Jaina Sutras Part I, passage 1304

the householder's hand or his vessel ; for it is impure and unacceptable. (2)

Jaina Sutras Part I, passage 1232

A monk or a nun should not accept any very ex- pensive clothes of the following description : clothes made of fur, fine ones, beautiful ones ; clothes made of goats' hair, of blue cotton, of common cotton, of Bengal cotton, of Pa//a, of Malaya fibres, of bark fibres, of muslin, of silk; (clothes provincially called) Desaraga, Amila, Ga^ala, PhAliya, Kdyaha ; blankets or mantles. (4)

Jaina Sutras Part I, passage 1968

9. A monk who during the Pa^^usan eats one meal every day, is allowed to accept all (permitted) drinks. A monk who during the Pag^usan eats one meal on every second day, is allowed to accept three kinds of drinks : water used for watering flour, sesamum, or rice 3 . A monk who eats one meal

Jaina Sutras Part I, passage 1717

Then the Venerable Ascetic Mah^vira, knowing that such an internal, &c. (see 90, down to) idea had occurred to the mind of his mother, lie quivered a little. (93)

Jaina Sutras Part I, passage 1010

One who has adopted one of these seven rules for begging food or drink should not say : ' These reverend persons have chosen a wrong rule, I alone

Jaina Sutras Part I, passage 1637

6. And the moon : ^vhite as cow-milk, foam, spray of water, or a silver cup, glorious, delighting heart and eyes, full, dispelling the compact darkness of the thick- est wilderness, whose crescent shines at the end of the two halves of the month, opening the blossoms of the groups of Nymphaeas, adorning the night, resem- bling the surface of a well-polished mirror. She was of a white hue, like a flamingo, the stars' head- ornament, the quiver of Cupid's arrows, raising the waters of the ocean, burning as it were disconsolate

Jaina Sutras Part I, passage 784

Whatever different seats and couches have been told, whatever have been used by the great Hero, these resting-places are thus detailed 1 , (i)

Jaina Sutras Part I, passage 1541

If a creature with a tongue tastes agreeable or disagreeable tastes, it should not be attached, &c., to them. (The rest as above. Substitute taste and tongue.)

Jaina Sutras Part I, passage 1912

had four disciples of the K^yapa gotra : a. Goddsa, founder of the Godisa Ga#a 2 ,

Jaina Sutras Part I, passage 1559

He for whom there is no bondage whatever in this world, and besides in the two (other continents, or heaven and hell), is indeed a (monk needing) no support and no standing place; he has quitted the path of births. (12)

Jaina Sutras Part I, passage 862

But when he perceives that all have received their due share, and are enjoying their meal, he should address 1 the householder s wife or sister or daughter- in-law or nurse or male or female servant or slave } and say : ' O long-lived one ! (or, O sister !) will you give me something to eat ?' After the3e words of the mendicant, the other may bring forth food, &c., and give it him. Such food, &c., whether he beg for it or the other give it, he may accept ; for it is pure and acceptable. (4)

Jaina Sutras Part I, passage 642

A saint 2 , with right intuition, who cherishes compassion for the world, in the east, west, south, and north, should preach, spread, and praise (the faith), knowing the sacred lore 3 . He should pro- claim it among those who exert themselves, and those who do not 4 , among those who are willing to hear (the word), (2)

Jaina Sutras Part I, passage 2056

Brahma^as and Sramajzas, 38, &c. Brahmasundari, name of a nun,

Jaina Sutras Part I, passage 1411

If he wipes or rubs the mendicant's body, &c. 2 (see 2-8 down to) if he perfumes or fumigates it with any sort of incense, (i i)

Jaina Sutras Part I, passage 1031

* Hira**e suvae. The commentators explain these two words, which are synonyms in the later language, as 'raw and wrought gold, or coined gold/ I translate 'gold and silver/ because the distinction of the commentators seems rather far- fetched, and because silver would be missed in enumerations like the present one.

Jaina Sutras Part I, passage 1796

4 A place in Va^rabhtimi according to the commentaries. * P&pS, the middle town Pdpl

Jaina Sutras Part I, passage 1891

; (222) twelve thousand six hundred and fifty professors ; (223) twenty thousand male and forty thousand female disciples who had reached perfection ; (224) twenty-two thousand nine hundred sages in their last birth, &c. (225)

Jaina Sutras Part I, passage 439

Pleasures are difficult to reject, life is difficult to prolong. That man, certainly, who loves pleasures, is afflicted (by their loss), is sorry in his heart, leaves his usual ways, is troubled, suffers pain. The far- sighted one who knows the world, knows its inferior part (hell), its upper part (heaven), its side-long part (the state of brute beasts). He who knows the relation (of human affairs, viz.) that he who desires for the world is always turned round (in the saw- s&ra), is called among mortals a hero, who liberates those who are fettered. (4)

Jaina Sutras Part I, passage 1050

bark, trees, wood or charcoal are being worked, houses on burial-places, rooms for retirement near the place of sacrifice 1 , empty houses, hill-houses; caves, stone -houses, or palaces. He should say to those reverend persons who live in such -like places as workshops, &c., together with other guests : ' O long-lived one ! you sin by living in a place frequented by other sectarians/ (8)

Jaina Sutras Part I, passage 102

More marked still is the difference with regard to Tirthakara, meaning prophet with the Gainas, but founder of an heretical sect with the Bauddhas. What then may be safely inferred from the peculiar choice which either sect made from these epithets and titles? That the Gainas borrowed them from the older Buddhists ? I think not. For if these words had once been fixed as titles, or gained some special meaning beyond the one warranted by etymology, they could only have been adopted or rejected.

Jaina Sutras Part I, passage 1406

One should neither be pleased with nor prohibit the action of another which relates to one's self, and produces karman.

Jaina Sutras Part I, passage 395

1 Samauvse#asi (tti bemi) is taken by the commentators for the second person, which always occurs before tti bemi, but nowhere else. I think si belongs to tti bemi, and stands for se= asau.

Jaina Sutras Part I, passage 1697

'O beloved of the gods, the Kshatriy#l TrisalS, was just on her couch, &c. (see 32, down to the end). (70 and 71) What to be sure, O beloved of the gods, will be the result portended by these four- teen illustrious great dreams ?' (72)

Jaina Sutras Part I, passage 165

Though a monk is allowed to carry a water vessel besides his alms-bowl, still it is thought more meritorious to have but one bowl.

Jaina Sutras Part I, passage 1874

In that period, in that age, in the fourth month of summer, in the seventh fortnight, the dark (fort- night) of Ashdd%n on its fourth day, the Arhat /frshabha, the Ko^c ian, descended from the great Vimdna called Sarvatrthasiddha, where he had lived for thirty-three Sagaropamas, here on the continent Cambtidvipa, in Bharatavarsha, in Ikshvkubhtimi, and in the middle of the night, &c., he took the form of an embryo in the womb of Marudevi, wife of the patriarch 2 Ndbhi. (206)

Jaina Sutras Part I, passage 362

About this he is informed when he has understood, or heard from the Revered One or from the monks, the faith to be coveted. There are some who, of a truth, know this (i.e. injuring) to be the bondage, the delusion, the death, the hell. For this a man is longing when he destroys this (body of a plant) by bad and injurious doings, and many other beings, besides, which he hurts by means of plants, through his doing acts relating to plants. Thus I say. (5)

Jaina Sutras Part I, passage 75

9 This period of his life is the subject of a sort of ballad incorporated in the AHranga Sfltra (I, 8).

Jaina Sutras Part I, passage 1890

at their head; (217) four thousand seven hundred and fifty sages who knew the fourteen Pftrvas, &c.; (218) nine thousand sages who were possessed of the Avadhi knowledge; (219) twenty thousand Kevalins; (220) twenty thousand six hun- dred sages who could transform themselves ; (221) twelve thousand six hundred and fifty sages of vast intellect, &c.

Jaina Sutras Part I, passage 598

1 It is impossible to express the nature of liberation in words, since it cannot be reached even by the mind. * Oesso^a, he who is free from love and hate. I.e. liberation, or the state of the liberated Support, pati/- is the body or karman.

Jaina Sutras Part I, passage 1227

A monk or a nun wanting to get clothes, may beg for cloth made of wool, silk, hemp, palm-leaves, cotton, or Arkatftla, or such -like clothes. If he be a youthful, young, strong, healthy, well-set monk, he may wear one robe, not two ; if a nun, she should possess four raiments, one two cubits broad, two three cubits broad, one four cubits broad 2 . If one does not receive such pieces of cloth, one should afterwards sew together one with the other, (i)

Jaina Sutras Part I, passage 1502

A Nirgrantha is careful in his walk, not careless 1 . The Kevalin assigns as the reason, that a Nirgrantha, careless in his walk, might (with his feet) hurt or displace or injure or kill living beings. Hence a Nirgrantha is careful in his walk, not careless in his walk.

Jaina Sutras Part I, passage 485

Here now the hero, knowing the bondage, Knowing sorrow, should restrain himself. Having risen to birth among men, He should not take the life of living beings.

Jaina Sutras Part I, passage 1760

1 Abhogika. It is inferior to the Avadhi knowledge. In a quo- tation it is said that (the knowledge) of the Nairayikas, Devas, and Tlrthakaras does not reach the Avadhi ; it is total with them, but with others only partial.

Jaina Sutras Part I, passage 1837

The Arhat P&nrva, the people's favourite, clever, with the aspirations of a clever man, of great beauty, controlling his senses, lucky, and modest, lived thirty years as a householder. Then the Lauk&ntika gods, following the established custom, addressed him with these kind, pleasing, &c., sweet, and soft words: (155)

Jaina Sutras Part I, passage 416

* I.e. the Sa/ws&ra, represented under the idea of a lake or slough, in the mud of which the worldly are sinking without being able to reach the shore.

Jaina Sutras Part I, passage 1780

1 Each of these birds has one body, two necks, and three legs.

Jaina Sutras Part I, passage 883

a Mdi//Aaw sawph&se, no evaw karegg, i. e. mtr*'sth&naw samspr&et, na eva#* kuryat: mStr/sthana is somewhere ex- .plained karmopadanasthana.

Jaina Sutras Part I, passage 702

A male or female mendicant eating food &c. should not shift (the morsel) from the left jaw to the right jaw, nor from the right jaw to the left jaw, to get a fuller taste of it, not caring for the taste (of it) aspiring to freedom from bonds. Penance suits him. Knowing what the Revered One has declared, one should thoroughly and in all respects conform to it. (2)

Jaina Sutras Part I, passage 1996

1 6. There are these eight classes of small things which a mendicant ought diligently to perceive, observe, and inspect, viz. living beings, mildew, seeds, sprouts, flowers, eggs, layers, and moisture.

Jaina Sutras Part I, passage 1595

8 These words are variously and always somewhat fancifully in- terpreted. One explanation is ascribed to the Aupanishadikas, whom I do not remember to have found noticed anywhere else in (?aina books.

Jaina Sutras Part I, passage 184

The worship of Krishna seems to have been popular during the first centuries of the development of the Gaina creed ; for the Gainas have reproduced the whole history of Krishna, with small alterations, in relating the life of the twenty-second Tfrthakara, Arish/a- nemi, who was a famous Ydava.

Jaina Sutras Part I, passage 1530

A Nirgrantha does not eat and drink too much, nor does he drink liquors or eat highly-seasoned dishes. The Kevalin says : If a Nirgrantha did eat and drink too much, or did drink liquors and eat highly- seasoned dishes, he might, &c. A Nirgrantha, &c.

Jaina Sutras Part I, passage 2028

According to the interpretation I have followed the words sa/#vaAarie v& therakappe are a sort of colophon to the rules 17-2 2, and indicate that these rules apply to Sthavirakal- pikas, but not exclusively (va), as some apply to Ginakalpikas also. The phrase sa#*va&Mariya therakappa occurs also at the beginning of 62, and has there a similar meaning.

Jaina Sutras Part I, passage 278

For speaking of the mangala or auspicious sen- tence which, according to a current theory, must occur at the beginning, in the middle, and at the end of each work, Siianka points out as such the first sentence of the first lesson of the first lecture, the first sentence of the fifth lesson of the fifth lecture, and the latter half of the i6th verse in the fourth lesson of the eighth lecture of the first book.

Jaina Sutras Part I, passage 698

a As in the preceding lesson a man who cannot conquer his sen- suality, is permitted to commit suicide (by hanging himself, &c.), in order to put an end to his trials and temptations, so in this lesson a man whose sickness prevents him from persevering in a life of austerities, is permitted to commit suicide by rejecting food and drink. This is called bhaktapanapratyakhyanamukti. It seems therefore to have been regarded as leading to final liberation (mukti).

Jaina Sutras Part I, passage 1994

* How has this been said, Sir?' 'Seven plkces which retain the moisture have been declared : the hands, the lines in the hand, the nails, the top of the nails, the brows, the under lip, the upper lip, 1

Jaina Sutras Part I, passage 1792

two in Bhadrikd, one in labhlkS, one in Pamta- bhtimi 4 , one in 6rdvasti, one in the tqwn o

Jaina Sutras Part I, passage 1591

There he saw in the continent (Sambftdvtpa, in Bh&rata- varsha, in the southern half of Bharata, in the brah- manical part of the town Kudagrma, the Venerable Ascetic Mahivtra taking the form of an embryo in the womb of the Br&hma#l Devdnandd of the G&landha- r&ya#a gotra, wife of the Br&hma^a 7?zshabhadatta of the gotra of Kod&la ; and glad, pleased, and joyful in his mind, delighted, extremely enraptured, with a heart widening under the influence of happiness, with the hair of his body bristling and erect in their pores like the fragrant flowers of Nlpa when touched by rain-drops, with his eyes and mouth open like full- blown lotuses, with his excellent, various 1 , trembling bracelets, with diadem and earrings, his breast lighted up by necklaces, wearing long and swinging orna- ments with a pearl pendant the chief of the gods rose

Jaina Sutras Part I, passage 254

In that case we should not go wrong in placing the date of the canon somewhat later, under the patriarchate of Sthfllabhadra, i. e. in the first part of the third century B. c.

Jaina Sutras Part I, passage 497

who recognises the truth (stated above) and destroys sinfulness (thinks) :

Jaina Sutras Part I

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