Jaina Sutras Part I, passage 1594

' Reverence to the Arhats and Bhagavats ; to the Adikaras, the Tirthakaras, the perfectly-enlightened ones ; to the highest of men, the lions among men, the flowers among mankind 2 , the Gandhahastins among men ; to the highest in the world, the guides of the world, the benefactors of the world, the lights of the world, the enlighteners of the world ; to the givers of safety, to the givers of sight, to the givers of the road, to the givers of shelter, to the givers of life, to the givers of knowledge 3 ; to the givers of the law, the preachers of the law, the lords of the law, the leaders of the law, the universal emperors of the best law ; to the light, the help, the shelter, the refuge,* the resting-place, the possessors of unchecked know-

Jaina Sutras Part I, passage 1501

1 I.e. acting, commanding, consenting,, either* in the past or the present or the future.

Jaina Sutras Part I, passage 1878

are no interpreters of dreams ; Ndbhi, the patriarch, himself interprets them). (207)

Jaina Sutras Part I, passage 331

The (living) world is afflicted, miserable, diffi- cult to instruct, and without discrimination. In this world full of pain, suffering by their different acts, see the benighted ones cause great pain, (i) See ! there are beings individually embodied (in earth ; not one all-soul). See ! there are men who

Jaina Sutras Part I, passage 1366

A monk or a nun should not ease nature in a place where the householders or their sons have sown, sow, or will sow rice, beans, sesamum, pulse, or barley. (10)

Jaina Sutras Part I, passage 845

But when they recognise these things as more than once worked, as twice, thrice worked, then they may accept them, if they get them ; for they are pure and acceptable. (6)

Jaina Sutras Part I, passage 1041

When in the night or twilight a mendicant, to ease nature, leaves the door open, a thief, watching for an occasion, might enter. It is not meet for the mendicant to say : This thief enters or does not enter, he hides himself or does not hide himself, he creeps in or does not creep in, he speaks or does not speak ; he has taken it, another has taken it, it is taken from that man ;. this is the thief, this is the accomplice, this is the murderer, he has done so 1 . The householder will suspect the ascetic, the men-

Jaina Sutras Part I, passage 923

have met and come together, where an offering is thrown on the ground, they should, in case there be a byway, avoid them and not go on straight (i)

Jaina Sutras Part I, passage 496

4 The words of the original read like a trish/ubh in disorder; the same is the case with a different reading quoted by the commentator.

Jaina Sutras Part I, passage 1189

* Literally, non-speech. The commentary has the terms used in the translation, which are taken from the Vaweshika philosophy. But It is well known that many Gainas have adopted and written on the Valreshika philosophy, and that the Gainas themselves maintain

Jaina Sutras Part I, passage 235

Another argument which offers itself for fixing the period of the composition of the sacred books, is the language in which they are written. But, unfortunately, it is not at all clear whether the sacred books have been handed down in that lan- guage in whiph they were composed, or in that in which they were pronounced, and transcribed in later generations, accord- ing to the then current idiom, till Devarddhi's edition put an end to the modernising of the language of the sacred books.

Jaina Sutras Part I, passage 559

Many are not attached to something in this world, they are not attached to it among these (house- holders). He is a wise man who has heard and understood the word of the learned ones. Without partiality the law has been declared by the noble ones. As I have destroyed here 1 the connection with the world, so is the connection elsewhere diffi- cult to destroy.

Jaina Sutras Part I, passage 659

the actions against living beings, in the regions above, below, and on the surface, everywhere and in all ways a wise man neither gives pain to these bodies, nor orders others to do so, nor assents to their doing so. Nay, we abhor those who give pain to these bodies. Knowing this, a wise man should not cause* this or any other pain (to any creatures). Thus I say. (5)

Jaina Sutras Part I, passage 25

With profoundest reverence for Dr. S. Radhakrishnan, President of India, who inspired us for the task; our deep sense of gratitude for Dr. C. D. Deshmukh & Dr. D. S. Kothari, for encouraging assistance; esteemed appreciation of UNESCO for the warm endorsement of the cause; and finally with indebtedness to Dr. H. Rau, Director, Max Muller Bhawan, New Delhi, in procuring us the texts of the Series for reprint, we humbly conclude.

Jaina Sutras Part I, passage 1099

1 One past preterite participle vim//Aumya is left out in the translation, as I do not know its meaning.

Jaina Sutras Part I, passage 1124

A monk or a nun, knowing that a boat will cross the river, should, after having received the owner's permission, step apart, examine their outfit, put aside their provender, wipe their body from head to heels, reject the householder's food, and putting one foot in the water and the other in the air 2 , they should circumspectly enter the boat. (14)

Jaina Sutras Part I, passage 1120

the Varvara, Sarvara, Pulindra, &c.; the non-Aryans are those who live not in the 36 countries.

Jaina Sutras Part I, passage 1653

imitating the sound of big and large rain-clouds, penetrated the whole inhabited world. It was highly delightful through curling, scented fumes of black aloe, the finest Kundurukka and Turushka, burning frankincense and other perfumes. It (shed) conti- nuous light, was white, of excellent lustre, delighting the best of gods, and affording joy and pleasure. (44)

Jaina Sutras Part I, passage 1592

1 Ka</aga, tudfiya, keftra. Ka/aka is the well-known kahkaua, tru/ika is explained by bdhurakshikd, keyfira by ahgsu/a. The last two are bracelets worn on the upper arm.

Jaina Sutras Part I, passage 1706

After this the Kshatriya Siddhirtha rose from his throne, went to the Kshatriyi^l TrLrali behind the curtain, and addressed her thus : (84)

Jaina Sutras Part I, passage 706

1 There is no finite verb in this sentence, nor any word which could supply its place. The old Gaina authors were so accustomed to surround their meaning with exclusions and excep- tions, and to fortify it with a maze of parentheses, that they some- times apparently forgot to express the verb, especially when they made use of fragments of old verses, as in the present <^ase.

Jaina Sutras Part I, passage 256

8 Geschiedenis van het Buddhisine in Indie, ii, p. 266 note.

Jaina Sutras Part I, passage 387

A man who carelessly conducts himself, who killing, cutting, striking, destroying, chasing away, frightening (living beings) resolves to do what has not been done (by any one) him his relations with whom he lived together, will first cherish, and he will afterwards cherish them. But they cannot help thee or protect thee, nor canst thou help them or protect them. (3)

Jaina Sutras Part I, passage 1201

A monk or a nun should not say : ' The god l of the sky! the god of the thunderstorm! the god of lightning ! the god who begins to rain ! the god who ceases to rain ! may rain fall or may it not fall ! may the crops grow or may they not grow ! may the night wane 01 may it not wane ! may the sun rise or may it not rise ! may the king conquer or may he not conquer!' They should not use such speech. (12)

Jaina Sutras Part I, passage 1949

* Why has it been said that the Venerable Ascetic Mahavira commenced the Pa^usan when a month and twenty nights of the rainy season had elapsed ?' (i)

Jaina Sutras Part I, passage 511

1 Because true knowledge of one thing is inseparable from true knowledge of all things. * I. e. he heaps up karman. 9 And accordingly avoids wrath.

Jaina Sutras Part I, passage 61

Mahavira and Buddha. But Kftnika or, as the Buddhists call him, A^&ta^atru l , his son by ATellani, the Videhan lady, showed no favour to the Buddhists in the earlier part of his reign ; only eight years before Buddha's death he became his patron. We should go wrong in believing him to have sincerely been converted. For a man who avowedly murdered his father 2 , and waged war against his grand- father 3 , is not likely to have cared much about theology.

Jaina Sutras Part I, passage 378

There are jumping beings which, coming near wind, fall into it. Some, certainly, touched by wind, shrivel up ; those which shrivel up there, lose their sense there ; those which lose their sense there, die there. (4)

Jaina Sutras Part I, passage 316

But whatever may be the age of the several parts of the Kalpa Sfttra, it is certain that this work has been held in high esteem by the Gainas for more than a thousand years. It therefore deserves a place in this collection of translations from the Sacred Books of the East.

Jaina Sutras Part I, passage 2012

1 The whole of the seventeenth rule holds good not only for the rainy season, but also for the rest of the year (rrtubaddhak&la).

Jaina Sutras Part I, passage 285

They do not read like a logical discussion, but like a sermon made up by quotations from some then well-known sacred books. In fact the fragments of verses and whole verses which are liberally interspersed in the prose text go far to prove the correctness of my conjecture ; for many of these c disjecta membra ' are very similar to verses or Padas of verses occurring in the Sutrakrztariga, Uttaradhyayana, and Da^avaik&lika Stitras.

Jaina Sutras Part I, passage 237

The differences of spelling refer chiefly to the retention, omission, or attenuation of single consonants between vowels, and the retention of the vowels e,o, before two consonants, or their change in i, u. It is hardly possible that the different spellings of a word should all correctly represent the pronunciation of that word at any given time, e.g. bhtita, bhtiya; udaga, udaya, uaya; lobha, loha 1 , &c.

Jaina Sutras Part I, passage 1156

The Kevalin says : This is the reason : Walking there, the mendicant might stumble or fall down ; when he stumbles or falls down, he might get hold of trees, shrubs, plants, creepers, grass, copsewood, or sprouts to extricate himself. He should ask travellers who meet him, to lend a hand ; then he may circumspectly lean upon it and extricate himself; so he may cir- cumspectly wander from village to village. (15)

Jaina Sutras Part I, passage 1822

In that period, in that age the Venerable Ascetic Mah&vlra lived thirty years as a householder, more than full twelve years in a state inferior to perfec- tion, something less than thirty years as a Kevalin, forty-two years as a monk, and seventy-two years on the whole.

Jaina Sutras Part I, passage 1729

1 The passage in brackets seems to be a later addition ; for it is wanting in my oldest MS., and the commentator says that it was not seen in many books. The occurrence of the astrological term exaltation (u/fca=ityo>/ia) in this passage proves it to be inserted after 300 A.D. For about that time Greek astrology had been intro- duced in India, as I have shown in my dissertation : De Astrologiae Indicae *Hora' appellatae originibus, Bonn, 1872.

Jaina Sutras Part I, passage 868

Svho uses what 1 has been prepared for him, or is mixed up with living beings, or has been bought or stolen or taken, though it was not to be taken, nor was it given, but taken by force. (6)

Jaina Sutras Part I, passage 1647

* This passage may also be translated : standing on a lotus filled with pollen, of excellent workmanship.

Jaina Sutras Part I, passage 943

cool too hot food, &c., by blowing or fanning with a winnowing basket or fan or a palm leaf or a branch or a part of a branch or a bird's tail or a peacock's tail or a cloth or a corner of a cloth or the hand or the mouth, they should, after consideration, say (to the householder or his wife) : ' O long-lived one ! (or, O sister !) do not blow or fan the hot food, &c., with a winnowing basket, &c.; but if you want to give it me, give it as it is/ After these words the other might give it after having blown or fanned it with a winnowing basket, &c. ; such-like food they should not accept, because it is impure and unac- ceptable. (5)

Jaina Sutras Part I, passage 722

He who is indifferent and wishes for the destruc- tion of karman, should continue his contemplation. Becoming unattached internally and externally, he should strive after absolute purity. (5)

Jaina Sutras Part I, passage 672

4 Bodies increase through nourishment, they are frail in hardships/ See some whose organs are failing (give way to weakness).

Jaina Sutras Part I, passage 877

* O long-lived .SVama/za ! (let us meet) in the garden, or in the sleeping-place, in the night or in the twi- light/ Luring him thus by his sensuality (she says) :

Jaina Sutras Part I, passage 2027

Therakappa is said to mean 'old monks/ for young and strong ones must pluck out their hair every four months. It usually denotes the conduct of ordinary monks, in opposition to the Cri/ta- kappa ; if taken in this sense, the whole passage is made out to mean that even one who, because of sickness of his scalp, is dis- pensed from tearing out his hair, must do it in the rainy season, for then the precept is binding both for Ginakalpikas and Sthavira- kalpikas.

Jaina Sutras Part I, passage 124

The Buddhists have also Eight Precepts (a////angasila), of which the first five (pa^asila) are binding on every Buddhist, while the rest are only recommended to pious laymen 1 :

Jaina Sutras Part I, passage 1918

Uttarabalissaha Ga/^a, which was di- vided into four 6akhas :

Jaina Sutras Part I, passage 552

When he has become zealous for the law, he should never be careless, knowing pain and pleasure in their various forms. Men act here on their own motives; it has been declared that they suffer for their own sins. Neither killing nor lying, he should (patiently) bear (all unpleasant) feelings when affected by them. That man is called a true monk. (2)

Jaina Sutras Part I, passage 1246

Hearing and perceiving such talk, the mendicant should, after consideration, say : O long-lived one ! (or, O sister !) do not wipe or rub it with perfume, &c. If you want to give it me, give it, such as it is!'

Jaina Sutras Part I, passage 645

With due consideration preaching the law of the mendicants, one should do no injury to one's self, nor to anybody else, nor to any of the four kinds of living beings. But a great sage, neither injuring nor injured, becomes a shelter for all sorts of afflicted creatures, even as an island, which is never covered with water. (4)

Jaina Sutras Part I, passage 2045

Animals, eight kinds of, n. Ahka, a certain posture, 187. Ano^g-a 4 , daughter of Mahavira, 193. Antara^ika (Antari^iya), name of

Jaina Sutras Part I, passage 1696

addressed with utmost courtesy the interpreters of dreams : (69)

Jaina Sutras Part I, passage 1698

When the interpreters of dreams had heard and perceived this news from the Kshatriya Siddhdrtha, they glad, pleased, and joyful, &c. fixed the dreams in their minds, entered upon considering them, and conversed together. (73)

Jaina Sutras Part I

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