tanga.

they go naked 1 ; they do not scratch themselves;
they do not spit; they do not cut their beard,
hair, and nails, they do not take any care of their
person. (72)

Living in this way they practise many years
Srama;zahood, and if then they fall sick, or even
if they do not, they refuse food and omit many
meals by abstaining from food. When they have
attained that for whose sake they went about
naked and bald-headed, did not bathe, nor clean
their teeth, nor protect their head from the sun,
nor wear shoes; they slept on the bare ground
or a plank or a piece of wood, plucked out their
hair, led a life of chastity, entered the houses of
strangers, and bore, with indifference, success,
failure, honour, disgrace, slights, blame, reviling,
threatening, beating, all sorts of hardships 2 , and
the twenty-two calamities and troubles; (when they
have attained their end), they reach, while they
are breathing their last, the highest knowledge
and faith, called K£vala, which is infinite, supreme,
unobstructed, unimpeded, complete and full; and
then they obtain absolute perfection, enlightenment,
deliverance, final beatitude, and put an end to
all misery. (73)

Some become liberated 3 without assuming another
body (after quitting the last). But others, having
died at the allotted time, are, on account of a residue

1 I leave out agattaya or agamaya, which is not explained in
the DipikS.

2 GrS,maka«/aka, either the abuse met with in villages, or the
objects of the senses (indriyagrima).

3 Bhayantard bhavanti. Bhayant&ro is explained: who
go (gantara/ 4 ) from bhava to Moksha.

of (good) Karman, bom in one of the regions of the
gods. Among very beautiful, very splendid, very
excellent, very glorious, very strong, very powerful,
very happy (gods), they become very beautiful, very
splendid, &c., gods 1 ; their breasts shining with
necklaces; their arms encumbered with bracelets
and armrings; wearing ear-ornaments 2 which play
on their cheeks, and earrings which hang down
to the bracelets on their upper arms; wearing
various ornaments on their hands; their crowns
adorned with gay wreaths; putting on highly per¬
fumed, excellent clothes; using beautiful, excellent
garlands and ointments; their splendid body orna¬
mented with a long down-reaching garland; having
divine colours, touches, constitution (of the body),
and rank ; lighting up and illumining all ten quarters
(of the universe) with their divine beauty, splendour,
lustre, brightness, brilliancy, and light; beautiful
when they go, beautiful when they rest, and happy
also in the time to come.

(The conduct described in the preceding) part
is worthy, pure, (&c., see § 57, all down to) it is
thoroughly true, and good.

This is the explanation of the second subject,
viz. merit. (74)

Now the explanation of the third subject, viz.
the mixed state, is as follows:

Here in the East, West, North, and South there
are some such men as have few desires, few under¬
takings, few possessions, righteous men, men

1 The following description contains passages recurring in the
Kalpa Sfttra, §§ 14, rg.

2 Kar»api///a.

sOtRAKR/TANGA.

practising righteousness, (&c., all as in $ 69, down to)
men gaining a righteous livelihood. They are of
good character and morals, easy to please, and good.
They abstain, as long as they live, from one kind
of killing living beings, but they do not abstain
from another, (&c., similar as in § 62, all down to)
whatever suchlike wicked actions there be, that
cause pains to other beings, from some of them
these men abstain as long as they live, from others
they do not abstain. (75)

There 1 are, for instance, followers of the ^ramawas,
who comprehend (the doctrine about) living beings
and things without life, who understand (the dif¬
ference between) virtues and sins, who are well
grounded in (the knowledge of) the Asravas, Sa m-
vara, the realisation and annihilation (of Karman), the
subject of actions 2 , bondage, and final liberation;
who, without anybody to back them 3 , cannot be
seduced from the creed of the Nirgranthas by
hosts of gods, Asuras, Nagas, Suvaraas, Yakshas,
Rakshasas, Kinnaras, Kimpurushas, Garudas, and
snake-gods; who have no doubts, scruples, or
misgivings about this creed of the Nirgranthas, but
have grasped its meaning, got hold of its meaning,
got information about its meaning, ascertained its

1 *Stlahka says with regard to § 76: ‘The MSS. of the text
generally differ from one another in this passage; the text com¬
mented upon in the Aka does not agree with that of any MS.
I therefore comment upon the text exhibited in one MS. If,
therefore, my text does not agree with that (of the reader) he should
not be alarmed.’ All the MSS. I use have the same text, that of
the commentator. It is characteristic of the way in which
Harshakula, the author of the Dipika, worked, that he copies
Ailaiika’s above remark with some verbal alterations.

2 Kriytdhikarawa. 3 Asah&ya.

meaning, and understood its meaning; whose very
marrow 1 of the bones has been penetrated by their
love (for the Nirgrantha creed), avowing that it
alone is true, and all others futile. They keep the
bar 2 3 (of their gates) raised and their door open,
having no desire to enter a stranger’s house or
his seraglio. They strictly keep the Pdsaha-fast
on the fourteenth and eighth days of the month, on
certain festivals s , and on full-moon days. They
provide the Nirgrantha .Srama/zas with pure accep¬
table food, drink, dainties and spices, with clothes,
alms-bowls, blankets and brooms, with drugs and
medicines, with stools, planks, beds, and couches.
They purify themselves by practising the Nilavratas
and Gu^avratas 4 , the Virama^a, the Pratyakhyhna,

1 Here the commentator inserts the following story: In
Ragagrt'ha lived a friar versed in magic arts; he carried off every
Woman he saw. On the citizens complaining about the rape, the
king resolved to find out and punish the man. Catching sight of
him at last on the fifth day, the king went after him till the friar
disappeared in a hollow tree of the park, which led to an underground
room. There the king followed and killed him. He released all
the women whom the friar had captured. But one of them would
not return to her husband, being desperately smitten with love for
her seducer. On the advice of some wise men she was made to
drink the friar’s (pounded) bones mixed up with milk. This took
the spell off her and cured her of her strange passion.

2 0 siyaphaliha=u/el’/£ritaparigha. The commentator mis¬
takes phaliha for spa/ika, and vainly labours to make out a sound
meaning.

3 Uddish/a.

4 Concerning the Guwavratas see Bhandarkar’s Report, 1883,1884,
p. 114. The .Silavratas are apparently identical with the Arcuvratas,
ibidem. Hoernle translates this passage: by exercises in the moral
restraints (imposed) by the religious vows as well as in the (general)
renunciations and (special) Posaha-abstinences. Uvasaga Dasao,
translation, p. 41.

3§4

S0TRAKK7TANGA.

the P6saha-fasts, and austerities which they have
vowed to perform *. (76)

Living in this way they are for many years fol¬
lowers of the iSramawas, and if then they fall sick, or
even if they do not, they refuse food and omit many
meals by abstaining from food. Having confessed
their sins and expiated them, and having attained
perfection 1 2 , they die at their allotted time, to be born
again as gods in one of the regions of the gods, (&c„
all as in § 74, down to) it is thoroughly true, and good.

This is the explanation of the third subject, viz.
the mixed state. (77)

He who does not practise cessation 3 (from sin),
is called a foolish man; he who practises cessation
(from sin), is called a wise man; he who in one
regard practises cessation (from sin) and in another
does not, is said to be in a state partaking of that
of a wise man and that of a foolish man.

The conduct of him who does not practise cessation
from all (sins), is that of a man who kills living
creatures; it is unworthy, (&c., all down to) thoroughly
untrue, and bad.

The conduct of him who practises cessation from
all (sins), is that of a man who does not kill living
creatures; it is worthy, pure, (&c., all down to)
thoroughly true, and good.

The conduct of a man who in one regard practises
cessation from all (sins) and in another does not, is

1 The same passage occurs below, 7, 4, and Aupapatika Sfttra,
§124. UpSsakadara, § 66.

2 Samadhi, which is elsewhere explained by moksha, but in our
case it cannot be final liberation, but a state of purity of the soul.

3 Virati.

that of a man who kills some living creatures and
does not kill others ; it is worthy, pure, (&c., all
down to) thoroughly true, and good. (78)

Those whom we have been treating of, fall under
the two heads: merit and demerit; (the former is
when the Self is) at rest, (the latter, when it is) in
disturbance.

Now the explanation of the first subject is as
follows:

There are enumerated three hundred and sixty-
three philosophical schools 1 : those of the Kriya-
vida, those of the Akriyavida, those of the A .gn&-
nikavada, and those of the Vainayikavada. These
(philosophers) teach final beatitude, they teach final
deliverance, they speak as Aravakas, they speak as
teachers of Aravakas 2 . (79)

All these philosophers, founders of systems of their
own, differing in intellect, will, character, opinions,
taste, undertakings, and plans, formed one large circle,
and every one of them stood in his place.

One man took hold of a vessel quite full of

1 According to the commentators there are 180 schools of
Kriyfivadins, 84 of Akriyavfidins, 67 of A^vzanikavMins, and 32 of
VainayikavMns. These numbers are arrived at by calculation,
not by actual observation. E.g. the 180 possible schools of the
Kriylvadins are calculated in the following way. The nine cate¬
gories of the (Jainas are: ^iva, a^-iva, asrava, sawvara,
nir^arfi, puzzya, papa, bandha, and mdksha. Each of them
may be regarded as svata^ and parata^, as nitya and anitya
with regard to kila, trvara, atma, niyati, and svabhava. By
multiplying 9 successively in 2, 2, 5, we find 180 to be the number
of possible schools of Kriyavadins.

2 I.e. they learn these heresies from their teachers, and teach
them to their pupils.

[45] C C

3 86

sfjTRAKK/TANGA.

burning coals by an iron pair of tongs, and addressed
those philosophers, founders of systems of their own,
differing in intellect, (&c., all down to) undertakings
and plans, in the following way : ‘ Heighho ! ye philo¬
sophers, (&c., all down to) undertakings and plans !
take this vessel full of burning coals and hold it for
a minute in your hands! But do not take hold of it
by a pair of tongs, nor put out the fire, nor come
to the help of one of your own creed or of an alien
creed (by putting out the fire, &c.); but fair and
honest \ without using any trick, stretch out your
hands.’ Having thus spoken, the man took hold of
the vessel quite full of burning coals by an iron pair
of tongs, and (offered to) put it in the hands of those
philosophers. But the philosophers, (&c., all down
to) undertakings and plans, held back their hands.
On this the man addressed all the philosophers, (&c.,
all down to) undertakings and plans, in the following
way: ‘ Heighho, ye philosophers, (&c., all down to)
undertakings and plans ! why do you hold back your
hands ?’ ‘ Our hand will be burned.’ ‘What then,

if it is burned ?’ ‘ (We shall suffer) pain.’ ‘ Because

you are afraid of pain, you hold back your hands ! ’
(So are all creatures averse to pain). This is a maxim
of general application 2 , it is a true principle, a reli¬
gious reflection 3 ; this maxim, this principle, this
religious reflection holds good with regard to every
(living being). Therefore those SVamawas and Brah-
ma»as who say that all sorts of living beings may be
beaten or treated with violence or abused or tor-

1 Niy&gapa<iivanna. 2 Tula.

3 Samdsarawa = samavasarawa, explained: dharmaviMra,
viz. of the true adage: atmavat sarvabhfttani ya h paryati sa
paryati.

merited or deprived of life, will in the time to come 1
suffer cutting or piercing, will experience birth, old
age, death, conception in the womb, the Circle of
Births, regeneration, existence as a foetus, the whole
scale of mundane existences, and suffer a variety of
pains 2 . (80)

They will many times undergo punishment, pulling
out of the hair, threatening, putting in irons, (&c.,
similar as in § 63, all down to) whirling round; (they
will witness) the death of their mothers, fathers,
brothers, sisters, sons, daughters, and daughters-in-
law ; (they will experience) poverty, bad luck, com¬
pany of hated people, separation from those whom
they love, misery, and despair; they will again and
again wander about in the beginningless and endless,
immense wilderness of the fourfold Sawsara. They
will not reach perfection, (&c., all down to) not put
an end to all misery.—This is a maxim of general
application, (&c., all down to) holds good with regard
to every (living being). (81)

But those >SYamawas and Brahma was who say that
all sorts of living beings should not be beaten, &c.,
will in the time to come not suffer cutting, &c. They
will not undergo many punishments, (&c., all just the
reverse of what has been said in §§ 80, 81, down to)
put an end to all misery. (82)

Thus those beings who practise the first twelve
kinds of actions s , have not attained perfection, (&c.,
all down to) have not, nor do, nor will put an end to
all misery. (83)

1 Agantu. 2 Kalankalibhava.

Described in §§ 5-21. See p. 365, note 3.

C C 2

3

3 88

SlJTRAKJtfTANGA.

But those beings who practise the thirteenth kind
of action, have attained perfection, (&c., all down
to) have put, or put, or will put an end to all
misery. (84)

Thus a monk who obtains his soul’s good and
benefit, who guards himself, who (well directs the
functions) of his soul, who well exerts himself, who
protects himself (from evil), who is careful of himself,
who saves himself (from the Sawsara), should with¬
hold his soul (from the twelve kinds of committing
sins). (85)

Thus I say.

Lecture 3 — KNOWLEDGE OF FOOD

O long-lived (Uambhsvamin)! I (Sudharman)
have heard the following discourse from the Vener¬
able (Mahavlra). We now come to the Lecture
called ‘Knowledge of Food.’ The contents of it
are as follows:

Here in the East, West, North, and South there
are, all in all, in the world four kinds of seed : seeds
generated at the top (of the plant), at its root, at its
knots, at its stem \ According to the seed and place

1 The commentators here give the reading of the N&garg-uniyas:
‘ the growth of seeds of the plants is fivefold, viz. they grow from
the top (of the plant), its root, its knots, its stem, and its beads;

BOOK 2 , LECTURE 3 .

(of growth) of these plants some beings—born in
earth, originated in earth, and grown in earth, having
in it their birth, origin, and growth, being impelled
by their Karman, and coming forth in it on account
of their Karman, growing there in particles of earth,
the origin of various things — come forth as
trees 1 , (i)

These living beings feed on the liquid substance 2
of these particles of earth, the origin of various
things ; these beings consume earth-bodies, water-
bodies, fire-bodies, wind-bodies, bodies of plants ;
they deprive of life the bodies of manifold movable
and immovable beings ; the destroyed bodies which
have been consumed before, or absorbed by the
rind, (are) digested and assimilated (by them). And
the bodies of these (trees) which bring forth their
different parts, are of manifold colours, smells, tastes,
touches, forms, and arrangement of corporeal par¬
ticles s .

and some are of a sixth kind called sammfirWima’ (i.e. those
plants which are believed to be originated by the coalescing
particles of the substance in which they grow, e.g. grass springing
up on ground lately cleared by fire).—The various readings of the
Nagarg'uniyas are occasionally quoted in commentaries (see e.g.
part i, p. 32, note 2). But I do not think that it has been satis¬
factorily made out who these Nagar^uniyas were.

1 The meaning is, that souls who on account of their Karman
are to be born as trees, previously are embodied in earth, and
thence they are transferred by their Karman to the seed which
brings forth the tree.

2 SiwSha, explained: snigdhabhava. In the sequel where
plants are spoken of, I shall render this word by ‘ sap ’ or ‘humours,’
as the context may require.

3 I.e. the food assimilated by the tree is the material of which its
different parts, as root, stem, leaves, &c., are formed, and these
parts are of manifold form, colours, &c.

StJTRAKR/TANGA.

These beings (animating trees) come into existence
because of their Karman ; so we are taught (by the
Tirthakaras, &c.) (2)

And again it has been said of old: some beings
born in trees, originated by trees, sprung from trees,
(&c., as in § 1, down to) springing from trees that
originated in earth, come forth as trees originated
by trees 1 . These beings feed on the sap of the
trees originated in earth, (&c., all as in § 2, down to
the end). (3)

(In the same way, and in nearly the same words,
the offshoots of the trees mentioned in the preceding
paragraph are treated of.) (4)

And again it has been said of old : some beings
born in trees, (&c., all as above, down to) growing in
trees, that are originated by trees, come forth as their
roots, bulb, stem, branches, twigs, leaves, flowers,
fruits, and seeds 2 . These beings feed on the sap of
those trees originated by trees, (&c., all as in § 2,
down to) and the bodies of the roots, bulb, stem,
&c. are of manifold colours, (&c., all as in § 2, down
to the end). (5)

(The four paragraphs that come next, 6-9, are
identical with the preceding ones, except that
‘creeper 3 ’ is substituted for ‘ tree.’) (6-9)

(In the same way ‘grass 4 ’ is treated in four
paragraphs, but the whole is much abridged; then

1 Apparently trees sprung from shoots, sprouts, aerial-roots, &c.
are meant. They are considered as a class different from those
whose offshoots they are.

2 One soul, £-iva, pervades the whole tree; it is the soul of the
tree. Separate .guvas, however, reside in the roots, &c.

s Agg/zoruha = adhyaroha, explained in the Dipika: valli-

vrz'ksha. 4 Trz'zza.

it is said that ‘herbs 1 ’ and ‘plants 2 ’ are to be treated
in four paragraphs each.) (10-15)

And again it has been said of old: some beings
born in earth, (&c., all as in § 1, down to) growing
there in particles of earth that are the origin of
various things, come forth as Aya, Kaya, Kuha«a,
Kandu, Uvvehaliya, Nivvehaliya, Esava, Sa/bf/za,
A&attaga, Visizziya 3 . (The rest as in § 2, but sub¬
stitute the words Aya, &c. for ‘ trees.’) Here there
is only one paragraph, the remaining three do not
apply here 4 * . (16)

And again it has been said of old : some beings
born in water, (&c., all as in §§ 1-11, substitute only
‘ water ’ for ‘ earth.’ Thus we have four paragraphs
for trees, four for creepers, four for grass, four for
herbs, four for plants). (17)

Now it has been said of old : some beings born in
water, (&c., all as above, down to) growing in par¬
ticles of water that are the origin of various things,
come forth as Udaga, Avaga 6 , Pazzaga, Sevala °,
Kalambuya 7 , Kaseruya 8 , K aM 7 zabha;ziya, Uppala,

1 6sahi= Oshadhi. 2 Hariya = harita.

8 All the commentators say about the words Aya, &c. (which

offer some various readings in the MSS.), is that they denote

particular plants (vanaspativi,r6sha) which must be learned from
people (who know them). I give the words in their Prakrz't form,
and do not attempt to transpose them into Sanskrit.

• For there are no Ayas originated by Ayas except through
  their seed.

6 Avaka, a grassy plant growing in marshy land, Blyxa
Octandra.

6 A’aivdla, the aquatic plant Vallisneria.

7 Kadamba, Nauclea Kadamba.

8 Kaferu, Scirpus Kysoor.

S^TRAKR/TANGA.

Pauma, Kumuya, NalmaSubhagasomya, Po»t/ariya,
Mahapo^t/ariva, Sayavatta, Sahassavatta, Kalhara,
Kokawada, Tamarasa 2 , as stalks and fibres of lotus,
as Pukkhala 3 , and Pukkhalatthibhaga. (The rest
similar as in § 2.) (18)

And again it has been said of old : some beings
come forth as movable beings from trees born in
earth, from trees originated by trees, from the roots,
(&c., down to) seeds produced by trees, originated
by creepers born on trees, from creepers born on
creepers, from the roots, &c. of creepers born on
creepers, from grass 4 , from herbs 4 , from plants 4 ,
from Aya, (&c., all down to) Kfira born in earth ;
from trees born in water (the rest similar as with
trees born in earth), from Udaga, (&c., all down to)
Pukkhalatthibhaga born in water. (19)

These creatures feed on the sap of the trees,
creepers, grass, herbs, plants, be they born in earth
or water, on trees or creepers or grass or herbs or
plants ; (the sap) of their roots, (&c., all down to)
seeds, of Ayas, &c., of Udakas, &c. And these
creatures consume earth-bodies, (&c., all as in § 2,
down to) assimilated by them. And the bodies of
these beings born of trees, creepers, grass, herbs,
plants, their roots, &c., of Ayas, &c., of Udagas, &c.,
are of manifold colours, (&c., the rest as in § 2, down
to the end). (20)

1 The last four are well-known varieties of lotus, called in Sanskrit:
utpala, padma, kumuda, nalina.

2 The Sanskrit of the last seven items is: puwrfarika, mahapurcrf-
arika, jatapattra, sahasrapattra, kahlara, kdkanada, and tamarasa;
they are all varieties of lotus.

3 Pushkara.

4 This is to be detailed in the same way as with trees and
creepers.

And again it has been said of old : a man and
a woman combine in cohabitation in a cunnus, which
was produced by their Karman, and there they
deposit their humours. Therein are born the souls of
different men, viz. of those born in Karmabhumi *, or
in Akarmabhumi, or in the minor continents, of Aryas
and barbarians, as women or men or eunuchs, accord¬
ing to the semen and blood of the mother 1 2 and the
other circumstances 3 (contingent on their coming
into existence). These beings at first feed on the
menses of the mother and the semen of the father,
or both combined into an unclean, foul (substance).
And afterwards they absorb with a part (of their
bodies) the essence 4 * of whatever food the mothers
take. Gradually increasing and attaining to the
proper dimensions of a foetus 6 they come forth from
the womb, some as males, some as females, some as
neuters. As long as they are babies, they suck the
mother’s milk; but when they grow older, they eat
boiled rice, or gruel, or both movable and immov¬
able beings. These beings consume earth-bodies,
(&c., all as before, down to) assimilated by them.
And the bodies of these men, viz. those born in
Karmabhumi, or Akarmabhumi, or in the minor
continents, of Aryas and barbarians, are of mani-

1 Compare note i, p. 225.

2 Both are indicated in the text by bi^a. According to .S'ilahka,
a male will be produced if the semen is in excess ; a female, if the
blood; a neuter, if they are equally balanced.

3 Avakaja. According to Ailanka, a male is produced from
the right side of the womb, a female from the left, a neuter from
both together.

4 Oyam = o£-as.

8 Paliyagam, explained garbhaparipaka.

sOtrakr/tanga.

fold colours, (&c., all as in § 2, down to the
end). (21)

(This paragraph is nearly identical with the pre¬
ceding one, but substitute ‘aquatic animals of five
organs of sense, viz. fishes, (all down to) 1 porpoises,’
for ‘ different men ’ in the beginning and the end.
The following sentence in the middle is slightly
different; it runs thus : ‘ as long as they are young,
they feed on the mothers’ humours, but when they
grow older they eat plants, or both movable and
immovable beings.’) (22)

(This paragraph treats of) quadrupeds 2 , terrestrial
animals with five organs of sense, viz. solidungular
animals, biungular animals, multiungular animals,
and animals having toes with nails. (All as in the
last paragraph, only ‘ as long as they are young, they
feed on their mothers’ milk.’) (23)

(This paragraph treats of) reptiles moving on the
breast, (being) terrestrial animals with five organs
of sense, viz. snakes, huge snakes 3 , Asalika, and
dragons 4 . (All as before, but the following passage
is different.) Some bring forth eggs, some bring
forth living young ones ; some come out of the egg
as males, some as females, some as neuters. As
long as they are young, they live on wind. (The
rest as above.) (24)

(This paragraph treats of) terrestrial animals with
five organs of sense, walking on their arms, viz.
iguanas, ichneumons, porcupines, frogs, chameleons,

1 See Uttaradhyayana XXXVI, 173 ; above, p. 223.

2 Compare Uttaradhyayana XXXVI, 180, ibidem.

3 Agagara, literally serpents -which devour goats.

4 Mahoraga. According to the Guzerati gloss these snakes
are a thousand yOxanas long.

Khdras, Gharakdillas*, Vissawbharas 1 2 , rats, man-
gooses, Pai'laiyas, cats, C6has, Afauppaiyas 3 . (The
rest as in the last paragraph.) (25)

(This paragraph treats of) aerial animals with five
organs of sense: birds with membranous wings,
birds with feathered wings, birds with wings in the
shape of a box, and birds (which sit on) outspread
wings 4 . (All as before ; only the following passage
is different): ‘ As long as they are young, they are
hatched by their mothers’ warmth.’ (The rest as
above.) (26)

And again it has been said of old: there are
beings of manifold birth and origin, (&c., all as in
§ 1, down to) growing there on the animate or in¬
animate bodies of manifold movable or immovable
creatures, come forth as parasites 5 . These beings
feed on the humours of various movable and im¬
movable creatures, &c. And the bodies of these
movable and immovable parasites are of manifold
colours, (&c., as above). (27)

In the same way vermin generated in filthy sub¬
stances 6 and in the skin of living animals 7 are to be
treated of. (28, 29)

And again it has been said of old : there are some
beings of manifold birth and origin, (&c., all as in§ 1,

1 Grz'hakflkila, probably identical with grz'hagfllika, a lizard.

2 Vi,rva»zbhara is given in the smaller Petersburg Dictionary
as the name of a scorpion or some similar animal. However, it
must denote here some other animal.

3 This may be /Satushpadika, quadruped; but then the word
must be taken in a restricted sense, perhaps, small quadrupeds.

4 See Uttaradhyayana XXXVI, 187; above, p. 224. Perhaps bee¬

tles and butterflies are intended by the two last kinds ofpakshins?

6 A»usflya = anusfita or anusyftta.

6 Durflvasawbhava. 7 Khuruduga.

sCtrakr/tanga.

down to) growing thereon (or in) the animate or
inanimate bodies of manifold movable or immov¬
able creatures as that (water)-body ', which is pro¬
duced by wind, condensed by wind, and carried along
by wind; it goes upwards, when there is an upward
wind ; it goes downwards, when there is a downward
wind; it goes in a horizontal direction, when there
is a horizontal wind; (its varieties are) hoar-frost,
snow, mist, hailstones, dew, and rain. These beings
feed on the humours of these manifold movable
and immovable creatures, &c. And the bodies of
these (water-lives, viz.) hoar-frost, &c., produced by
manifold movable or immovable creatures, are of
manifold colours, (&c., as above) 1 2 . (30)

And again it has been said of old : some beings,
born in water, (&c., all similar as in § 1, down to)
come forth in water(-bodies) in the water produced
by manifold movable or immovable beings. These
beings feed on the humours of the water(-bodies)
produced by manifold movable and immovable
creatures. (The rest similar as above.) (31)

And again it has been said of old: some beings,
born in water, (&c., all similar as in § 1, down to)
come forth in water-bodies produced by other water-
bodies. These beings feed on the humours of those
other water-bodies produced by water-bodies. (The
rest similar as above.) (32)

And again it has been said of old: some beings,
born in water, (&c., all similar as in § 1, down to)
come forth as movable creatures in the water

1 There is apparently no predicate in this sentence.

2 This paragraph gives the ‘ scientific ’ explanation of the way
by which water-bodies or the bodies of water-lives are produced by
wind.

produced by water-bodies. These beings feed on
the humours of the water(-bodies) produced by
water. (The rest similar as before.) (33)

And again it has been said of old: some beings,
of various birth and origin, (&c., all as in § 1, down
to) come forth as fire-bodies in the manifold animate
or inanimate bodies of movable or immovable
creatures 1 . These beings feed on the manifold
movable or immovable creatures. (The rest similar
as before.)

The remaining three paragraphs are similar (to
those treating of) water-bodies. (34)

(This paragraph treats of wind-bodies in the same
way as the preceding ones treated of fire-bodies; like
it, it consists of four paragraphs). (35)

And again it has been said of old: some beings,
of various birth and origin, (&c., all as in § 1, down
to) come forth, in the manifold animate and inani¬
mate bodies of movable and immovable creatures 2 ,
as earth, gravel, &c. Here the following verses
(from the Uttaradhyayana XXXVI, 74—77) are to
be made use of:

1. Earth, gravel, sand, stones, rocks, rock-salt,
   iron, copper, tin, lead, silver, gold, and diamond ;

2. Orpiment, vermilion, realgar, Sasaka, antimony,
   coral, Abhrapa 7 ala, Abhravaluka ; these are varieties
   of gross (earth-)bodies, and precious stones.

1 E.g. when two bulls or elephants rush upon one another,
sparks of fire are seen issuing from their horns or teeth. Fire is
produced when two pieces of wood or stone are rubbed one against
the other.

2 According to the commentators, earth-bodies are produced in
the shape of precious stones, in the head of snakes, of pearls in the
teeth (sic) of elephants, and so in reeds, &c.

sCtrakr/tanga.

3. Hyacinth, natron, Anka, crystal, Lohitaksha,
   emerald, Masaragalla, Bhu^amdiaka, and sapphire ;

4. Aandana, red chalk, Hawsagarbha, Pnlaka,
   and sulphur; /dandraprabha, lapis lazuli, Ualakanta,
   and Suryakanta.

These beings feed on the humours of these
manifold movable and immovable beings. (The
rest as above.)

The remaining three paragraphs are similar (to
those treating of) water-bodies. (36)

And again it has been said of old: all sorts of
living beings, of manifold birth, origin, and growth,
born in bodies, originated in bodies, grown in bodies,
feeding on bodies, experience their Karman, are
actuated by it, have their form and duration of life
determined by Karman, and undergo changes
through the influence of Karman. This you should
know, and knowing it you will be careful and cir¬
cumspect with regard to your food, and always exert
yourself. (37)

Thus I say.

Lecture 4 — RENUNCIATION OF ACTIVITY

O long-lived (Uambiisvamin) ! I (Sudharman)
have heard the following Discourse from the
Venerable (Mahavira). We now come to the
Lecture called ‘ Renunciation of Activity.’ The
contents of it are as follows:

It is the Self that may 1 not renounce (activity), that
may be accustomed to act, that may adhere to errors,
that may be prone to sin, that may be thoroughly
ignorant, that may be thoroughly stolid 2 , that may not
consider the operations 3 of mind, speech, and body,
that may not avoid and renounce sins.

The Venerable One has said, ‘ He (i. e. the Self)
is uncontrolled, unresigned, does not avoid and
renounce sins, is active, careless, prone to sin,
thoroughly ignorant, thoroughly stolid. Though
a fool does not consider 4 the operations of his mind,
speech, and body, nor does see even a dream 5 ; still
he commits sins 6 . (i)

The opponent says to the teacher: ‘ There can
be no sin, if (the perpetrator of an action) does not
possess sinful thoughts, speech, and functions of the
body, if he does not kill, if he has no internal organ,
if he does not consider the operations of mind,
speech, and body, if he does not see even a dream.’

1 ‘May’ is to render yavi = ^api. This word is used here to
indicate that the reverse is true in other cases. This paragraph
emphasises the Gaina doctrine that the Self or atman is the direct
cause of all actions of an individual being, in opposition to the
Sankhya philosophers who maintain the absolute inactivity of the
purusha, and to the Bauddhas who deny the existence of a separate
atman altogether.

2 Literally, sleeping (sutta = supta).

3 Literally, speeches (vakka = vakya).

4 We ought, perhaps, to translate: if he is not conscious of, &c.

6 I.e. when consciousness is fainter than in a dream.

6 The doctrine of the Gainas is that Karman is the result of the
action of every being, even of those whose intellect or consciousness
is not developed, as with the Sk6ndriyas or beings who possess
but one organ of sense. The opponent, however, maintains that
only conscious actions of intelligent beings bring about Karman.
This question is discussed in the following paragraphs.

S^TRAICR/TANGA.

What is the meaning of the opponent in making
this statement ? ‘ When there is a sinful mind, there
is sin of the mind; when there is sinful speech, there
is sin of the speech ; when there is a sinful body,
there is sin of the body. When one kills, possesses an
internal organ, and considers the operations of mind,
speech, and body, when one sees even a dream, then
there is sin. Only he who has these qualities can
commit sin.’ The opponent goes on to say, ‘ Those
who say: There is sin, though (the perpetrator of an
action) does not possess sinful thoughts, speeches,
and functions of the body, though he does not kill,
though he does not possess an internal organ,
though he does not consider the operations of mind,
speech, and body, and though he does not see even
a dream,—those who say this, are wrong.’ (2)

Here the teacher says to the opponent: ‘ It is
true what I have just said : there is sin, though (the
perpetrator of the action) do not possess sinful
thoughts, (&c., all as above, down to) though he do
not see even a dream.’ ‘ What is the reason there¬
of?’ (The A/£arya says) 1 : ‘The Venerable One
has assigned the six classes of living beings as the
reason : the earth-lives, (&c., all down to) movable
beings. With regard to these six classes of living
beings, the Self does not avoid and renounce sins,
he is wicked and does harm through cruelty: (this
holds good with regard to the five cardinal sins :)
killing of living beings, &c. (and the passions):
anger, &c. (down to) the sin of wrong belief.’ (3)
(The A/££rya says): ‘The Venerable .One has
illustrated this by the example of a murderer:

1 These words here and in the sequel are in Sanskrit; they
probably are a gloss.

BOOK 2 , LECTURE 4 .

a murderer (who hates) a householder or his son or
the king or his servant, resolves, on an occasion
offering, to enter (the victim’s house) and to kill him
when he finds an opportunity 1 . Is not this murderer
who has formed this resolution 2 , (a man) who, day
and night, whether sleeping or waking, is full of
hostility and wrong; who is wicked and does harm
through cruelty ? An unbiassed opponent before
whom this is laid, will answer : Indeed, he is ! ’ (4)

(The A/carya says): ‘ As this murderer who has
formed the above resolution is a man who (&c., all
as in § 4, down to) does harm through cruelty—(and
this holds good with regard to the five cardinal
sins :) killing of living beings, &c. (and the passions:)
anger, &c., (down to) the sin of wrong belief—so it
has been said of him by the Venerable One : he 3 is
uncontrolled, unresigned, he does not avoid and
renounce sins, he is active, careless, prone to sin,
thoroughly ignorant, thoroughly stolid. Though
a fool does not consider the operations of his mind,
speech, and body, nor does see even a dream,
still he commits sins. (5)

As a murderer who entertains (murderous) in¬
tentions towards a householder, &c., is a man who
(&c., all as in § 4, down to) does harm through
cruelty; so an ignorant man who entertains (cruel)
intentions towards all sorts of living beings, is a man

1 The Nagfirguniyas have another reading (where, is not stated
by .Sllinka): If he sees no opportunity, or his proposed victim is
always on his guard, he does not kill him, but he resolves in his
mind: If I get an opportunity, or I find that man off his guard,
I shall certainly kill him.

2 The original repeats the preceding passage in full. I abridge
it here and in the sequel.

3 I.e. every soul, even that of a being with but one organ of sense.

[45] D d

s6trak^/tanga.

who (&c., all as in § 4, down to) does harm through
cruelty. (6)

(An opponent might object): This is no good
reasoning. (For) there are many living beings
which one, during one’s whole life, never saw, nor
heard of, nor cared for, nor took notice of. Towards
these beings, therefore, one cannot (be said to) en¬
tertain (murderous) intentions, nor to be one who,
day and night, whether sleeping or waking, is full of
hostility and wrong, (&c., the rest as in § 4). (7) 1

(The AMrya says) : The Venerable One has
refuted this by two illustrations, one of a sentient
being, the other of a senseless being. The first is
as follows : A sentient being, possessing five organs
of sense and a developed internal organ, may with
regard to the six classes of living beings, viz. earth-
bodies, (all down to) movable beings, impose some
restriction upon himself; (e. g.) that he will meet
his wants, or have them met by others, by means of
earth-bodies only. His intention is : I shall meet my
wants, or have them met by others, by means of
earth-bodies only. His intention is not (to make
use of) this or that (particular earth-body): he meets
his wants, or has them met by others, by means of
earth-bodies in general. With regard to them,

1 .SHanka here makes it clear that the discussion, in the preceding
paragraphs, is carried on in the form of a syllogism of five parts
established in Hindu logics. § 1 contains the proposition, pratfgM,
§ 3 the cause, hfitu, § 4 the exemplification, udahara«a or
drzsh/anta, § g the upanaya or that part which shows that the
hfitu is in the subject of the syllogism, and § 6 the conclusion,
nigamana. We thus see how deeply rooted in, and how genial
to, the mind of the Hindus was the pawHvayavam anumanam
or syllogism of five parts; for the author conforms to it, I dare say,
unintentionally.

BOOK 2 , LECTURE 4 .

therefore, he is uncontrolled, unrestrained, does not
avoid and renounce sins. The same applies to the
remaining five classes of living beings.—Some one
may meet his wants, or have them met by others,
by means of the six classes of living beings. His
intention is : I shall meet my wants, or have them
met by others, by means of the six classes of living
beings ; it is not: by means of some particular
beings. He meets his wants, (&c.) by means of
living beings in general. With regard to them,
therefore, he is uncontrolled, &c. (This holds good
with the five cardinal sins): killing of living beings,
&c., (and with the passions): anger, (&c., all down
to) the sin of wrong belief. The Venerable One
has said that such a creature, ( &c ., all as in § 1, down
to) commits sins. (8)

The illustration of senseless beings is as follows :
Senseless beings, viz. earth-bodies, (&c., all down to)
plants, to which must be added, as a sixth item,
some movable beings, which have no reason nor
consciousness, nor intellect, nor mind, nor speech, in
order to do something, or to have it done by others,
or to consent to others’ doing it; these benighted
creatures (are to be considered as murderers), are
full of hostility and wrong (all as in § 4) 1 against all

1 If the passage were printed in full, the most glaring contra¬
dictions would stare the reader in the face. The cause hereof is
not that the passage cannot correctly be rendered, but that the
authors of the Sutras always make use of set phrases whether all
parts of them suit the case in hand or not. Sometimes we can
avoid downright nonsense by selecting a somewhat different
rendering from what was given in another part of the book; and
so I do in the last sentence of this paragraph. But this is only
a makeshift.

D d 2

sorts of living beings. (This holds good with the
five cardinal sins :) killing of living beings, &c., (and
with the passions, all down to) the sin of wrong
belief. Know this: though these beings have
neither mind nor speech, yet as they cause pain, grief,
damages, harm, and injury, they must be regarded
as not abstaining from causing pain, &c. (9)

Thus even senseless beings are reckoned instru¬
mental in bringing about slaughter of living beings,
(&c., all down to) the sin of wrong belief. Beings,
whatever their origin, who were sentient (in one
existence) will become senseless ones (in another)
and vice versi. Not getting rid of, nor shaking off,
nor annihilating, nor destroying their Karman, the
thoroughly wicked and ignorant wander from the
body of a senseless being into that of sentient ones, or
from the body of a sentient being into that of sense¬
less ones, or from the body of a sentient being into
that of another, or from the body of a senseless being
into that of another. The sentient beings and the
senseless ones, both are wrong in their conduct and
commit sins through cruelty. The Venerable One
has said that such a (creature) is uncontrolled, (&c.,
all as in § 1, down to) commits sins. (10)

(The opponent asks) : ‘ What must one do or
cause to be done, in order to become controlled and
restrained, to avoid and renounce sins ?’ (The A/£arya
answers): The Venerable One has declared that
the cause (of sins) are the six classes of living
beings, earth-lives, &c. As I feel pain, so they do.
Therefore they should not be injured or killed 1 .

1 I here abridge the text which is identical with II, 1, 48 ff.,
P- 35 i-

This constant, permanent, eternal, true Law has
been taught by wise men who comprehend all
things. Thus a monk abstains from (the five
cardinal sins) : slaughter of living beings, &c., (and of
vices, all down to) the sin of wrong belief. He does
not clean his teeth with a tooth-brush, he does not
accept collyrium, emetics, and perfumes. Such
a monk does not act nor kill, he is free from wrath,
pride, deceit, and greed, he is calm and happy.
The Venerable One says that such a (monk) is well
controlled and restrained, does avoid and renounce
sins, is not active, but careful and thoroughly
wise. (11)

Thus I say.

Lecture 5 — FREEDOM FROM ERROR

A very clever (monk) who practises the vow of
chastity, should not adopt the following (heretical)
doctrines, nor behave badly in this religion. (1)

He should not believe that (this world) is with¬
out beginning or without end, eternal or not eternal,
according to the argumentation (of heretics) k (2)
From these alternatives you cannot arrive at

1 The Gainas decide all such questions with the help of the
syadvada, which in an admirable way removes all difficulties;
e.g. the world is eternal as far as that part is concerned which is

S<JTRAK.R7TANGA.

truth; from these alternatives you are, certainly,
led to error. (3)

One should not say : that there will be an end of
beings who (know and) teach the truth 1 ; nor that
all beings are not alike, nor that they shall be in
(perpetual) bondage, or (that the prophets are)
eternal. (4)

From these alternatives you cannot arrive at the
truth, &c. (see verse 3). (5)

One should not say: the guilt of killing small and
great animals is the same, or not the same. (6)
From these alternatives, &c. (7)

One should know that those who accept things
especially prepared for them 2 , will be affected by
demerit (in some cases), or will not be affected
(where it is allowed by scripture). (8)

From these alternatives, &c. (9)

One should not maintain the identity of the
audirika 3 , ah&rika, and karma»a bodies, nor

the substratum of the idea (samanya) ‘ world ’; it is not eternal as
far as its ever-changing state is meant.

1 .Sastara/$, teachers, here those who reach perfection. The
meaning is that the world would become empty if all beings should
reach perfection. This should not be maintained, nor the opposite
opinion, that some beings are qualified for Nirv&«a and others not.

2 Ahakammarci, see p. 131, note 7.

3 The Gainas assume that each individual possesses five bodies:
(1) audarika, or the body that is seen; (2) karma«a, receptacle
of Karman, it is composed of Karman particles; (3) tai^asa,
a body composed of particles of fire, it causes digestion;
(4) aharaka, a subtile body of the soul, with which he goes to
distant places (e.g. when a ^aturda^apfirvin goes to the Kevalin
to clear up some doubt); (5) vaikriya, a subtile body which can
be changed at will. All these ‘ bodies,’ except the first, are what in
common language are called spirits or souls. We have here
a Hindu counterpart of the belief in the plurality of souls shared

that everything cannot everywhere come into exist¬
ence 1 , nor that it can. (io)

From these alternatives, &c. (n)

Do not maintain that the world does not exist,
maintain that it exists. (12)

Do not maintain that Alva and Aflva do not
exist, but that they exist. (13)

Do not maintain that Dharma and Adharma do
not exist, but that they exist. (14)

Do not maintain that bondage and liberation do
not exist, but that they exist. (15)

Do not maintain that virtue and vice 2 do not
exist, but that they exist. (16)

Do not maintain that Asrava and the stoppage of
Asrava do not exist, but that they exist. (17)

Do not maintain that the experiencing of the
effect, and the annihilation of Karman do not exist,
but that they exist. (18)

Do not maintain that activity and non-activity do
not exist, but that they exist. (19)

by many ancient and modern nations. Compare the following
verses quoted in Tylor, Origin of Culture, Chapter XI:

‘ Bis duo sunt homini, manes, caro, spiritus, umbra:
Quattuor haec loci bis duo suscipiunt.

Terra tegit carnem, tumulum circumvolat umbra
Manes Orcus habet, spiritus astra petit.’

I am inclined to believe that the idea of the ahfiraka and
vaikriya .s-ariras is developed from the popular belief that the
soul in sleep leaves the body and travels far away. Compare also
the Sankhya terms vaikrz'ta and tai^asa, Garbe, Die Sazrakhya-
Philosophie, pp. 236, 249.

1 According to the commentator this is said against the Sankhya
philosophy, for as everything is an effect of Prakrz'ti, and Prakrzti is
present everywhere, everything may come into existence everywhere.

2 Purayam and papam. The one is the good Karman (jubham
karmapudgalam); the other, the bad.

StjTRAKiJ/TANGA.

Do not maintain that anger and pride do not
exist, but that they exist. (20)

Do not maintain that deceit and greed do not
exist, but that they exist. (21)

Do not maintain that love and hate do not exist,
but that they exist. (22)

Do not maintain that the fourfold Circle of Births
does not exist, but that it exists. (23)

Do not maintain that there are no gods and god¬
desses, but that there are. (24)

Do not maintain that there is no such thing as
perfection and non-perfection, but that there is such
a thing. (25)

Do not maintain that there is no place exclusively
reserved for those who attain to perfection, but that
there is such ’. (26)

Do not maintain that there are no pious and
wicked men, but that there are. (27)

Do not maintain that there is no such thing as
good and bad, but that there is good and bad. (28)
The theory will not work that (a man is always)
good, or (always) bad. The wrongly instructed
.Srama^as do not comprehend the (soul’s) bondage 1 2
(through Karman). (29)

(Do not assert) that everything is imperishable, or
full of pains, nor that criminals should be put to
death or not be put to death; one should not speak
in this way. (30)

Do not assert that those men are well-behaved
monks who lead a pure life, and that those others
lead an impure life. (31)

1 See Uttaradhyayana XXXVI, 62, 63, p. 212.

2 Vera = vaira, explained karmabandha.

A wise monk should not say: we get alms (from
this householder) or we do not ; but he should
improve his chances for final liberation 1 . (32)

A monk should conform himself to these opinions
taught by the Uinas, and wander about till he reaches
final liberation. (33)

Thus I say.

Lecture 6 — Ardraka

Gosala.

‘ Listen, Ardraka 3 , to what (Mahivira) has done.
At first he wandered about as a single monk; but
now he has surrounded himself by many monks, and
teaches every one of them the Law at length. (1)

1 Santimagga»? kz v<aha6 = ^intim 4 rga»? kz \rim haySt.

2 The commentators relate a romantic story about prince
Ardraka, which need not be repeated here. Suffice it to say that
he became monk, and after many adventures held the disputation
which forms the subject of our lecture. After having vanquished
his opponents, he was about to join Mah&vlra, when a newly-tamed
elephant broke his chain, rushed on him, but just in front of him
went down on his knees and paid him reverence. King St$-
»ika witnessed this scene, and wondered how the elephant could
have broken his chains. Ardraka replied that it was still more
strange that a man could break the fetters which worldliness had
fastened upon him. The whole story must be very old, for it is
epitomised in ten g&tMs by the author of the Niryukti.—The names
of the opponents not stated in the text of the verses are supplied
from the commentaries.

3 This name is spelt either Ardra or Ardraka, Adda in Prakrft.

4io

sffTRAKR/TANGA.

1 The inconstant man has decided upon this mode
of life 1 : to stand up in a crowd of men, surrounded
by monks, and to teach his doctrines for the benefit
of many people. Therefore his former and his
present life are not of a piece. (2)

‘ Either to live as a single mendicant (was right
conduct) or his present life; therefore both do not
agree with each other.’

A

Ardraka.

“ His past, present, and future lives agree with each
other; for he is really always single and alone (though
he be now surrounded by many followers). (3)

“ For if a Sramana or Brahma^a who causes peace
and security, comprehends the nature of movable
and immovable living beings and explains it in
a crowd numbering thousands, he realises single¬
ness, remaining in the same mental condition as
before 2 . (4)

“ It is no sin to teach the Law, if (he who teaches
it) is patient and resigned, subdues his senses, avoids
bad speech, and uses virtuous speech. (5)

“He who (teaches) the great vows (of monks) and
the five small vows (of the laity 3 ), the five Asravas
and the stoppage of the Asravas, and control, who
avoids Karman in this blessed life of .Srama^as, him
I call a Sramana.” (6)

1 According to the commentators, GdrSla intimates that Mahavira
had found it very inconvenient to live alone, because he was then
exposed to many injuries; so he set up as a Tirthakara.

2 Taha/We = tath&r/£a. Ar£a is here explained as equal to
lSfyti.

3 Awuvrata. They are a modification of the great vows,
intended for the laity. See Bhandarkar’s Report, p. 114.

Gd-sdla.

(‘ As your Law makes it no sin for Mahavira to
surround himself by a crowd of disciples), so accord¬
ing to our Law an ascetic, who lives alone and
single, commits no sin if he uses cold water, eats
seeds, accepts things prepared for him, and has inter¬
course with women.’ (7)

A

Ardraka.

“ Know this : those who use cold water, eat seeds,
accept things especially prepared for them, and have
intercourse with women, are (no better than) house¬
holders, but they are no .SramaTzas. (8)

“ If those who eat seeds, use (cold) water, and have
intercourse with women, are admitted to be .Srama-
nas, then householders too are 6rama^as; for they
do the same things ’. (9)

“ Monks who eat seeds and use cold water, who
beg alms as a means of living, will, though they
leave their relations, be born again and again, and
will not put an end to mundane existence.” (10)

Gd^ala.

‘ In making this statement you blame all philo¬
sophers alike! ’

Ardraka.

“ Every philosopher praises his own doctrines and
makes them known, (n)

“ 6rama^as and Brahma^as blame one another
when they teach (their doctrines). (The truth, they

1 I.e. if the characteristic mark of a 6"rama«a is to wander about
without a companion, and to bear all sorts of hardship, then house¬
holders are included in this definition; for some of them also
wander about without a companion and bear the same hardships.

4X2

St) TRA KRZTAN G A.

say,) is all on their side; there is none on that of
the opponents. But we blame only the (wrong)
doctrines and not at all (those who entertain
them). (12)

“ We do not detract from anybody because of his
personal qualities; but we make known the path
pointed out in our creed. I have been taught the
supreme, right path by worthy, good men. (13)

“ If a well-controlled man, afraid of injuring any
movable or immovable living beings, above, below,
or on earth, condemns (evil deeds), he does not at
all blame (anybody) in this world.” (14)

Gosala.

‘ Out of fear your . 5 rama?za will not stay in houses
for travellers or in public garden-houses; for in
such places he would meet with many clever people,
with lower or nobler men, with talkative or silent
ones. (15)

‘ He will not stay there because he fears lest some
monks, wise, well instructed, learned men, who are
well versed in the sacred texts and their meaning,
should put questions to him.’ (16)

Ardraka.

“ Doing nothing without a purpose, nor without
consideration, neither on the behest of the king
nor from fear of anybody, he answers questions
or not (according to the circumstances); but he
(answers) worthy people with a definite purpose (in
his mind) 1 . (17)

1 As the commentators explain: he is actuated by the Karman,
by virtue of which he has become a prophet (tirthakaranama-
karman); and this Karman must take effect and so be annihi¬
lated.

“ He, the wise man, impartially teaches (the Law)
whether he goes (to his pupils) or not; because un¬
worthy men have fallen from the true faith, he does
not go to places (frequented by them).” (18)

Gbsala.

‘As a merchant desirous of gain (shows) his wares
and attracts a crowd to do business, in a similar way
(acts) the .SramaTza GVMtrfputra. This is what I think
and calculate about it.’ (19)

Ardraka.

“ (Mah&vira) acquires no new (Karman), he anni¬
hilates the old, avoiding wrong opinions; and thus
the saviour said to others : Herein is contained the
vow (leading to) Brahman (i. e. Moksha); this is
the gain which a Aramawa is desirous of. Thus
I say. (20)

“ A merchant kills living beings and desires pro¬
perty ; not leaving his kinsmen, he attracts a crowd in
order to do business. (21)

“ Desiring riches and addicted to sensuality, mer¬
chants wander about to earn their living. But we
(say) that they are passionately fond of pleasures,
unworthy, and desiring the enjoyment of love. (22)

“They do not abstain from slaughter and the
acquirement of property, they are in bondage and
full of wickedness; and their gain of which you
spoke, will be the endless Circle of Births and pains
manifold 1 . (23)

“ They do not always make profit, nor does it last

1 AehS or wSdhiL According to Ailtinka it is = na iha: ‘not
even here (do they find the profit they seek).’ I think it may be
the Prakrzt of anekadhS. It may, however, stand for sn6ht^, in
which case the meaning would be: love’s (reward will be) pain.

4x4 SUTRAKJU TANGA.

for ever; they meet with both results (success and
failure) in their quest of gain b The profit (of the
teacher), however, has a beginning, but no end ; the
saviour and sage shares his profit (with others). (24)
“ Him who kills no (living beings), who has com¬
passion on all creatures, who is well grounded in the
Law, and causes the truth of the Law to be known,
him you would equal to those wicked men! This
is the outcome of your folly.” (25)

A Buddhist 1 2 .

‘ If (a savage) thrusts a spit through the side of
a granary 3 , mistaking it for a man ; or through a
gourd, mistaking it for a baby, and roasts it, he will
be guilty of murder according to our views. (26)

‘ If a savage 4 puts a man on a spit and roasts him,
mistaking him for a fragment of the granary ; or a

1 Vayanti te d6 vi gu«e*dayammi = vra^anti tS dvav api
gurcav udaye. The usual reading adopted by the commentators
is gureo for gu ne. They translate: vadanti te dvau vigata-
gurcddayau bhavata iti: (the experts) say that both (kinds of
profit) are without value and duration. It is obvious that this
interpretation is wrong.

2 Ardraka after having put down Gdsala is met, on his way to
Mahavira, by Buddhists who engage him in the following dis¬
cussion.

3 Pi«»agapi»<fi. The commentators explain piwraaga
(= piwyfika) by khala, and pi»rfi by bhinnaka (?) or jakala.
•SilSnka gives the following explanation. During a struggle with
savage men (m\§kkha.) some one runs away and throws his cloak off
on a granary. An enemy in pursuit of that man mistakes it for
him and takes hold of it, together with the part of the granary.—
This interpretation looks absurd; but it will appear not so if we
remember that granaries are beehive-shaped reservoirs made of
sun-baked mud or wattle and mud; compare Grierson, Bihar
Peasant Life, p. 17.

4 Milakkhu = mlfi£^a.

baby, mistaking him for a gourd, he will not be
guilty of murder according to our views. (27)

‘ If anybody thrusts a spit through a man or a baby,
mistaking him for a fragment of the granary, puts him
on the fire, and roasts him, that will be a meal fit
for Buddhas to break fast upon. (28)

‘ Those who always feed two thousand worthy
monks, acquire great merit 1 and become powerful
gods in Arfipa (dhatu) 2 .’ (29)

Ardraka.

“ Well-controlled men cannot accept (your denial
of) guilt incurred by (unintentionally) doing harm to
living beings. It will cause error and no good to both
who teach such doctrines and who believe them. (30)
“ A man who knows the nature of movable and
immovable living beings, above, below, and on earth,
who is afraid of injuring them and abstains from
wicked deeds, may speak and act (in accordance
with our Law); he will not be guilty of any (sin). (31)
“ It is impossible to mistake (a fragment of the
granary) for a man ; only an unworthy man can say
it. How can (the idea of a man) be produced by
a fragment of the granary ? Even to utter this is an
untruth. (32)

“ Do not use such speech by means of which
you do evil; for such speech is incompatible with
virtues. No ordained (monk) should speak empty
words 3 . (33)

1 Pu««akhandha = puwyaskandha.

2 Aroppa. This is apparently derived from Arupa as rendered
in the text. Arupadhatu is the highest heaven of the Buddhists ;
compare Burnouf, Le Lotus de la Bonne Loi, p. 807.

3 Urala = udara, here explained nissara, void of sense.

sOtrakrttanga.

“ Oh ! you have explored this subject; you have
thoroughly examined the consequences of acts 1 of
living beings ; your (fame) reaches the Eastern and
Western oceans; you view (the universe as if) it
stood on the palm of your hands ! (34)

“ Thoroughly examining the consequences of acts
of living beings, (our monks) have found out a pure
way of sustaining life. It is a maxim 2 of the monks
of our creed 3 , that nobody who lives by secret sins 4 ,
should lay down the Law. (35)

“A man who always feeds two thousand worthy
monks, does not control himself, and will be blamed
in this world like a man with bloody hands. (36)

“ They kill a fattened sheep, and prepare food for
the sake of a particular person; they season the meat
with salt and oil, and dress it with pepper. (37)
“You are irreligious, unworthy men, devoted to
foolish pleasures, who say that partaking heartily of
this meat you are not soiled by sin. (38)

“ All who partake of such food, commit sins in
their ignorance; but the wise do nothing of the
kind. Even to utter it is an untruth. (39)

“ In compassion to all beings, the seers, the
{rK&trzputras 5 , avoid what is sinful; afraid of it, they
abstain from food especially prepared for them. (40)
“ They abstain from wicked deeds, afraid of injur¬
ing living beings, and do no harm to any creature;
therefore they do not partake of such food. This is
a maxim of the monks of our creed. (41)

1 Arcubhae = anubhaga^, explained karmavip&ka.

2 Anudharma.

3 Iha sawyatanam, who control themselves in this (creed of
the Gainas).

4 vOannapaddpagdvin.

6 I.e. the Gainas.

“(Having reached) this perfection 1 in the Law of
the Nirgranthas and standing firm in it, one should
live without deceit 2 . The awakened sage who is
endowed with all virtues thereby obtained very
great fame.” (42)

A V£dic Priest.

‘ Those who always feed two thousand holy 3
mendicants, acquire great merit and become gods.
This is the teaching of the Veda.’ (43)

Ardraka.

“He who always feeds two thousand holy cats 4
(i.e. Brahma^as), will have to endure great pains in
hell, being surrounded by hungry (beasts). (44)

“He who despises the Law that enjoins compas¬
sion, and praises the Law that permits slaughter, and
who feeds but a single unprincipled man, even if he
be a king, will go to darkness 5 , and not to the
gods.” (45)

A V£ddntin 6 .

‘ Both of us follow (very much the same) Law;
we stood firm in it, and shall do so in the time to
come; (we believe that) virtue consists in good
conduct, and that knowledge (is necessary for libera¬
tion) ; and with regard to the Circle of Births there
is no difference between us. (46)

1 SamSdhi. 2 A«ihS. 3 Snataka, cf. Manu XI, 1.

4 Kulllaya = kula/a, explained margAra. Another explana¬
tion is : who live (ilaya) in houses.

6 Nisaw, literally, night.

6 Ailthka calls this opponent an Ekada»(fin, and ascribes to him
the views of the Sankhya philosophy. But it is evident from the
sequel that he is a VSdantin, as the commentators admit in their
comment on the next verse.

[ 45 ]

e e

4 i8

stiTRAICR/TANGA.

‘ (But we assume) an invisible, great, eternal, im¬
perishable, and indestructible Soul, who excels all
other beings in every respect, as the moon excels
the stars.’ (47)

Ardraka.

“(If there were but one Soul common to all beings)
they could not be known (from one another), nor
could they experience different lots ; there would not
be Brahma/zas, Kshattriyas, Vabyas, and Ahdras 1 ,
insects, birds, and snakes; all would be men and
gods. (48)

“ Those who do not know all things by Kevala
(knowledge), but who being ignorant teach a Law
(of their own), are lost themselves, and work the
ruin of others in this dreadful, boundless Circle of
Births. (49)

“ Those who know all things by the full Kevala
knowledge, and who practising meditation teach
the whole Law, are themselves saved and save
others. (50)

“You have, in your mind, made equal both those
who lead a blameable life, and those who in this
world practise right conduct. Friend, you are de¬
luded.” (51)

A Hastitcipasa 2 .

‘ Every year we kill one big elephant with an
arrow, and live upon it in order to spare the life
of other animals.’ (52)

1 Pessa = preshya, literally, servants or slaves.

2 The Hastitipasas are thus named from the fact that they kill
an elephant and live upon its flesh for a whole year or for six
months, as .Silanka adds, explaining thus the words avi ya (api ka)
after %amvakkhax&na. The Hastitapasas are mentioned in a list of
the different Tapasas in the Aupapatika Sutra, ed. Leumann, § 74.

Ardraka.

“ If every year you kill but one animal without
abstaining from sin, though you are not guilty of
the slaughter of other creatures, there is little
difference between you and a householder. (53)

“ If a man kills every year but one animal, and
lives (in other respects) as a AamaKa, he is un¬
worthy, and works his perdition. Such men will
not become K£valins.” (54)

A (monk) who has achieved his religious perfection
through the instruction of the Awakened One k and
stands firm in it, who guards himself in the threefold
way (i. e. with regard to thoughts, words, and acts),
and who possesses the things requisite for crossing
the immense ocean of existence, may preach the
Law. (55)

Thus I say.

Lecture 7 — nAlanda

At that time, at that period, there was a town of
the name Ra^agrfhait was rich, happy, thriving,
&c. 2 Outside of RafUgrfha, in a north-eastern

' Buddhassa &«ai.

2 This ‘ &c. ’ refers to the typical description of towns. Our text
contains only the first words of the description, but the Aupapa-
tika Sfitra, § 1, gives it at length.

E e 2

StJTRAKR/TANGA.

direction, there was the suburb Nalandi; it contained
many hundreds of buildings, &C . 1 (i)

In that suburb Nilandi there was a householder
called Lepa; he was prosperous, famous; rich in
high and large houses, beds, seats, vehicles, and
chariots; abounding in riches, gold, and silver;
possessed of useful and necessary things; wasting
plenty of food and drink; owning many male and
female slaves, cows, buffaloes, and sheep; and in¬
ferior to nobody. (2)

This householder Lepa, a follower of the 6rama#as,
comprehended (the doctrine of) living beings and
things without life, (&c., all as in II, 2, 76, p. 382,
down to the end of the paragraph). (3)

This householder Lepa possessed, in a north¬
eastern direction from the suburb Niland&, a bath¬
ing-hall, called 6eshadravya 2 ; it contained many
hundreds of pillars, was beautiful, &c. In a north¬
eastern direction from this bathing-hall Veshadravya,
there was a park called Hastiyama. (Description of
the park 3 .) (4)

And there in some house the Venerable Gautama
was staying. The venerable (man) was in the
garden, and so was Udaka, the son of Pea'Mla,
a Nirgrantha and follower of Panva 4 , of the Medarya
Gotra. He went there where the Venerable Gautama
was, and said: ‘ O long-lived Gautama, I want to
ask you about a point (of faith); O long-lived one,

1 I cannot tell where the full description occurs.

z - The name denotes: the rest of materials, i. e. the hall which
was built with the materials not used (in building the house), the
well-known ‘few remaining bricks.’

3 The text is given in the Aupapatika Sutra, § 3.

4 Compare the Twenty-second Lecture of the Uttaradhyayana.

please explain it to me so as it has been taught (by
the Tirthakara).’ And the Venerable Gautama spoke
thus to Udaka, the son of PAf/fcila : “Well, long-lived
one, I shall see about it, when I have heard and
understood (your question).” And Udaka, the son of
Pda^Mla, spoke thus to the Venerable Gautama : (5)

• O long-lived Gautama, there are N irgrantha
  ■Sramawas, called Kumaraputras, who profess your
  creed; they make a zealous 1 householder, a follower
  of the .SYamaTzas, renounce injury to movable beings
  except on the order (from an established authority),
  as the householder caused one of the captured
  thieves to be set free 2 . Those who make this
  renunciation, make a bad renunciation; those who
  cause this renunciation to be made, cause a bad
  renunciation to be made; in causing another to
  make this renunciation, they annul their own allega¬
  tion 3 . Why do I say this ? Beings belong to the
  Circle of Births; though they be (now) immovable
  beings, they will (some time) become movable ones,
  or though they be (now) movable beings, they will
  become immovable ones ; when they leave the bodies

1 Uvasampanna.

2 These words seem to refer to an apologue told by the
commentator: King Ratnarekhara of Ratnapura, once making
a pleasure trip, issued an order that nobody should remain in the
town. Six brothers disobeyed, were brought before the king, and
sentenced.to death. Their father in vain implored the king to spare
them, or to spare five, four, three, two of his sons. At last the
king consented to pardon the eldest son, at which the old father
rejoiced.—The six sons are likened to the six classes of living
beings. As a householder cannot altogether abstain from injuring
them, as monks do, he is content to abstain from injuring movable
beings or animals.

3 Viz. that by abstaining from slaughter of living beings they kill
no living beings.

S^TRAKK/TANGA.

of immovable beings, they will be born in bodies of
movable ones, and when they leave the bodies
of movable beings, they will be born in bodies of
immovable ones. When they are born in bodies
of immovable beings, it is no sin to kill them. (6)

‘(But if theymake him renounce) injury to creatures
which are, for the time being, movable beings, except
on the order (from an established authority)—as the
householder caused one of the captured thieves to
be set free—(if they take this vow), those who make
this renunciation, make a good renunciation; those
who cause this renunciation to be made, cause a good
renunciation to be made; in causing another to
make this renunciation, they do not annul their
own allegation. Though in this way 1 a correct
expression is found, some (monks) from anger or
greed cause the householder to make the renunciation
(without the necessary restriction). Is not this our
interpretation right ? O long-lived Gautama, do you
approve of it ? ’ (7)

And Gautama spoke thus to Udaka, the son of
Pe^/zala: “O long-lived Udaka, we certainly do not
approve of it. The .Srama/zas or Brahmawas who
say thus, speak thus, declare thus, and explain thus,
do not speak as dramawas or Nirgranthas, they
speak noxious speech. They mislead laymen. They
make void all vows undertaken for sparing particular
living beings 2 . Why do I say this ? Beings belong

1 I.e. by specifying the movable beings as beings which are
movable ones for the time being.

2 E.g. if a man vows to kill no IMhmawa (and does not add the
restriction ‘for the time being’), he may kill no man or animal
whatever; for the soul of that man or animal may, in the past, have
been embodied in a Brthmarca.

to the Circle of Births; though they be (now) im¬
movable beings, they will (some time) become
movable ones, (&c., all as in § 6, down to) when
they leave the bodies of movable beings, they will
be born in the bodies of immovable ones. When
they are born in the bodies of movable beings,
it is a sin to kill them.” (8)

And Udaka, the son of PetfMla, spoke thus:
‘Which beings do you call movable beings ? movable
ones or others ? ’

And Gautama spoke thus to Udaka, the son of
P&/Mla: “O long-lived Udaka, what you call
beings which are, for the time being, movable
ones, we call movable beings; and what we call
movable beings, you call beings which are, for the
time being, movable ones. Both expressions are
equal, and mean the same thing. O long-lived
one, why do you think it more correct to say : beings
which are, for the time being, movable ones; and
why do you think it incorrect to say: movable
beings, that you censure the one expression, and
applaud the other ? This your interpretation is not
right. (9)

“And the Venerable One has spoken thus: Some
men there are who say: we cannot, submitting to
the tonsure, renounce the life of a householder and
enter the monastic state, but we shall gradually
conform to the G6tra (i. e. community of the monks).
Accordingly they make known the limits 1 , fix the
limits, determine the limits (beyond which they will
not go in the enjoyment of worldly goods); and

1 Literally, the number. A sample of such vows is given in the
beginning of the Uvasaga Dasao, see Hoernle’s edition, § 16 if.

S^TRAICR/TANGA.

renounce injury to movable beings, except on the
order 1 (of an established authority)—as the house¬
holder caused one of the captured thieves to be set
free. And this turns out to their benefit, (io)

“ Movable beings are called so, when they get this
character 2 through the taking effect of the Karman
relating to movable beings. But when their duration
of life as movable beings comes to its close, the
(soul), embodied in a movable being, leaves its life
as such and becomes embodied in an immovable
being. Immovable beings are called so, when they
get this character through the taking effect of the
Karman relating to immovable beings. But when
their duration of life as an immovable being comes
to its close, the (soul), embodied in an immovable
being, leaves its life as such and takes again
a new form of existence; they are (then) called 3
animated beings, (animals) of large bodies, or of
long life.” (n)

And Udaka, the son of P&d/ia\a., spoke thus to
the Venerable Gautama: ‘ Is there not a chance,
that a follower of the Arama;«as, though he has
renounced slaughter of but one class of living
beings, ceases altogether to injure any 4 ? Why do

1 Abhiyoga. Ailanka enumerates four kinds of abhiyoga:
ga«a-, bala-, devata-abhiydga, and gurunigraha.

2 Nama, literally, name.

3 They are called (vuManti = u^yant£) is apparently equi¬
valent with: they get the name (nama); ‘ name,’ however, means
in ( 9 aina and Bauddha terminology as much as ‘ the nature of the
thing.’ The words of the text, therefore, come to mean : ‘ they
become or are animated beings,’ &c.

4 The question discussed in the following paragraphs is whether,
at some future time, all movable beings in the Samara might not
die out, and none but immovable beings be left. This idea is
combated at great length by G mtama.

I say this ? Beings belong to the Circle of Births,
though they be (now) immovable beings, they will
(some time) become movable ones, and though they
be movable beings, they will become immovable
ones. When they leave the bodies of immovable
beings, all are born in bodies of movable ones, and
when they leave the bodies of movable beings, all
will be born in bodies of immovable ones. When
they are born in bodies of immovable beings, they
may be killed 1 .’ (12)

And the Venerable Gautama spoke thus to Udaka,
the son of Pet//£ala: “ O long-lived one, we 2 do not
admit what you say; viz. that there is a chance that
a follower of the ^rama^as should cease to do injury
to any kind of living beings. Why do we say this ?
Beings belong to the Circle of Births, (&c., all as
above, down to) when they are born in bodies of
movable beings, it is a sin to kill them. They are
called animated beings, (animals) of large bodies,
or of long life. There are always a great many
animate beings, (the slaughter of) which a follower
of the .Sramawas must renounce, there are none,
(the slaughter of) which he need not renounce. If
he ceases, or has done with, or has given up (injuring)
the large class of movable beings, his renunciation is

1 The meaning is, that at some future time movable beings may
have ceased to exist, since they are all born as immovable beings,
and vice versd. If the latter is the case, a layman, who abstains
from killing animals, practically does injury to no being whatever;
if the former is the case, he cannot transgress his vow even if he
would.

2 The text has the Sanskrit word asmikam, of which the com¬
mentator alleges that it was thus pronounced by all people in
Magadha, compare note 2, p. 358.

sfjTRAKR/TANGA.

good. What you or somebody else says, that there
is a chance of a layman’s ceasing to do an injury
altogether, by renouncing slaughter of one kind
of beings; this interpretation of yours is not
right.” (?3)

The Venerable One 1 gave an illustration : “ I put
a question to the Nirgranthas : O long-lived ones,
(suppose) there be some men who have made the
following declaration: ‘ I shall not inflict punishment
on those who, submitting to the tonsure, renounce
the life of a householder and enter the monastic
state; but I shall inflict punishment on those who
lead a domestic life.’ Some Wama^a, who for four
or five years, or for six or ten years—the period
may be shorter or longer—has wandered about in
the land, returns to domestic life. Now answer me:
does the man break his word when he puts to death
this (renegade) householder ? ” 1 Certainly not! ’ “It
is just the same with a follower of the 6rama»as,
who has renounced injury to movable beings, but
not to immovable ones. If he kills immovable
beings, he does not transgress his vow. This you
acknowledge, O Nirgranthas, this you must acknow¬
ledge!” (14)

The Venerable One gave another illustration:
“ I put a question to the Nirgranthas. O long-lived
Nirgranthas, (suppose) there be householders or
sons of householders, born in respectable families,
who come to you for instruction in the Law. Ought
they to be instructed in the Law?” ‘Yes, they
should.’ “ When they have learned and under¬
stood this Law, will they say: this creed of the

1 Gautama.

BOOK 2 , LECTURE 7. 427

Nirgranthas is true, supreme, excellent, full of
virtues, right, pure, it removes doubts, it is the
road to perfection, liberation, Nirvana; it is free
from error and doubts, it is the road of those who
are free from all misery; those who adopt it will
reach perfection, (&c., all down to) put an end to
all misery; exerting ourselves we shall control our¬
selves with regard to all kinds of living beings.—
Will they speak thus?” ‘Yes.’ “ Should such men
be admitted to the order?” ‘Yes, they should.’
“Should such men be instructed in the discipline
and kept to attend to religious instruction?” ‘Yes,
they should.’ “ Do they renounce injury to every
living being?” ‘Yes, they do.’ “Now (suppose)
one of these men who lead such a life, after wander¬
ing about in the land for four or five years, or for
six or ten years—the period may be shorter or
longer—returns to domestic life. Will this man
(still) abstain from doing injury to every living
being?” ‘No.’ “The same man 1 who at first (as
a householder) had not renounced injury to every
living being, who afterwards has renounced, and
who now does not renounce injury to every living
being, did at first not control himself, did so after¬
wards, and does not so now. As long as he does
not control himself, he does not renounce injury to
every living being 2 . This you acknowledge, O
Nirgranthas, this you must acknowledge ! ” (15)

The Venerable One gave (another) illustration:
“ I put a question to the Nirgranthas. O long-lived

1 Se ge se £nve, literally, his soul.

2 Here the last sentence but one of the preceding paragraph
ought to be repeated. But there is no trace of it in my MSS. or
the commentary.

sfjTRAKR/TANGA.

Nirgranthas, (suppose) there be monks or nuns of
other sects, who come to you for instruction in the
Law, (all as before, down to) attend to religious in¬
struction.” 1 Yes, they should.’ “ Is it lawful to eat
with such men ? ” ‘ Yes, it is.’ “Now (suppose) some
of these people who lead such a life, (&c., all as before,
down to) return to domestic life. Is it lawful to eat
with them then ? ” ‘No, it is not 1 .’ “The same man
with whom to eat was not lawful at first, was lawful
afterwards, and is not lawful now, was no 6rama»a
at first, was a Yramawa afterwards, and is no Yramawa
now. It is not lawful for Nirgrantha Yramawas to
eat together with him. This you acknowledge, O
Nirgranthas; this you must acknowledge!” (16)
And the Venerable One spoke thus : “ There are
some followers of the Yrama»as, who have made this
declaration: we cannot, submitting to the tonsure,
renounce the life of a householder and enter the
monastic state, but we shall strictly observe the
Posaha on the fourteenth and the eighth days of
each fortnight, (on the new-moon, and) full-moon days,
we renounce gross ill-usage of living beings, grossly
lying speech, gross taking of things not given, (un¬
lawful) sexual intercourse, (unlimited) appropriation
of property; we shall set limits to our desires in the
two forms and in the three ways 2 . They will also
make the following renunciation: ‘ neither do nor
cause anything (sinful) to be done for my sake.’

1 No ins&tthe. sama///ie; I think the Sanskrit of this phrase,
which is not explained by the commentator, is no ayam arthaA
samarthaA.

2 Viz. ‘ I will not do it, nor cause it to be done, either in thought
or in word or in deed.’ Compare Uvasaga Dasao, Hoernle’s edition,

§ 13 ff-

Having (on Posaha-days) abstained from eating,
drinking, bathing, and using beds or chairs, may
they, on their decease, be said to make a (righteous)
end of their life ? ” ‘ Certainly, they do make such

an end of their life.’ “ They are called animated
beings, (&c., all as in § 13, down to) this interpretation
of yours is not right.” (17)

The Venerable One spoke thus : “ There are some
followers of the Vramawas, who have made this
declaration: we cannot, submitting to the tonsure,
renounce the life of a householder and enter the
monastic state; we also cannot strictly observe the
Pdsaha on the fourteenth and the eighth days of
each fortnight, (on the days of new-moon) and
full-moon ; but while we are preparing ourselves for
death by fasting 1 , we shall abstain from food and
drink without longing for the end; we shall renounce
all ill-usage of living beings, all lying speech, all
taking of things not given, all sexual intercourse, all
property, (saying): ‘ neither do nor cause anything
(sinful) to be done for my sake.’ (All the rest as in
the preceding paragraph.)” (18)

And the Venerable One spoke thus : “ There are
some men of great desires, great undertakings, &c. 2 ,
who do not abstain from all ill-usage of living beings,
(&c., down to) from all property. During the whole
time, from their taking the vows of a follower of the
.Sramawas till their death, they abstain from injury
to living beings. Then they die; in their next
existence they experience their Karman, and receive
an evil lot. (The rest as before.)” (19)

And the Venerable One spoke thus : “ There are

1 Sa« 16 ha«a i ^Msa 7 za,g'Msiya.

2 See II, 2, 61.

some men of no desires, no undertakings, who abstain
from all ill-usage of living beings, (&c., down to) from
all property. During the whole time, from their
taking the vows of a follower of the .Sramawas till
their death, they abstain from injury to living beings.
Then they die; in their next existence they ex¬
perience their Karman, and receive a happy lot.
(The rest as before.)” (20)

And the Venerable One spoke thus : “ There are
some men of few desires, few undertakings, who
abstain from ill-usage of one sort of living beings,
(&c., down to) from one sort of property. During
the whole time, (&c., the rest as in the last para¬
graph).” (21)

And the Venerable One spoke thus : “There are
some men who live in woods, in huts, near villages,
or practise some secret rites, who are not well con¬
trolled, do not well abstain (from slaying) all sorts of
living beings. They employ speech that is true and
untrue at the same time: do not beat me, beat others,
(&c., all as in II, 2, 21, down to) having died at their
allotted time, they are born in some places inhabited
by Asuras 1 and evil-doers. And when they are
released therefrom, they will be born deaf and dumb
or blind. They are called animated beings, (&c., the
rest as in § 13).” (22)

And the Venerable One spoke thus: “ There are
some beings of a long life, which a follower of
the .Srama^as abstains from injuring through life.
They die after him. They are called animated
beings, (&c., the rest as in § 13).” (23)

1 Asuriya. Ailanka here offers a second explanation of this
word, viz. asurya, where no sun ever shines.

(The two next paragraphs treat in exactly the
same way of beings of an equally long life, which die
simultaneously with him, and of beings of a short
life, which die before him.) (24, 25)

And the Venerable One spoke thus: “There are
some followers of the Arama^as, who have made
this declaration: we are not able to strictly observe
the P6saha-days, but we are able, when preparing
ourselves for death by fasting, to abstain from food
and drink without longing for the end. The vow of
such a man is the Samayika DcAavakadka 1 : (he
declares) in the morning: (I shall travel) only thus
or thus far in an eastern, western, southern,
northern direction. He renounces injury to all
beings : I shall cause peace and security to all sorts
of living beings.

“Within those (limits) the movable living beings,
which the follower of the 5 rama%as abstains from
injuring till his death, will leave their life, and will
then be born, within the same limits, as movable
living beings, which the follower of the Arama^as
abstains from injuring till his death. With regard to
them the follower of the Arama^as has made a good
renunciation. They are called animated beings, (&c.,
the rest as before). (26)

“The movable beings within those limits, &c. 2 , will,

1 The De^avakajika ‘ consists in drawing closer or contracting
every day the limits already laid down (in accordance with the
Guwavratas) to the range of one’s travels,’ &c. The Guwavrata
referred to is the Digvirati, i.e. ‘ to lay down a limit beyond which
one shall not travel in the different directions, or a limit as to the
countries one shall visit for the acquisition of wealth.’ From
Bhandarkar Report, p. nqf. The explanation in the commentary
materially agrees with the above.

2 The original repeats the phrases of the preceding paragraph.

after their death, be born within the same limits as
immovable beings, from injuring which without
a purpose the follower of the vSrama^as abstains till
death, but not with a purpose \ (&c., the rest as
before). (27)

“ The movable beings within those limits, &c., will,
after their death, be born, beyond those limits, as
movable or immovable beings, (&c., the rest as
before). (28)

“ The immovable beings within those limits, &c.,
will, after their death, be born, within the same
limits, as movable beings, (&c., the rest as be¬
fore). (29)

“The immovable beings within those limits, &c.,
will, after their death, be born, within the same limits,
as immovable beings, (&c., the rest as before). (30)

“ The immovable beings within those limits, &c.,
will, after their death, be born, beyond those limits,
as immovable beings, (&c., the rest as before). (31)

“The movable and immovable beings beyond those
limits, &c., will, after their death, be born, within
those limits, as movable beings, (&c., the rest as
before). (32)

“The movable and immovable beings beyond those
limits, &c., will, after their death, be born, within
those limits, as immovable beings, (&c., the rest as
before). (33)

“ The movable and immovable beings beyond those
limits, &c., will, after their death, be born, beyond

I abridge them as far as possible, and give the full text only where
it differs from that of § 26.

1 This clause comes always after the words ‘ immovable beings ’
down to § 34.

those limits, as movable and immovable beings, (&c.
the rest as before).” (34)

The Venerable One spoke thus: “ It has never
happened, it does not happen, nor will it ever happen,
that all movable beings will die out and become
immovable ones, nor that all immovable beings die
out and become movable ones. Since movable and
immovable beings never die out, there is no chance,
as you or somebody else say, that a layman ceases
to do injury altogether by renouncing slaughter of
one kind of beings; this interpretation of yours is
not right.” (35)

And the Venerable One spoke thus : “ If (a man)
who has been instructed in right knowledge, faith,
and conduct for the avoidance of sins, blames
a (righteous) .Sramawa or Brahma/za though he is
well disposed towards them, he effects the loss of his
merit for another world; but if he does not blame
them, he heightens the purity of his merit for
another world.”

On this Udaka, the son of Peaf/zala, took no
further notice of the Venerable Gautama and was
about to return in the direction in which he had
come. (36)

And the Venerable One spoke thus: “O long-
lived Udaka, he who has learned from a 5 rama«a
or Brihmawa whomsoever even one noble religious
truth, and considers himself thereby furthered with
regard to his peace and happiness, will respect,
acknowledge, praise, salute, honour, reverence, and
worship him even as a blessed and holy deity or
sacred shrine.” (37)

Then Udaka, the son of P&fMla, spoke thus to
the Venerable Gautama: ‘ As I had not before
[ 45 ] F f

StjTRAKJWTANGA.

known, heard, understood, and comprehended these
words, I did not believe in the meaning (of your
words), which I had never perceived nor heard nor
understood nor appreciated, and which were never
explained nor defined nor delivered nor made clear
to me, nor pondered over by me. But now, Reverend
Sir, as I do know, &c., these words which I have
perceived, heard, &c., I believe, accept, and approve
of their meaning. It is just as you say! ’ (38)

Then the Venerable Gautama spoke thus to Udaka,
the son of P 6 a 7 zala : “ Believe it, sir ; accept it, sir ;
approve of it, sir ; it is just as we have said.” Then
Udaka, the son of Pea%ila, spoke thus to the Vener¬
able Gautama: ‘ I desire, Reverend Sir, in your
presence to pass from the creed which enjoins four
vows 1 , to the creed which enjoins the five great vows
and the Pratikramawa 2 .’ (39)

Then the Venerable Gautama went with Udaka,
the son of PetfMla, to the Venerable Ascetic Mahi-
vira. Then Udaka, the son of PetfMla, solemnly
circumambulated the Venerable Ascetic Mahavira
three times from the left to the right, and having
done so he praised and worshipped him, and then he
spoke thus: ‘ I desire, Reverend Sir, in your presence
to pass from the creed which enjoins four vows, to
the creed which enjoins the five great vows and the
Pratikrama«a. May it so please you, beloved of the

1 See above, p. 121, note 2. In this way the creed of Parjva is
characterised in contradistinction to that of Mahavira.

2 ‘ Pratikramawa is the expiation of sins ... by means of
Nindana Garhawa, A 16 /£an&, and other processes. Nindanais
condemning the sinful act or repenting of it to oneself; Garhawa
is doing the same before a Guru; and Alo/iana is making a con¬
fession of it to the Guru.’ Bhandarkar, Report, p. 9, note J.

gods, do not deny me!’ Then, in the presence of
the Venerable Ascetic Mahavira, Udaka, the son of
PedMla, passed from the creed which enjoins four
vows, to the creed which enjoins the five great vows
and the Pratikrama^a. (40)

Thus I say.

Colophon

Source: Hermann Jacobi, trans., Jaina Sutras, Part II: The Uttarādhyayana Sūtra and the Sūtrakṛtāṅga, Sacred Books of the East, Vol. 45 (Oxford: Clarendon Press, 1895). Public domain.

Scribal note: Text extracted from the SBE Vol. 45 plain-text source (Internet Archive). OCR artifacts — running page headers, character substitutions, inline page numbers, and SBE signature marks — have been silently stripped. Jacobi's scholarly footnotes appear inline as in the original printing.

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