Jaina Sutras Part I, passage 243

Compared with the common Vaitaliya verses of Sanskrit literature, a small number of which occur already in the Lalita Vistara, the VaitaUya of the SOtrakr/tdnga must be considered to represent an earlier form of the metre. Again, ancient Pali works seem to contain no verses in the Aryd metre ; at least there is none in the Dhammapadam, nor have I found one in other works. But both the A^&r&nga and Sutrakr/tdhga

Jaina Sutras Part I, passage 314

* The rites are described and the hymns given in a modern work called ^TaturvimsatitiAhankara^am p%a, a MS. of which belongs to the Deccan College,

Jaina Sutras Part I, passage 260

Now we should as* a rule be careful in crediting any tradition about some lost book or books of great antiquity, because such a tradition is frequently invented by an author to furnish his doctrines with an authority from which they rpay be derived. But in our case, there are no grounds for suspecting the correctness of so general and old a tradition as that about the Purvas. For the Angas do not derive their authority from the Pfirvas, but are believed to be coeval with the creation of the world. As a fraud, the tradition about the Pftrvas would therefore be unin- telligible ; but accepted as truth, it well falls in with our views about the development of the aina literature. The name itself testifies to the fact that the PQrvas were superseded by a new canon, for pOrva means former,

Jaina Sutras Part I, passage 241

But we can fix the date of the Gaina literature between still narrower limits by means of the metres employed in the sacred books. I am of opinion that the first book of the A/frarariga Sutra and that of the Stitrakrztdnga SOtra may be reckoned among the most ancient parts of the Siddhcinta ; the style of both works appears to me to prove the correctness of this assumption. Now a whole lesson of the Sutrakrztariga S&tra is written in the Vaitaliya metre.

Jaina Sutras Part I, passage 557

is no such danger). Knowing that that which is well understood is well practised, man ! with thy eyes on the highest go>d, be victorious (in control). Among such men only is real Brahmanhood. Thus I say. (4) I have heard this, and it is in my innermost heart ; and the freedom from bonds is in your innermost heart. He who has ceased (to have worldly attach- ments), the houseless, suffers with patience a long time.

Jaina Sutras Part I, passage 1961

7. In householders' families which are converted, devoted, staunch adherers (to the law), and honour, praise, and permit (the visits of monks), Sthaviras, during the Pa^gusan, are not allowed to ask, ' Sir, have you got such or such a thing ?' if they do not see it.

Jaina Sutras Part I, passage 1035

Some householders are of clean habits and the mendicants, because they never bathe, are covered with uncleanliness ; they smell after it, they smell badly, they are disagreeable, they are loathsome. Hence the householders, with regard to the mendicant, put off some work which otherwise they would have done before, and do some work which otherwise they would have put off.

Jaina Sutras Part I, passage 65

The following table gives the names of the relations of Mah^vira, or, as we should call him when not speaking of

Jaina Sutras Part I, passage 1272

The same rule holds good when many mendicants borrow for a short time clothes, and return after stay- ing abroad for one, &c., days. All should be put in the plural. (3)

Jaina Sutras Part I, passage 1596

ledge and intuition who have got rid of unrighteous- ness ; to the conquerors and the granters of conquest, the saved aYid the saviours, the enlightened and the enlighteners, the liberated and the liberators, to the all-knowing ones, the all-seeing ones, to those who have reached the happy, stable, unstained, infinite, unperishable, undecaying place, called the path of perfection, whence there is no return ; reve- rence to the rinas who have conquered fear.

Jaina Sutras Part I, passage 627

2 A^ela, literally, unclothed. But it has that meaning only when it is applied to a ^-inakalpika. A ^inakalpika is a monk who wears no clothes and uses the hollow of the hand for an alms-bowl. The only implements he has are the broom (ra^oharawam) and the piece of cloth which the monk places before the mouth while speaking, in order to prevent insects from getting into his mouth (mukhavastrika).

Jaina Sutras Part I, passage 408

* Sa#/pu#fta;ft=:sampftr?ia#i, lit. complete, i.e. the complete end of human existence is enjoyment of the world.

Jaina Sutras Part I, passage 1950

* Because at that time the lay people have usually matted their houses, whitewashed them, strewn them (with straw), smeared them (with cowdung), levelled, smoothed, or perfumed them (or the floor of them), have dug gutters and drains, have fur- nished their houses, have rendered them comfort-' able, and have cleaned them. Hence it has been said that the Venerable Ascetic Mahavira com- menced the Pa^usan when a month and twenty nights of the rainy season had elapsed/ (2)

Jaina Sutras Part I, passage 1047

2. If the reverend persons repeatedly live in halting-places, &c,, after staying there for tfye proper time, without passing two or three intermediate months somewhere else, (he should say) : ' O long- lived one ! you sin by repeating your retreat in the same place/ (7)

Jaina Sutras Part I, passage 1820

8 Station (gati) is explained devagati, state of the gods, ex- istence (sthiti), devasthiti, dev&y&rfipa, existence of the gods, having the length $fyfe of the gods.

Jaina Sutras Part I, passage 1485

* <raiHtuv&yapa</ie,. according to the Guzerati Bdlboclh ihis means making obeisance to the Lord of the world by touching his feet. Another MS. has : Then -Sakra the chief and king of the gods.

Jaina Sutras Part I, passage 1939

After these gdth$s follow five more, whicn are wanting in some MSS., and are not commented upon. The last (14*) g&hd is

Jaina Sutras Part I, passage 653

Some here are not well instructed as regards the subject of conduct ; for desirous of acts, they say : ' Kill creatures ;' they themselves kill or consent to the killing of others ; or they take what has not been given ; or they pronounce opinions, e. g. the world exists,. the world does not exist, the world is

Jaina Sutras Part I, passage 454

Such a man is said to have crossed the flood (of life), to be a sage, to have passed over (the saw- sira), to be liberated, to have ceased (from all activity). Thus I say. (3)

Jaina Sutras Part I, passage 136

13. ' He must not change his residence during the rainy season 3 / Buhler remarks in a note: 'This rule shows that the Vasso of the Bauddhas and (7ainas is also derived from a Brahmknic source/

Jaina Sutras Part I, passage 1018

A monk or a nun, knowing that a layman will, for the sake of a mendicant, make small doors large, &c. (all as in II, i, 2, 7, down to) spread his couch or place it outside, should not use such a lodging which has been appropriated by the giver himself, &c., for religious postures, &c. But if it has been appropriated by another person, &c., they may circumspectly use it for religious postures, &c. (4)

Jaina Sutras Part I, passage 908

When a monk or a nun on a begging- tour conies on their way upon a pit, pillar, thorns, or unsafe, marshy or uneven ground, or mud, they should, in case there be a byway, avoid these (obstacles), and not walk on straight.

Jaina Sutras Part I, passage 1292

A monk or a nun having adopted one of these four rules should not say, &c. (see II, i,n,$i2, all down to) we respect each other accordingly. (7)

Jaina Sutras Part I, passage 430

to accept anything unclean 1 . Free from uncleanli- ness he should wander about. (2)

Jaina Sutras Part I, passage 2046

Apara^ita, name of a Vimana, 276. Ara, name of the eighteenth Tirtha-

Jaina Sutras Part I, passage 583

Regard this as the course of the zealous one, who stands (in obedience to the spiritual guide). In this point do not show yourself a fool 1 !

Jaina Sutras Part I, passage 48

Buddhist works do not mention, for aught I know, /Te/laka, king of Vawali ; but they tell us that the government of Vesali was vested in a senate composed of the nobility and presided over by a king, who shared the power with a viceroy and a general-in-chief 3 . In <7aina books we still have traces of this curious government of the for in the Nirayavali Sutri 4 it is related that king whom Ktmika, al.

Jaina Sutras Part I, passage 580

Whatever 3 a faithful, well-disposed man, on enter- ing the order, thought to be true, that may afterwards appear to him true ; what he thought to be true, that may afterwards appear to him untrue ; what he thought to be untrue, that may afterwards appear to him true ; what he thought to be untrue, that may afterwards appear to him true. What he thinks to be true, that may, on consideration, appear to him true, whether it be true or untrue. What he thinks to be untrue, that may, on consideration, appear to him untrue, whether it be true or untrue. But he

Jaina Sutras Part I, passage 91

Professor Weber, in his learned treatise on the literature of the G^ainas 2 , says that he still regards 'the (Jamas merely as one of the oldest sects of Buddhism. According to my opinion,' he writes, 'this is not precluded by the tradition about the origin of its founder having partly made use of another person than Buddha *S4kyamuni; nay, even of one whose name is fre- quently mentioned in Buddhist legends as one of Buddha's contemporary opponents.

Jaina Sutras Part I, passage 975

A monk or a nun, Jiaving received a more than sufficient quantity of food, might reject (the super- fluous part) without having considered or consulted

Jaina Sutras Part I, passage 68

him as a prophet of the Gainas, Vardhamftna or 6V&- trzputra 1 :

Jaina Sutras Part I, passage 1169

A monk or a nun, wandering from village to village, might be met on the road by travellers, and be asked : ' O long-lived 6rama#a ! did you see somebody on the road ? viz. a man, cow, buffalo, cattle, bird, snake, or aquatic animal tell us, show

Jaina Sutras Part I, passage 2075

n, name of a country, 84, 85. Lake, compared to a teacher, 49. Laukantika, gods, 195, 256, 272. Lava, a division ot time, 262, 265. Leader of the battle, epithet of a

Jaina Sutras Part I, passage 650

On the decay of the body (he does not despond, but deserves) his appellation, 'the leader of the battle/ The sage who has reached the other side, unafflicted and unmoved like a beam, being in the power of death, desires death as the dissolution of the body. Thus I say. (6)

Jaina Sutras Part I, passage 1514

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

Jaina Sutras Part I, passage 2013

9 Viharabhfimi and vUdrabhfimi, which in the A&lrdhga Sfitra I have, according to the explanation of the commentary, translated 'places for study and religious practices/

Jaina Sutras Part I, passage 1826

1 To what facts the two dates in this paragraph relate, is not certain. The commentators confess that there was no fixed tradi- tion, and bring forward the following four facts, which are applied at will to either date :

Jaina Sutras Part I, passage 125

5. One should refrain from unlawful sexual intercourse an ignoble thing.

Jaina Sutras Part I, passage 1974

1 AX'aranga Sfttra II, i, 7, 8. The first is water used for washing sesamum, or, in MaharSsh/ra, husked sesamum ; the second, water used for washing rice, &c. (vrihyadi) ; the third, water used for "washing barley.

Jaina Sutras Part I, passage 966

1 Of these plants only Ka^eru, a kind of grass, and Saigh^/ika Trapa Bispinosa are specialised in our dictionaries.

Jaina Sutras Part I, passage 1454

on its tenth day, while the moon was in conjunction with Uttaraphalgunt, he made up his mind to retire from the world. (17)

Jaina Sutras Part I, passage 1497

Then when the Venerable Ascetic Mahivira had reached the highest knowledge and intuition, he reflected on himself and the world : first he taught the law to the gods, afterwards to men. (28)

Jaina Sutras Part I, passage 227

monks led a wandering life; but when the monks were settled in Uplrrayas exclusively belonging to themselves, they may have kept there their MSS. as they do now- a-days.

Jaina Sutras Part I, passage 1048

3. Here, in ,the east, west, north, or south, there are, forsooth, some faithful householders, house- holders' wives, &c., who are not well acquainted with the rules of monastic life (with regard to the fitness of lodging-places) ; nevertheless they believe in, per- ceive, are convinced of, (the merit of) giving lodging to mendicants. They (accordingly) give lodging- places for the sake of many K$rama/as and Brh- ma^as, guests, paupers, and beggars, in workshops, chapels, temples, assembly halls, wells, houses or halls for shopkeeping or for keeping or building carriages, distilleries, houses where Darbha-grass,

Jaina Sutras Part I, passage 1180

If the thieves, resolving to do it themselves, bully him, &c., tear off his clothes, &c., he should not lodge an information in the village or at the king's palace ; nor should he go to a layman, and say, ' O long- lived householder! these thieves, resolving to do (the robbing) themselves, have bullied me, &c., they have torn off my clothes/ &c. He should neither think so, nor speak so ; but undisturbed, &c. (see

Jaina Sutras Part I, passage 26

Epochs of the intermediate Tirthakaras . . .280 ^ife of -ffishabha 281-385

Jaina Sutras Part I, passage 1132

If, on board, the other should say to him, 'O long- lived vSrama^a ! please, stop the boat's leak with your hand, foot, arm, thigh, belly, head, body, the bucket, or a cloth, or with mud, Kara-grass, or lotus leaves/ he should not comply with his request, but look on silently. (20)

Jaina Sutras Part I, passage 168

From the comparison which we have just instituted between the rules for the Brahmanic ascetic and those for the Gaina monk, it will be apparent that the latter is but a copy of the former. But now the question may be raised whether the Nirgrantha is a direct copy of the Sa^nyasin, or an indirect one. For it might be assumed that the Njfc- grantha copied the Buddhist Bhikkhu, who himself .was but a 'copy of theSawnyasin.

Jaina Sutras Part I, passage 1607

' Therefore, go now and remove the Venerable Ascetic Mahdvlra from the brahmanical part, &c., and place the embryo of the Kshatriyd#i TrLrald, &c. (see 21). Having done this, return quickly to report on the execution of my orders/ (26)

Jaina Sutras Part I, passage 607

These are the sixteen diseases enumerated in due order; besides them many illnesses and wounds occur. 3

Jaina Sutras Part I

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