"He who thoroughly knows living beings, whether they move or not, and does not injure them in any of the three ways -, him we call a Brahma/^a. (23) "He who does not speak untruth from anger or for fun, from greed or from fear, him we call a Brahma;^a. (24) "He who does not take anything that is not given him, be it sentient or not sentient, small or large, him we call a Brahma;^a. (25) "He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brahma;^a. (26) "He who is not defiled by pleasures as a lotus erowine in the water is not wetted by it, him we call a Brahma;^a. (27) " He who is not greedy, who lives unknown, who has no house and no property, and who has no friendship with householders, him we call a Brahma?^a. (28) "He who has given up his former connections (with his parents, &c.), with his kinsmen and relations, and who is not given to pleasure, him we call a Brahma;za. (29) 1 NiddhantamalapavagaT/i. The commentator assumes a transposition of the members in this compound. Such irregular compounds are not unfrequent in our Prakr/t. If, however, pavaga stands for papaka, the compound would be regular, and would refer not to ' gold/ but to the person described. In that case we must translate: whose impurities and sins had been annihilated.
^ I. e. by thoughts, words, and acts.
140 UTTARADHYAYANA.
" The binding of animals (to the sacrificial pole), all the Vedas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful. (30) " One does not become a Sramam. by the tonsure, nor a Brahma;^a by the sacred syllable 6m, nor a Muni by living in the woods, nor a Tapasa by wearing (clothes of) Ku^-a-grass and bark. (31) "One becomes a ^Srama/^a by equanimity, a Brah- mawa by chastity, a Muni by knowledge, and a Tapasa by penance. (32) " The Enlightened One has declared these (good qualities) through which one becomes a (true) Snataka ^; him who is exempt from all Karman, we call a Brahma;^a. (34) " The most excellent twice-born men ^ who possess these good qualities, are able to save themselves and others." (35) When thus his doubt had been solved, Vi^aya- ghosha, the Brahma;/a, assented ^ to the great sage 6^ayagh6sha and to his (speech). (36) Vi^c-ayaghosha, pleased, folded his hands and spoke ^ Snataka denotes a Brahman who has finished his studies; it here means as much as ' a perfect sage.'
^ A various reading in one MS. adds, ' Ginas and Brahmawas ' before dvi^as.
' Samudaya tayB.m tarn tu. The text is evidently corrupted. Samudaya stands, according to the commentators, for sama- daya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps we must read samuvaya vayaw = samuva^a va^as; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous.
LECTURE XXV. I4I as follows: ' You have well declared to me what true Brahma;^ahood consists in. (37) ' You are a sacrificer of sacrifices, you are the most learned of those who know the Vedas, you know the 6^y6tishanga, you know perfectly the Law. (38) ' You are able to save yourself and others; therefore do us the honour to accept our alms, O best of monks.' (39) " I do not want any alms; but, O Brahma;^a, enter the order at once, lest you should be drifted about on the dreadful ocean of the Samsa-va., whose eddies are dangers. (40) " There is glue (as it were) in pleasure: those who are not given to pleasure, are not soiled by it; those who love pleasures, must wander about in the Sa;;^sara; those who do not, will be libe- rated. (41) "If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42) " Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall)." (43) When Vi^ayaghosha had learned the excellent Law from the houseless 6^ayagh6sha, he entered the order. (44) 6^ayagh6sha and Vi^ayaghosha both annihilated their Karman by self-control and penance, and reached the highest perfection. (45) Thus I say.
142 UTTARADHYAYANA.
TWENTY-SIXTH LECTURE.
THE CORRECT BEHAVIOUR.
I shall declare the correct behaviour (sama/^ari) which causes freedom from all misery; by prac- tising it the Nirgranthas have crossed the ocean of Sa;;2sara. (i) The correct behaviour of monks consists of (the following) ten parts: i. ava^yika; 2. naishedhiki; 3. apre'/^/C'/^ana; 4, pratipr/y^/^/^ana; 5. /^/zan- dana; 6. i/^-^/^akara; 7. mithyakara; 8. tatha- kara; 9. abhyutthana; 10. upasampad. (2-4) The ava^yika is required when he leaves a room (or the presence of other monks on some necessary business); the naishedhiki, on entering a place; apr2/t'/C'//ana, (or asking the superior's permission) for what he is to do himself; pratiprz/^/'/^ana, for what somebody else is to do; -('/randan a, (or placing at the disposal of other monks) the things one has got; i/^/t'/^akara, in the execution (of one's inten- tion by oneself or somebody else); mithyakara, in the blamingoneself (for sins committed); tathakara, (assent) in making a promise; abhyutthana, in serving those who deserve respect; and upasampad, in placing oneself under another teacher. Thus the twice fivefold behaviour has been declared. (5-7) After sunrise during the first quarter (of the first Paurushi) ^ he should inspect (and clean) his things and pay his respects to the superior. (8) Then, with his hands joined, he should ask him: ^ The southern half of the sky or horizon, between east and west, is divided into four quarters, each of which corresponds in time to a paurushi, the fourth part of a day or a night.
lecturf: XXVI, 14; ' What shall I do now? I want to be employed, sir, in doing some work or in studying.' (9) If he is ordered to do some work, he should do it without tiring; if he is ordered to study, he should do it without allowing himself to be affected by any pains. (10) A clever monk should divide the day into four (equal) parts (called paurushi), and fulfil his duties (uttaragu;2a) in all four parts. (11) In the first Paurushi he should study, in the second he should meditate, in the third he should go on his begging-tour, and in the fourth he should study again. (12) In the month Asha^^/^a the Paurushi (of the night) contains two feet (pada) ^; in the month Pausha, four; in the months A'aitra and A^vayu^a. three. (13) (The Paurushi) increases or decreases a digit - (angula) every week, two digits every fortnight, four digits every month. (14) The dark fortnight of Ashad/ia, Bhadrapada, Karttika, Pausha, Phalguna, and Vai.^akha are known as avamaratras^ (15) ^ A paurushi is the fourth part of a day or a night; about the time of the equinoxes, when the day as well as the night contains twelve hours, the paurushi contains three hours. At the same time, in the months ^aitra and Ajvina, as we learn from our verse, the paurushi has three feet, padas. The pad a therefore is equal to one hour exactly. The duration of the night at the summer solstice was therefore estimated at eight hours and at the winter solstice at sixteen, just as in the Vedic Gyotisha.
^ A digit, angula, is apparently the twelfth part of a foot, pada = one hour. The digit is therefore equal to five minutes.
^ The fortnights, mentioned in the text, consist of fourteen days only, the remaining ones of fifteen days. In this way the lunar year is made to consist of 354 days.
144 UTTARADHYAYANA.
In the quarter of the year comprising the three months 6^yesh//^amula, Ashaa^a, and Sravand., the (morning-) inspection is to last six digits (beyond J Paurushi); in the second quarter, eight; in the third, ten; in the fourth, eighth (i6) A clever monk should divide the night too into four parts, and fulfil his duties (u ttaragu/^a) in all four parts. (17) In the first Paurushi he should study, in the second he should meditate, in the third he should leave off sleep, and in the fourth he should study again. (18) When the nakshatra which leads the night - has reached the first quarter of the heaven, at dawn he should cease to study. (19) When a small part of the quarter is left^ in which the (leading) nakshatra stands, during that space of time, being considered intermediate* (be- tween two) days, a monk should watch. (20) In the first quarter (of the first Paurushi) he should inspect (and clean) his things, pay his respects to his superior, and then begin to study, not allowing himself to be affected by any pains ^ (21) ^ Or thirty, fort}', fifty, forty minutes respectively.
^ I.e. the nakshatra which is in opposition to the sun, and accordingly rises at the same time with the setting sun, and sets with the rising sun, compare Ramaya«a III, 16, 12.
•'' I. e. is about to set.
* Verattiya, translated vairatrika; but there is no such word in Sanskrit. It apparently stands for dvairatrika, belonging to two days. As the Hindus reckon the day from sunrise, the time immediately preceding it may be considered to belong to two days.
^ Compare verse 8.
LECTURE XXVI. 1 45 In the (last) quarter of the first Paurushi, after paying his respect to the Guru, a monk should inspect his almsbowl, without, however, performing the Kala-pratikrama;2a \ (22) He should first inspect his mouth-cloth'^, then his broom ^, and taking the broom in his hand he should inspect his cloth. (23) Standing upright he holds his cloth firmly and inspects it first leisurely, then he spreads it, and at last he wipes it. (24) (He should spread the cloth) without shaking or crushing it, in such a way as to make the folds disappear, and to avoid friction of its parts against each other; he should fold it up six times in length, and nine times in breadth, and then he should remove living beings with his hand (spreading the cloth on the palm of his hand)'^. (25) He must avoid want of attention: i. in beginning his work; 2. in taking up the corners of the cloth; 3. in folding it up; 4. in shaking out the dust; 5. in putting it down (on some other piece of cloth); 6. in sitting upon the haunches^. (26) ^ I.e. expiation of sins concerning time, cf. Bliandarkar's Report, p. 98, note J. It seems to consist in Kayotsarga.
^ This is a piece of muslin which the Gaina monks place before their mouth in speaking, in order to prevent insects being drawn in the mouth by the breath.
^ It is here called g6/('/^/^aga = gu>('>^>^aka, originally a bunch of peacocks' feathers, it is so still, if I am not mistaken, with the Digambaras, whilst the 6'vetambaras use other materials, especially cotton threads.
* Much in my translation is conjectural. There are some technicalities in these verses which I fail to understand clearly, notwithstanding the explanations of the scholiasts.
' Vadika.
(One must further avoid) to hold the cloth loosely, or at one corner, or so as to let It flap, or so as to subject It to friction, or so as to shake it in different ways, or If one has made a mistake In the number of foldings (see verse 25) to count (aloud or with the help of the fingers, &c.)^ (27) There should be neither too little nor too much of Inspection, nor an exchange (of the things to be Inspected); this Is the right way to do (the Inspec- tion), all other methods are wrong: — (28) (This Is) If one engaged In Inspecting his things converses or gossips (with anybody), renounces something^, teaches another his lesson, or receives his own lesson from another, (he neglects his in- spection). (29) He who is careful In the Inspection, protects the six kinds of living beings, viz. the earth-bodies, water-bodies, fire-bodies, wind-bodies, plants, and animals. (30) He who is careless In the Inspection, injures the six kinds of living beings (just enumerated) ^ (31) In the third Paurushi he should beg food and drink, (he may do so) for any of the following six reasons: (32) ^ I am not sure of having hit the true meaning. The com- mentators reckon this counting as a fault, while the text itself seems to enjoin it.
^ Dei pa/^X'akkhanaw. The meaning is, I believe, that during the time of inspection one should not make up one's mind to abstain from this or that because one is to devote one's whole attention to the inspection of one's things.
^ The Dipika places this verse before the last and construes it with verse 29, making out the following meaning: if one, engaged in inspecting his things, converses or gossips, &c., then, being careless in the inspection, he injures, &c.
LECTURE XXVI. 1 47 LECTURE XXVI. 1 47 I. To prevent an illness; 2. to serve the Guru; 3. to be able to comply with the rules about walking^; 4. to be able to comply with the rules of self-control ^; 5. to save one's life; 6. to be able to meditate on the Law. (33) A zealous Nirgrantha or Nirgranthi may omit to beg food for the following six reasons, when it will not be considered a transgression of his duties: (34) I. In case of illness; 2. in case of a disaster; 3. to preserve one's chastity and the Guptis; 4. out of compassion for living beings; 5. in the interest of penance; 6. to make an end of one's life". (35) Taking his whole outfit a monk should inspect it with his eye; he then may walk about, but not beyond half a Yq^ana. (t,6) In the fourth Paurushi he should put away his almsbowl (after having eaten his meal), and then begins his study which reveals all existent things. (37) In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and after having performed Kala-pratikrama;/a^ he should inspect his lodging. (38) A zealous monk should also inspect the place where to discharge his excrements and urine, and then (till the sun sets) he should go through Kayot- sarga without allowing himself to be affected by any pains. (39) ^ Iriya////ae; for one will not be careful about walking (irya- samiti) if too hungry or thirsty.
^ For one might eat forbidden food if too hungry.
^ It may be remarked here that the verses 15, 16, 19, 20, 24, 26, 27? 29, 33, 34, 35 are in the Arya-metre while the rest of the lecture is in -Sloka.
Then he should, in due order, reflect on all trans- gressions he has committed during the day, with regard to knowledge, faith, and conduct. (40) Having finished Kayotsarga, and paid his rever- ence to the Guru, he should, in due order, confess his transgressions committed during the day. (41) Then having recited the Pratikrama?^a Sutra ^ and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) -, and go through Kayotsarga without allowing himself to be affected by any pains. (42) Having finished Kayotsarga, and paid his rever- ence to the Guru, he should pronounce the cus- tomary (three) praises, and then wait for the proper time. (43) In the first Paurushi (of the night) he should study; in the second he should meditate; in the third he should leave off sleep; and in the fourth he should study again ^ (44) In the fourth Paurushi he should wait for the proper time and then begin to study without waking the householders. (45) In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and perform- ing Kala-pratikrama/za ^ he should wait for the proper time. (46) When the (time for) Kayotsarga has arrived, he ^ Pa</ikamittu = pratikramya, explained pratikramawa- sutram uktva.
^ According to the Dipika: having repeated the three Gathas beginning ariyauva^^^aya.
^ This verse is the same as verse 18, except a verbal difference in the last line.
^ Pa<fikamittu kalassa, see p. 145, note i. The Dipika here explains this phrase by: doing acts proper for that time.
LECTURE XXVII. 1 49 should go through it, without allowing himself to be affected by any pains. {47) Then he should, in due order, reflect on all trans- gressions he has committed during the night with regard to knowledge, faith, and conduct. (48) Having finished Kayotsarga and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the night. (49) Then having recited the Pratikrama;^a Sutra &c. (see verse 41). (50) He should consider what kind of austerities he will undertake. Having finished his Kayotsarga, he pays his reverence to the Guru. (51) Having finished Kayotsarga and paid his reverence to the Guru, he should practise those austerities which he has decided upon, and praise the per- fected saints. (52) Thus has been summarily declared the correct behaviour, by practising which many souls have crossed the ocean of Sa7;^sara. (53) Thus I say.
TWENTY-SEVENTH LECTURE.
THE BAD BULLOCKS.
There was a Sthavira and Ga^^adhara^ the learned sage Garga. This leader of the Gana. once made the following reflections: (i) ' He who rides in a car, crosses a wilderness; he ^ Ga«a seems to correspond to the modern Ga.M/m; see part i, p. 288, note 2. Ga«adhara, therefore, does not denote here, as usual, a disciple of Tirthakara.
150 UTTARADHYAYANA.
who rides, as it were, in (the car of) religious exercise, crosses the Sa;;^sara. (2) ' But he who puts bad bullocks ^ before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3) ' (A bad bullock) will bite its mate in the tail; it will wound the other-; it will break the pin of the yoke", or it will leave the road. (4) ' It will fall down on its side, or sit down, or lie down; it will jump up or caper, or it will obstinately make for a young cow. (5) ' It will furiously advance with its head lowered for an attack, or angrily go backward; it will stand still as if dead, or run at full speed, (6) ' The cursed beast ^ will rend asunder the rope, or in its unruliness break the yoke; and roaring it will break loose and run off. (7) 'Just as bad bullocks are when put before a car, so are bad pupils when yoked, as it were, to the car of the Law; they break down through want of zeal. (8) 'Some attach great importance'' to their success; ^ Khalu7;;ka = galivrz'shabha. Gali is explained in the dictionaries: a strong but lazy bull. In verse 1 6 we meet with galigaddaha = galigardabha, as synonymous with kha.\u??ika.
- The commentator understands the first line of this verse as having reference to the angry driver. But though an angry driver will perhaps, for all I know, put his bullock's tail to his teeth, still it is harder to supply another subject in the first line than in the second, and in the following verses.
^ Samila = yugarandhrakilaka, AvaKiri.
* ^/nmala =^ara, see Hema/'andra, De^i Kosha 3, 27. It is a coarse term, which I replace by another, though probably the language of our coach-drivers might supply us with a more idiomatic rendering.
LECTURE XXVII. I5I some to their good fare; some to their comfort; some nurse their anger. (9) ' Some are averse to begging; some are afraid of insults and are stuck up; (how can) I convince them by reasons and arguments^ (?) (10) ' (A bad pupil) makes objections, and points out (imagined) difficulties; he frequently acts in opposi- tion to the words of the superiors. (11) '(He will say if sent to a lady): "She does not know me, she will give me nothing; I suppose she will be gone out; send some other monk there." (12) ' If sent on an errand, they do not do what they were bidden ^ but stroll about wherever they like; or deporting themselves like servants of the king 3, they knit their brows (when speaking to other people). (13) ' After they have been instructed, admitted into the order, and nourished with food and drink, they disperse in all directions like geese whose wings have grown.' (14) Now this driver (viz. Garga), who had to deal with bad bullocks, thought: ' What have I to do with bad pupils? I am disheartened. (15) ' As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.' (16) 1 The metre of this verse seems to have originally been Arya, but an attempt has been made to change it into Anush/ubh. We meet here with the interesting form a?msasammi (read awusasammi) = anu^asmi.
^ This seems to be the meaning of the word paliu»//^anti. The commentators say, after other explanations, that they pretend not to have met the person to whom they were sent.
^ R%ave///zi;« va mannanta; ve///n=vish/i, hire.
That noble man, who was full of kindness, grave, and always meditating, wandered about on the earth, leading a virtuous life. (17) Thus I say.
TWENTY-EIGHTH LECTURE.
THE ROAD TO FINAL DELIVERANCE.
Learn the true road leading to final deliverance, which the 6^inas have taught; it depends on four causes and is characterised by right knowledge and faith, (i) L Right knowledge; H. Faith; HL Conduct; and IV. Austerities; this is the road taught by the Cinas who possess the best knowledge. (2) Right knowledge, faith, conduct, and austerities; beings who follow this road, will obtain beatitude. (3) I. Knowledge is fivefold: i. ^'ruta, knowledge derived from the sacred books; 2. Abhinibodhika, perception^; 3. Avadhi, supernatural knowledge; 4. Mana/^paryaya-, knowledge of the thoughts of other people; 5. Kevala, the highest, unlimited knowledge. (4) ^ This is usually called mati, and is placed before jruta. The same enumeration recurs in XXXIII, 4, p. 193. Umasvati in Moksha Sutra 1, 14, gives the following synonyms of mati: smr/ti, ^inta, abhinibodha.
^ Ma?/ana«a/?z.
LECTURE XXVIII. I 5: This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments ^ (5) Substance is the substrate of qualities; the quali- ties are inherent in one substance; but the charac- teristic of developments is that they inhere in either (viz. substances or qualities). (6) Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances ^); they make up this world, as has been taught by the 6^inas who possess the best knowledge. (7) Dharma, Adharma, and space are each one substance only; but time, matter, and souls are an infinite number of substances. (8) The characteristic of Dharma is motion, that of Adharma immobility, and that of spacer which contains all other substances, is to make room (for everything) ^. (9) The characteristic of time is duration ^ that of soul the realisation " of knowledge, faith, happiness, and misery. (10) ^ The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments). (11) The characteristic of matter is sound, darkness, * Dravya, gum, paryaya (pa^^ava in Gaina Prakr/t). Guna, quality, is generally not admitted by the G^ainas as a separate category, see -Silahka's refutation of the Vai^eshika doctrines at the end of his comments on Siatrakrz'tafiga I, 12 (Bombay edition, p. 482).
^ They are frequently called astikayas, or realities. ^ It is here called nabhas instead of akaja.
* Avagaha. ^ Vartana.
* Upayoga.
lustre (of jewels, &c.), light, shade, sunshine; colour, taste, smell, and touch, {12) The characteristic of development is singleness, separateness\ number, form, conjunction, and dis- junction. (13) I. ^tva, Soul; 2. a^iva, the inanimate things; 3. bandha, the binding of the soul by Karman; 4. pu;^ya, merit; 5. papa, demerit; 6. asrava, that which causes the soul to be affected by sins; 7. sa^^^vara, the prevention of asrava by watchfulness; 8. the annihilation of Karman; 9. final deliverance: these are the nine truths (or categories). (14) He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness. (15) II. Faith is produced by i. nisarga, nature; 2. upadei-a, instruction; 3. ^l^uA, command; 4. sutra, study of the sutras; 5. bi^a, suggestion; 6. abhigama, comprehension of the meaning of the sacred lore; 7. vistara, complete course of study; 8. kriya, religious exercise; 9. sa;;2kshepa, brief exposition; 10. dharma, the Law. (16) T. He who truly comprehends, by a spontaneous effort of his mind '\ (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences -^ (believes by) nature. (17) He who spontaneously believes the four truths (explicitly mentioned in the last verse), which the ^ Singleness (ekatva) makes a thing appear as one thing, separateness (prz'thaktva) as different from others.
2 Sahasamuiya = svaya?«samudita. It is usually rendered sahasammati.
LECTURE xxviir. 155 (Spinas have taught, (thinking) they are of this and not of a different nature, beheves by nature. {i8) 2. But he who beheves these truths, having learned them from somebody else, either a A7/admastha ^ or a 6^ina, believes by instruction. (19) 3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command. (20) 4. He who obtains righteousness by (the study of) the Sutras, either Ahgas or other works ^, believes by the study of Siatras. (21) 5. He who by correctly comprehending one truth arrives at the comprehension of more — just as a drop of oil expands on the surface of water — believes by suggestion. (22) 6. He who truly knows the sacred lore, viz. the eleven Ahgas, the Prakir;^as^ and the Dr/sh^'ivada, believes by the comprehension of the sacred lore. (23) 7. He who understands the true nature of all sub- stances by means of all proofs (prama;^ a) and nay as*, believes by a complete course of study. (24) 8. He who sincerely performs (all duties implied) ^ A/^-^admastha is one who has not yet obtained Kevala, or the highest knowledge; he is in the two guwasthanas (the fourteen stages in the development of the soul from the lowest to the highest) characterised as i. upajantamoha, and 2. kshi«a- moha; viz. i. that in which delusion is only temporarily separated from the soul, and 2. that in which delusion is finally destroyed.
^ Bahira; apparently the same works are intended which are elsewhere called an ah gap ravish /a.
^ The original has the singular.
* The seven nayas are ' points of view or principles with reference to which certain judgments are arrived at or arrange- ments made.' Bhandarkar, Report, p. 112.
156 UTTARADHYAYANA.
by right knowledge, faith, and conduct, by asceticism and disciphne, and by all Samitis and Guptis, be- lieves by religious exercise. (25) 9. He who though not versed in the sacred doc- trines^ nor acquainted with other systems^, holds no wrong doctrines, believes by brief exposition. (26) 10. He who believes in the truth ^ of the realities *, the Sutras, and conduct, as it has been explained by the 6"inas, believes by the Law. (27) Right belief depends on the acquaintance with truths on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets. (28) There is no (right) conduct without right beliefs, and it must be cultivated (for obtaining) right faith; righteousness and conduct originate together, or righteousness precedes (conduct). (29) Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct "^j without virtues there is no deliverance ^, and without deliverance there is no perfection. (30) (The excellence of faith depends on the following) eight points: i. that one has no doubts (about the truth of the tenets); 2. that one has no preference (for heterodox tenets); 3. that one does not doubt ^ Dharma. * Astikaya; see note on verse 7.
^ I. e. true things as soul, &c.
^ Sawzyaktva 'righteousness.'
■^ ^ara«agu«a. The commentators make this a dvandva compound, and interpret >l'ara«a as vratadi, and gu«a as pi«<5^avijuddhi, &c.
* By deliverance I have rendered moksha, and by final per- fection nirvana. Moksha denotes freedom from Karman, a con- dition which in Brahmanical philosophy is called ^ivanmukti.
LECTURE XXVIII. I 57 its saving qualities ^; 4. that one is not shaken in the right beHef (because heretical sects are more prosperous); 5. that one praises (the pious); 6. that one encourages (weak brethren); 7. that one sup- ports or loves the confessors of the Law; 8. that one endeavours to exalt it. (31) III. Conduct, which produces the destruction of all Karman, is i. samayika^, the avoidance of everything sinful; 2. /('/^edopasthapana, the initia- tion of a novice; 3. pariharavij"uddhika, purity produced by peculiar austerities^; 4. sukshma samparaya, reduction of desire; 5. akashaya yathakhyata, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a A'^admastha as of a G'ma.. (32, 33) IV. Austerities are twofold: external and internal; both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity. (35) Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection).
Thus I say.
^ Nivvitigiy^^^a=nirvi/^ikitsa. According to the commentary it may stand for nir-vid-^ugupsa ' without loathing the saints.'
^ See Bhandarkar, Report, p. 98, note X.
^ The Dipika contains the following details. Nine monks resolve to live together for eighteen months. They make one of their number their superior, kalpasthita, four become pari- harikas, and the remaining four serve them (anupariharikas). After six months the pariharikas become anupariharikas and vice versa. After another six months the kalpasthita does penance and all the other monks serve him as anupariharikas.
TWENTY-NINTH LECTURE.
THE EXERTION IN RIGHTEOUSNESS.
O long-lived (6^ambusvamin)! I (Sudharman) have heard the following discourse from the venerable (Mahavira).