He knew the twelve Angas, was enlightened, and was surrounded by a crowd of disciples; wandering from village to village he too arrived in ^ravasti. (7) In the district of that town there is a park Kosh/Z/aka; there he took up his abode in a pure place to live and sleep in. (8) The young ^S"rama;^a Ke^i and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful. (9) The pupils of both, who controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection: (10) * These are the second and third kinds of knowledge according to the Gaina clasi^ification..S'ruta is the knowledge derived from the sacred books, and avadhi is Hmited or conditioned knowledge. See Bhandarkar, Report, p. 106.
LECTURE XXIII. 121 ' Is our Law the right one, or is the other Law' the right one? are our conduct and doctrines right, or the other? (i i) ' The Law as taught by the great sage Par^va, which recognises but four vows^, or the Law taught by Vardhamana, which enjoins five vows? (12) ' The Law which forbids clothes (for a monk), or that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference? ' (13) Knowing the thoughts of their pupils, both Ke^i and Gautama made up their minds to meet each other. (14) Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tin- duka park, accompanied by the crowd, his pupils. (15) When Kei-i, the young monk, saw Gautama approach, he received him with all becoming atten- tion. (16) He at once offered Gautama the four pure kinds of straw and hay^ to sit upon. (17) Ke^i, the young ^rama;^a,and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18) There assembled many heretics out of curiosity, and many thousands of laymen; (19) Gods, Danavas, Gandharvas, Yakshas, Rakshasas, ^ Viz. the Law of Parjva or the Law of Mahavira.
^ Hence it is called kau^^ama -^aturyama. Chastity (mai- thunavirama??a) was not explicitly enumerated, but it was understood to be contained in the fourth commandment: to have no property (aparigraha).
^ The four kinds of straw are: sali vihi koddava ralaga, to which is added hay: ra««e tanani.
and Kinnaras (assembled there), and there came together invisible ghosts^ too. (20) Ke^i said to Gautama, ' I want to ask you some- thing, holy man.' Then to these words of Kqsi Gautama made the following reply: " Sir, ask what- ever you like." Then with his permission Kes'i spoke to Gautama: {21, 22) ' The Law taught by the great sage Par^va, recog- nises but four vows, whilst that of Vardhamana enjoins five. (23) ' Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man? ' {24) Then to these words of Ke^i Gautama made the following reply: " Wisdom recognises the truth of the Law and the ascertainment of true things. (25) " The first 2 saints were simple but slow of under- standing, the last saints prevaricating and slow of understanding, those between the two simple and wise; hence there are two forms of the Law^ (26) ' Bhuya = bhuta, explained Vyantara. The vantara or vanamantara are a class of ghosts. The second part of the word apparently is tara 'crossing,' and the first seems to contain an accusative vaw or va«ama?« which may be connected with viha or vyoman ' air.'
^ Those under the first Tirthakaras.
^ The meaning of this explanation is as follows. As the vow of chastity is not expUcitly mentioned among Par^va's four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by observing the four vows literally, i. e. by not abstaining from sexual intercourse, as it was not expressly forbidden. — The argumentation in the text pre- supposes a decay of the morals of the monastic order to have occurred between Par^va and INIahavira, and this is possible only on the assumption of a suflScient interval of time having LECTURE XXIII. 12^ .•) " The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them." (27) ' Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28) ' The Law taught by Vardhamana forbids clothes, but that of the great sage Pari"va allows an under and upper garment. (29) ' Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man? ' (30) To these words of Ke^i Gautama made the follow- ing reply: " Deciding the matter by their superior knowledge, (the Tirthakaras) have fixed what is necessary for carrying out the Law. (31) " The various outward marks (of religious men) have been introduced in order that people might recognise them as such; the reason for the character- istic marks is their usefulness for religious life and their distinguishing character. (32) " Now the opinion (of the Tirthakaras) is that knowledge, faith, and right conduct are the true causes of final liberation, (and not the outward marks)." (33) ' Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34) ' Gautama, you stand in the midst of many elapsed between the last two Tirthakaras. And this perfectly agrees with the common tradition that Mahavira came 250 years after Parjva.
124 UTTARADHYAYANA.
thousand (foes) who make an attack on you; how have you vanquished them ^? ' (35) " By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes." (36) Ke^'i said to Gautama: ' Whom do you call a foe? ' To these words of Ke^i Gautama made the following reply: {^^y) " Self is the one invincible foe, (together with the four) cardinal passions ^, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished." (38) 'Well, Gautama, &c. (as in verse 28). (39) ' We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage? ' (40) " Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage." (41) Ke^i said to Gautama: 'What do you call fetters? ' ^ Tins question does not refer to the difference in doctrines between Parj'va and IMahavira, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two Tirthakaras for a better reason than that given by the scholiast. For in them the leading topics of Gainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the satisfaction of Ke^i. In this way the unity in doctrine subsisting between the Law of Par^-va and that of JMahavira is demonstrated to the hearers of the dispute, after the differences had been explained away.
^ Kashaya.
LECTURE XXIII. I 25 To these words of Ke^i Gautama made the followiiipf reply: (42) '' Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct." {43) ' Well, Gautama, &c. (as in verse 28). (44) ' O Gautama, in the innermost heart there orrows a plant which brings forth poisonous fruit; how have you torn it out? ' (45) " I have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit." (46) Kes'i said to Gautama, ' What do you call that plant? ' To these words of Ke^i Gautama made the following reply: (47) " Love of existence is that dreadful plant which brings forth dreadful fruit; having regularly torn it out, I live pleasantly." (48) ' Well, Gautama, &c. (as in verse 28). (49) ' Gautama, there is blazing up a frightful fire which burns ^ the embodied beings; how have you put it out? ' (50) " Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me." (51) Ke^i said to Gautama, * What do you call the fire? ' To these words of Ke^i Gautama made the following reply: (52) " The passions are the fire; knowledge, a vir- tuous life, and penances are the water; sprinkled ^ In the original ' fire ' is put in the plural because the four kashayas or cardinal passions are denoted by it.
126 UTTARADHYAYANA.
with the drops of knowledge the fire of the passions is extinguished and does not burn me." (53) 'Well, Gautama, &c. (as in verse 28). (54) ' The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you? ' (55) " I govern it well in its course by the bridle of knowledge; it does not go astray with me, it keeps to the right path." (56) Kei'i said to Gautama, ' What do you call this horse? ' To these words of Kei"i Gautama made the following reply: (57) " The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kambq^a-steed ^" (58) 'Well, Gautama, &c. (as in verse 28). (59) ' There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road? ' (60) " They all are known to me, those who are in the right path and those who have chosen a wrong path; therefore I do not go astray, O sage! " (61) Kqsi said to Gautama, ' What do you call the path?' To these words of Ke^i Gautama made the following reply: (62) " The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Cinas; it is the most excellent path." (63) ' Well, Gautama, &c. (as in verse 28). (64) ' Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama? ' (65) ^ Kanthaka, see above, p. 47, note 2.
LECTURE XXIII. 12/ " There is a large, great island in the midst of water, which is not inundated by the great flood of water." (66) Ke^i said to Gautama, ' What do you call this island? ' To these words of Ke^i Gautama made the following reply: (67) " The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter." (68) 'Well, Gautama, &c. (as in verse 28). (69) ' On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore? ' (70) " A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it." (71) Ke^-i said to Gautama, ' What do you call this boat?' To these words of Ke^i Gautama made the following reply: (72) " The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages." (y;^) ' Well, Gautama, &c. (as in verse 28). (74) ' In this dreadfully dark gloom there live many beings; who will bring light into the whole world of living beings? ' (75) " The spotless sun has risen which illuminates the whole world; he will bring light into the whole world of living beings." (76) Ke^i said to Gautama, ' W^hat do vou call this sun? ' To these words of Ke^i Gautama made the following reply: {yy) "Risen has he who put an end to the Circle of 128 UTTARADHYAYANA.
Births, the omniscient 6^ina, the luminary, who brings Hght into the whole world of living beings." (78) 'Well, Gautama, &c. (as in verse 28). (79) ' Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains ^ of body and mind? ' (80) " There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease." (81) Ke^i said to Gautama, 'What is this place called? ' To these words of KqsI Gautama made the following reply: (82) "It is what is called Nirva;^a, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach. (8^) " That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence." (84) * Well, Gautama, you possess wisdom, you have destroyed my doubt; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Sutras.' (85) After his doubt had been solved, Ke^i, of enormous sanctity, bowed his head to the famous Gau- tama. (86) And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tirthakara, according to the teaching of the last Tirthakara. (Sy) ^ Mawase dukkhe stands for mawasehiw dukkhehiw. It is an interesting instance of the dropping of case affixes, which probably was more frequent in the vernacular.
LECTURE XXIV. I 29 In that meeting of Kei-i and Gautama, knowledge and virtuous conduct were for ever brouo-ht to eminence, and subjects of the greatest importance were settled. (S8) The whole assembly was greatly pleased and fixed their thoughts on the right way. They praised Kqsi and Gautama: 'May the venerable ones show us favour!' (89) Thus I say.
TWENTY-FOURTH LECTURE.
THE SAMITIS.
The eight articles ^ of the creed are the Samitis and the Guptis; there are five Samitis and three Guptis. (i) The Samitis^ are: i. irya-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhasha-samiti (gentle, salu- tary, sweet, righteous speech); 3. esha;za-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. adana-samiti (re- ceiving and keeping of the things necessary for ^ The word I have rendered 'article' is maya, the Sanskrit form of which may be mata or matra. The word is derived from the root ma 'to find room in,' and denotes that which includes in itself other things, see verse 3. The word may also mean ma.tr I ' mother,' as Weber understands it. But this is an obviously intentional double meaning.
^ The definitions placed in parentheses in the text are taken from Bhandarkar's Report for 1883-1884, p. 98, note t, p. 100, note *.
[45] K religious exercises, after having carefully examined them); 5. u/^/C'ara-samiti (performing the opera- tions of nature in an unfrequented place). The three Guptis (which are here included in the term Samiti in its wider application) are: i. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.); 2. vag-gupti (preventing the tongue from saying bad things by a vow of silence, &c.); 3. kaya-gupti (putting the body in an immovable posture as in the case of Kayotsarga). (2) The eight Samitis are thus briefly enumerated, in which the whole creed taught by the 6^inas and set forth in the twelve Ahgas, is comprehended. (3) I. The walking of a well-disciplined monk should be pure in four respects: in respect to i. the cause ^; 2. the time; 3. the road; 4. the effort-. (4) The cause is: knowledge, faith, and right con- duct; the time is day-time; the road excludes bad ways. (5) The effort is fourfold, viz. as regards: i. sub- stance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. (6) With regard to substance: the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully ^ (7) He walks carefully who pays attention only to ^ Al amb an a, literally support: explained: supported by which the mind becomes pure.
^ Crayawa = yatna; it consists chiefly in compassion with living creatures (^ivadaya).
^ Upayukta.
LECTURE XXIV. 131 his walk and his body {executing it), whilst he avoids attending to the objects of sense, but (minds) his study, the latter in all five ways^ (8) 2. To give way to: anger, pride, deceit and greed, laughter, fear, loquacity and slander-; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time. (9, 10) 3. As regards begging ^ a monk should avoid the faults in the search '^, in the receiving ^ and in the use*^ of the three kinds of objects, viz. food, articles of use, and lodging. (11) A zealous monk should avoid in the first (i.e. in the search for alms) the faults occasioned either by the giver (udgama) or by the receiver (ut pa dan a); in the second (i. e. in the receiving of alms) the faults inherent in the receiving; and in the use of the articles received, the four faults". (12) ^ The 'five ways 'are va/^ana, &c., as explained in the Twenty- ninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryat ' he should carry on his study.'
^ Vikaha = vikatha, which does not occur in common Sanskrit. Perhaps it stands for vikattha 'boasting.'
* Paribh6gaisha7/a.
' There are altogether forty-six faults to be avoided. As they are frequently alluded to in the sacred texts, a systematical enumeration and description of them according to the Dipika will be useful.
There are sixteen udgama-doshas by which food, &c. becomes unfit for a G^aina monk: 1. Adhakarmika, the fault inherent in food, &c., which a lay- man has prepared especially for religious mendicants of whatever sect.
2. Auddej-ika, is food, &c., which a layman has prepared for a particular monk.
4. If a monk takes up or lays down the two kinds of things belonging to his general and supple- 3. Putika, is food, &c., which is pure on the whole, but contains particles impure on account of the first fault.
4. Unmijra, is food, &c., of which a part only had been especially prepared for the monk in question.
5. Sthapanakarmika, is food, &c., which has been reserved for the monk.
6. Prabhrz'tika, is food, &c., which has been prepared for some festivity.
7. Pradu/ikara«a, when the layman has to light a lamp in order to fetch the alms for the monk.
8. Krita, when he has to buy the things.
9. Pramitya, when he has to fetch a ladle (Puddharaka) in order to draw out the food, &c.
10. Parav;-ati, when he replaces bad particles of the food by good ones, and vice versa.
11. Adhyahr/ta, when he has to fetch the food, &c., from some distance.
12. Udbhinna, when he has to open locks before he gets at the food, &c.
13. Malahr/ta, when he has to take the food, &c., from some raised or underground place.
14. kkkh\dLy?i., when the food, &c., was taken by force from somebody.
15. Anisr/sh/a, when a man gives from a store he possesses in common with other men, without asking their permission.
16. Adhyavapura, when the mendicant calls while the dinner is being cooked, and for his sake more food is put in the pot on the fire.
(Some of these faults are enumerated in the Aupapatika Sutra, § 96, III.)
There are sixteen utpadana-doshas; or such faults as are occasioned by the monk's using some means to make the layman give him alms: 1. Dhatrikarman, when the monk plays with the layman's children.
2. Dutakarman, when he gives him information about what his people are doing.
3. Nimitta, when he speaks in praise of almsgiving.
4. A^ivika, when he makes his birth and family known to him.
LECTURE XXIV. I 33 mentary - outfit, he should proceed in the following way. (13) 5. Vapanika, when he expatiates upon his misery.
6. A'ikitsa, when he cures sick people.
7. Krodhapiwfl'a, when he extorts alms by threats.
8. Manapi«(/a, when he tells the layman that he has laid a wager with other monks that he would get alms from him.
9. M3.yap\Jida, when he employs tricks or buffoonery in order to procure alms.
10. L6bhapi7?^a, when he goes begging from a desire of good fare.
11. Sa?«stava-pi«fl'a, when he flatters the layman.
12. Vidyapiwrt'a, when he makes a show of his learning; or when he conjures a god from whom to get alms.
13. Mantradosha, when he obliges the layman in some way or other.
14. A'urwayoga, when he makes himself invisible and then takes away the food, &c.
15. Y6gapi;/(/a, when he teaches people spells, tricks, &c.
16. Mulakarman, when he teaches them how to obviate evils by roots, charms, &c.
There are ten faults of graha«aisha«a: 1. ^Sankita, when a monk accepts alms from a frightened layman.
2. Mrakshita, when the food is soiled (khara;;/ita) by animate or inanimate matter.
3. Nikshipta, when the food is placed among animate things.
4. Pjhita, when animate food is covered with inanimate matter, and vice versa.
5. Sa7;/hr/ta, when the layman has to take out the thing to be given from one vessel and puts it into another.
6. Dayaka, when the condition or occupation of the giver forbids accepting alms from him.
7. Unmijrita, when the layman mixes up pure with impure food.
8. Aparita (?), when one joint possessor gives away from the store against the other's will.
9. Lipta, when the layman gives food, &c., with a ladle or his hand, soiled with milk, butter, &c.
10. AT^ardita, when in giving alms he spills milk, &c.
^ See next page.
A zealous monk should wipe the thing after having inspected it with his eyes, and then he should take it up or put it down, having the Samiti in both respects^. {14) 5. Excrements, urine, saliva, mucus, uncleanliness of the body, offals of food, waste things, his own body (when he is about to die), and everything of this description (is to be disposed of in the way to be described). (15) [A place may be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (i6)]'^ In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered with grass or leaves "*, and has There are four faults of paribh6gaisha;za: 1. Sdimydgana., when the monk puts together the ingredients for a good meal.
2. Aprama«a, when he accepts a greater than the prescribed quantity of food.
3. Ingala, when he praises a rich man for his good fare, or dhuma, when he blames a poor man for his bad fare.
4. Akara^a, when he eats choice food on other occasions than those laid down in the sacred texts.
' Aughika and aupagrahika. The former is explained samudayika, the other denotes such things as are wanted occasionally only, as a stick. I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter.
^ This means, according to the commentator, either in taking up or putdng down, or with respect to the ogha and aupagrahika outfit, or with respect to substance and condition of mind.
' This verse, which is in a different metre (Arya), is apparently a later addition, and has probably been taken from an old commentary, the A'urwi or the Bhashya.
* A^^y^usirl = asushirS, not perforated, not having holes. I translate according to the author of the Ava/^uri. The literal LECTURE XXIV. I 35 been brought into its present condition ^ not long ago, which is spacious, has an inanimate surface-layer ^ not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds — in such a place he should leave his excrements, &c. (17, 18) The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis^. (19) 1. There is, i. truth; 2. untruth; 3. a mixture of truth and untruth; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four ^. (20) A zealous monk should prevent his mind from desires for the misfortune of somebody else •', from thoughts on acts which cause misery to living beings ^ and from thoughts on acts which cause their destruction ■^. (21) 2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22) A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23) 3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires, translation would give a wrong idea, as it would come to the same as the word bilavar^ita in the next verse.
^ I. e. where the ground has been cleared not long ago by burning the grass, &c.
2 6ga^//e, where the animate ground is covered by at least five digits of inanimate matter.
3 Viz. of mind (20, 21), of speech (22, 23), and of the body (24, 25).
« Samarambha. ' Arambha.
from doing acts which cause misery to Hving beings, or which cause their destruction. (24, 25) These are the five Samitis for the practice of the rehgious Hfe, and the Guptis for the prevention of everything sinful. (26) This is the essence of the creed, which a saee should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27) Thus I say.
TWENTY-FIFTH LECTURE.
THE TRUE SACRIFICE.
There was a famous Brahma;/a, 6^ayagh6sha by name, who was born in a Brahmanical family, but who was pledged to the performing of the yamas \ (i) This great sage, who subdued all his senses, and who walked on the right road, came, on his wandering from village to village, to the town of Benares. (2) There outside of Benares he took up his lodgings in a pleasant park; there he took up his abode in a pure place to live and sleep in. (3) At the same time a Brahma;2a, versed in the Vedas, Vi^ayaghosha by name, offered a sacrifice in that town. (4) Now this houseless (monk) at the end of a fast of a month's duration, went to the sacrifice of Vi^aya- ghosha to beg alms. (5) ^ Yama etymologically means 'restraint;' here it denotes the great vows of the 6^ainas; cf. XXIII, 12, p. 121 and note 2.
LECTURE XXV. I 37 The priest wanted to turn the approaching monk off: ' I shall not give you alms, mendicant, beg somewhere else. (6) ' Priests who are versed in the Vedas and are chaste as behoves offerers, who are versed in the (9y6ti- shariga^ and are well grounded in the sacrificial science, who are able to save themselves and others, such priests ought to be presented with food and all they desire.' (7, 8) When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. (9) Not to obtain food, or drink, or M^hatever else he wanted, but to save these people he spoke the following words: (10) " You do not know what is most essential ^ in the Vedas, nor in sacrifices, nor in the heavenly bodies -', nor in duties *. (11) " Nor do you know those who are able to save themselves and others; but if you do, then speak out!" (12) The priest did not make a reply to defend himself against his insinuation; but he and all there assem- bled joined their hands and questioned the great sage: (13) ' Tell us the most essential subject in the Vedas, and tell us what is most essential in the sacrifice; ^ It is worthy of note that, according to the opinion of our author, the knowledge of astronomy, as taught in the Gyotisha, was one of the principal accomplishments of a priest. This quality of a priest must therefore have been more conspicuous to an outsider than Brahmanical books would make us believe.
^ To render muha = mukha.
^ Nakshatra. ^ Dharma.
138 UTTARADHYAYANA.
tell US the first of the heavenly bodies, and tell us the best of dharmas. (14) ' Who are able to save themselves and others (viz. tell me). I ask you to solve this my doubt, O saint.' (15) " The most essential subject in the Vedas is the agnihotra, and that of the sacrifice is the purpose of the sacrifice ^; the first of the heavenly bodies is the moon, and the best of dharmas is that of Ka^yapa (i.e. i?/shabha). (16) " The beautiful (gods) with joined hands praise and worship the highest Lord (i.e. the Tirdiakara) as the planets, &c., (praise) the moon. (17) " The ignorant (priests) pretend to know the sacrifice, those whose Brahmanical excellence con- sists in (false) science; they shroud themselves in study and penance, being like fire covered by ashes. (18) "He who is called by people a Brahma/^a and is worshipped like fire (is no true Brahma;m). But him we call a true Brahma;/a, whom the wise point out as such. (19) " He who has no worldly attachment after entering the order, who does not repent of having become a monk ^, and who takes delight in the noble words, him we call a Brahma/ea. (20) " He who is exempt from love, hatred, and fear, ' Ganna/Z/ii veyasa muham = ya^warthi vedasam mu- kham. According to the Dipika sacrifice here means the ten virtues: truth, penance, content, patience, right conduct, simpUcity, faith, constancy, not injuring anything, and Sa^zvara.
^ According to the commentators we should translate: He who does not embrace (his people) on meeting them, and is not sorry on leaving them.
LECTURE XXV. 139 (and who shines forth) Hke burnished gold, purified in fire\ him we call a Brahma;/a. (21) "A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirva;2a, him we call a Brahma;^a. (22)