e. A monk who observes abstinence accordingtothe particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development^ too. (24) 3. With regard to collecting alms there are the eight principal ways^ how to collect them; the seven esha;^as (or modes of begging) and other self- imposed restrictions. (25) 4. Abstention from dainty food means abstention from such highly nourishing^ food and drink as milk, curds, ghee, &c. (26) 5. Mortification of the flesh consists in the dif- ferent postures as Virasana, &c., M^hich benefit the soul, and which are difficult to perform. (27) 6. Using unfrequented lodgings and beds consists in living and sleeping in separate and down in the commentaries. If we might set it aside, I should translate: abstinence with reference to disposition is observed by him who in collecting alms preserves the same disposition, whether he has to do with a woman or man, &c.
^ For development (pa^^ava = paryaya) denotes any form or phase of existence which anything can assume. Therefore all particulars of place, e.g. are developments of Place. As all restrictions of place, &c., indirectly diminish the food obtainable by a monk, they also come under the head Abstinence.
^ According to the commentator, these are the six kinds enumerated in verse 19. ^ambukavartta is of two kinds, as explained in the note; the eighth kind is rtg\\, or the common way of begging. These eight ways have reference to the houses in which they collect alms. The seven esha7;as refer to the quality or quantity of the food; their names are given in the Z'ika, partly in Prakn't, partly in Sanskrit: i. sawsa///za; 2. asa»zsa///;a; 3. uddhais'a; 4. alpalepika; 5. udgr/hita; 6. pragrz'hita; 7. u^^;^i- tadharma. According to another passage: i. is sa/^^spr/'sh/a, 3. uddhrita, 5. avagr/htta.
^ Prawita, explained push/ikara.
LECTURE XXX. I 79 unfrequented places where there are neither women nor cattle. (28) Thus external austerities have been briefly ex- plained; I shall now explain internal austerities in due order. (29) Internal austerities are: 1. praya^'/^itta, expiation of sins; 3. vaiyav7^2tya, serving the Guru; 4. svadhyaya, study; 5. dhyana, meditation; 6. vyutsarga \ abandoning of the body. (30) 1. Expiation of sins is tenfold, what must be confessed ^, &c.; this is to be strictly observed by a monk; this is called expiation of sins. (31) 2. Politeness consists in rising (from one's seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience. (32) 3. There are ten ^ kinds of service, as serving the A/'arya, &c.^; doing service consists in giving one's assistance as well as one is able. {33) 4. Study is fivefold: i. saying or learning one's lesson; 2. (questioning the teacher about it); 3. repe- tition; 4. pondering; 5. religious discourse. (34) ^ Viosagga, viussaga, viusagga. It is usually rendered vyutsarga, but the Sanskrit prototype is vyavasarga, as Leu- mann has pointed out, I.e., p. 152.
^ Compare Aupapatika Sutra, ed. Leumann, p. 40, ^ Ibidem, p. 42.
* They are enumerated in the following Gatha: ayariya-uva^^/zae thera-tavassi-gila7za-seha;zai sahammiya-kula-gawa-sahgha-sawgaya/;; tarn iha kayavva/w. The ten persons or body of persons entitled to 'service' are: i.aHrya; 2.upadhyaya; 3. sthavira; 4. tapas- vin; 5. glana; 6. xaiksha; 7. sadharmika; 8. kula; 9. ga«a; 10. sahgha.
5. Abstaining to meditate on painful and sinful things ^ one should, with a collected mind, engage in pure meditations on the Law; this the wise call meditation. (35) 6. If a monk remains motionless when lying down, sitting, or standing upright, this is called abandoning of the body, which is the sixth kind (of internal austerities). (36) If a sage truly performs these two kinds of austerities, he will soon be thoroughly released from the Circle of Births, {^^y) Thus I say.
THIRTY-FIRST LECTURE.
MODE OF LIFE 2.
I shall declare the mode of life that benefits the soul; by practising it many souls have crossed the ocean of Sa;«sara. (i) One should desist from one thing, and practise another: desist from neglect of self-control, and practise self-control. (2) Love and hatred are two evils which produce bad ^ This is the artaraudradhyana.
2 This lecture offers many difficulties to the translator, as it contains scarcely more than a dry list of articles of the Gaina faith. To fully understand or interpret it would require an accurate know- ledge of the complete religious system of the Gainas, to which we can lay no claim at present. The order in which the articles are given follows the number of their subdivisions. In some cases the number is not given in the Siltra, but is supplied by the com- mentary.
LECTURE XXXI. l8l Karman; if a monk always avoids them, he will not stand within the circle (of transmigration). (3) A monk who always avoids the thrice threefold hurtful, conceited, and delusive acts \ will not stand in the circle (of transmigration). (4) A monk who well bears calamities produced by gods, animals, or men, will not stand, &c. (5) A monk who always avoids the (four) different kinds of praises-, passions, expressions (of the emotions) ^ and (of the four) meditations the two sinful ones, will not stand, &c. (6) A monk who always exerts himself '^ with regard to the (five) vows, the (five) objects of sense, the (five) Samitis, and (five) actions ^ will not stand, &c. (7) A monk who always exerts himself with regard to the six lei-yas^ the six kinds of bodies, and the six (regular functions as) eating ^ will not stand, &c. (8) A monk who always exerts himself with regard to the (seven) rules of accepting alms ^ and the seven causes of danger (to other men) will not stand, &c. (9) ^ Compare XIX, 91, and XXX, 3. Hurtful acts (dands.) are threefold, as referring to thoughts, words, and acts; conceited acts (garava), as pride of riches, of taste (rasa), and of pleasure or fashion (sata); delusive acts (^alya), as maya, nidana, and mithyadarjana.
2 Vikattha. ' Samgna.
* Yatate ' exerts himself;' supply ' to avoid, to know, or to do,' as the case may require.
•= On the le^yas see Thirty- fourth Lecture, p. 196 ff.
^ From the commentaries I learn two more of these six karawas: vedana and vaiyavrz'tya. I cannot say which are the remaining three.
* They are enumerated in note 2 on XXX, 25, p. 178.
A monk who always exerts himself with regard to the (eight) objects of pride \ to that which pro- tects his chastity^, and to the tenfold Law of the monks I (lo) A monk who always exerts himself with regard to the (eleven) duties of the iipasakas, and the (twelve) duties of the bhikshus*, will not stand, &c. (ii) A monk who always exerts himself with regard to the (thirteen) actions (productive of Karman), to the various (fourteen) kinds of living beings, and the (fifteen) places of punishment of the wicked ^, will not stand, &c. (12) A monk who always exerts himself with regard to the sixteen Gathas ^ and to the (seventeen kinds of) neglect of self-control, will not stand, &c. (13) A monk who always exerts himself with regard to the (eighteen kinds of) continence, to the (nine- teen) ^;7atadhyayanas '^, and the (twenty) cases for not concentrating one's thoughts, will not, &c. (14) ' Viz. caste, family, beauty, &c.; see Sutrakm. II, 2, 17.
^ Brahmagupti. This is of nine kinds.
^ Bhikshudharma. It consists of Nos. 46-49, 26, 27, of Lecture XXIX, truth, purity, poverty, and chastity.
* The details given in the commentary (Devendra) partly differ from the description of the twelve duties of Aavakas, and the ten duties of Bhikshus given by Bhandarkar from the Karttikeyanu- preksha, see his Report, p. 114 ff.
'' Paramadharmika. My translation is based on the enume- ration of fifteen words, among which the names of some well-known hells occur.
•^ The sixteen lectures of the first part of the Sutrakntahga, the last of which is called Gatha, are meant by the sixteen Gathas. The whole book contains twenty-three lectures as stated in verse 16.
"^ The first jrutaskandha of the Cwatadharmakatha, which contains nineteen adhyayanas, is intended by ^watadhyayana.
LECTURE XXXI. l8^ 3 A monk who always exerts himself with regard to the twenty-one forbidden ^ actions, and the twenty- two troubles ^ will not stand, &c. (15) A monk who always exerts himself with regard to the twenty-three (lectures of the) Sutrakrz'taiiga, and to the gods whose number exceeds by an unit^ (the number of the lectures of the Sutrakr/taiiga), will not stand, &c. (16) A monk who always exerts himself with regard to the twenty-five clauses *, and (to the recitation of the twenty-six) chapters of the Dasas, &c.•^ will not stand, &c. (17) A monk who always exerts himself with regard to the (twenty-seven) virtues of the laity, and the (twenty-eight lectures of the) Prakalpa^ will not stand, &c. (18) A monk who always exerts himself with regard to the (twenty-nine) causes of wrong knowledge, and the (thirty) causes of delusion, will not stand, &c. (19) A monk who always exerts himself with regard to the (thirty-one) qualities of Siddhas, &c., the (thirty- 1 6'abala, because they 'variegate' the conduct. The actions meant are sitting on an unwiped seat, &c.
2 Parisaha, see above, p. 9 ff.
3 Rupa. The twenty-four gods are: ten Bhavanapatis, eight Vyantaras, five Gyotishkas, one Vaimanika; or the 24 prophets. ^ 4 Bhavana, the subdivisions of the five great vows, see part i, p. 189 ff.
^ The Da^ajrutaskandha, Bn'hat Kalpa, and Vyavahara Sutras are meant, which together contain twenty-six udde^as.
« I.e. the AMrahga SGtra; it now contains but twenty-four lectures, but is said to have originally contained four more, see part i, introduction, p. xHx f. These four lectures were: Maha- parinna, Ugghaya, A;mgghaya, Ar6va;/a.
184 UTTARADHYAYANA.
two) Yogas \ and thirty-three A^atanas ^, will not stand, &c. (20) A clever monk who always exerts himself with regard to the above-mentioned points, will soon be thoroughly released from the Circle of Births (21) Thus I say.
THIRTY-SECOND LECTURE.
THE CAUSES OF CARELESSNESS.
With attentive mind hear me explain for your benefit the deliverance from the beginningless time, together with its causes^, and from all misery: a truly wholesome subject, (i) By the teaching of true * knowledge, by the avoid- ance of ignorance and delusion, and by the destruction of love and hatred, one arrives at final deliverance which is nothing but bliss. (2) This is the road to it: to serve the Gurus and the old (teachers), to avoid throughout foolish people, to ^ The pure operations of mind, speech, and body.
^ As far as I can make out from the enumeration in the com- mentary, they are articles regulating the intercourse between monks, especially pupils and teacher.
^ By beginningless time the Saw/sara is meant; its causes are the kashayas or cardinal passions, and avirati.
■* Sa/^/('assa=: satyasya. This is a various reading; the received text has savvassa. The commentators give the fol- lowing explanation: by the property of knowledge to make every- thing known — this indicates that knowledge is the cause of moksha.
LECTURE XXXII. iSS apply oneself earnestly to study, and to ponder zealously on the meaning of the Slitras. (3) A 6'rama?^a engaged in austerities, who longs for righteousness \ should eat the proper quantity of allowed food, should select a companion of right understanding, and should live in a place suited to seclusion. (4) If he does not meet with a clever companion who surpasses or equals him in virtue, he should live by himself, abstaining from sins and not devoted to pleasures. (5) As the crane ^ is produced from an egg, and the egg is produced from a crane, so they call desire ^ the origin of delusion, and delusion the origin of desire. (6) Love and hatred are caused by Karman, and they say that Karman has its origin in delusion; Karman is the root of birth and death, and birth and death they call misery. (7) Misery ceases on the absence of delusion, delusion ceases on the absence of desire, desire ceases on the absence of greed, greed ceases on the absence of property. (8) I shall explain in due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion. (9) Pleasant food* should not be enjoyed with pre- ference, for it generally makes men over-strong^; and desires rush upon the strong, like birds upon a tree with sweet fruits. (10) ^ Samadhi; the Dipika explains it by ^;7anadari-ana/^ari- tralabha.
As in a forest, full of fuel, a fire fanned by the wind cannot be extinguished, so the fire (as it were) of the senses of him who eats as he lists; it does not benefit any chaste man. (i i) The mind of those who always live in unfrequented lodgings, who eat low food, and who subdue their senses, will not be attacked by the foe, Love, who is vanquished as disease is by medicine. (12) As it is not safe for mice to live near the dwelling of a cat, so a chaste (monk) cannot stay in a house inhabited by women. (13) A ^Srama^^a, engaged in penance, should not allow himself to watch the shape, beauty, coquetry, laughter, prattle, gestures, and glances of women, nor retain a recollection of them in his mind. (14) Not to look at, nor to long for, not to think of, nor to praise, womankind: this is becoming the meditation of the noble ones, and it is always whole- some to those who delight in chastity. (15) Though those who possess the three Guptis, cannot be disturbed even by well-adorned goddesses, still it is recommended to monks to live by them- selves, as this is wholesome in every way. (16) To a man who longs for liberation, who is afraid of the Sa7;2sara, and lives according to the Law, nothing in the world offers so many difficulties ^ as women who delight the mind of the ignorant. (17) To those who have overcome the attachment (to women), all others will offer no difficulties ^; even as to those who have crossed the great ocean, no river, though big like the Ganges, (will offer any dif- ficulty). (18) ^ Duttara. ^ Suuttara.
LECTURE XXXII. 1 8/ From desire of pleasure arises the misery of the whole world, the gods included; whatever misery of body and mind there is, the dispassionate will put an end to it. (19) As the fruit of the Kimpaka^ is beautiful in taste and colour, when eaten; but destroys the life when digested, (being) poison; similar in their effect are pleasures. (20) A Sramsina., engaged In austerities, who longs for righteousness 2, should not fix his thoughts on the pleasant objects of the senses, nor turn his mind from them, if they be unpleasant. (21) ' Colour ' attracts the eye; It Is the pleasant cause of Love, but the unpleasant cause of Hatred ^; he who Is Indifferent to them (viz. colours), is called dispassionate. (22) The eye perceives 'colour,' and 'colour 'attracts the eye; the cause of Love is pleasant, and the cause of Hatred is unpleasant. (23) He who Is passionately fond of ' colours,' will come to untimely ruin; just as an impassioned moth which is attracted by the light rushes Into death. (24) He who passionately hates (a colour), will at the same moment suffer pain. It Is the fault of an undisciplined man that he is annoyed (by a colour); it Is not the 'colour' Itself that annoys him. (25) ^ Trichosanthes Palmata, or Cucumis Colocynthus.
2 Compare verse 4.
^ Love and Hatred must of course be understood in their widest meaning. The same remark applies to the term ' colour,' which according to Hindu terminology denotes everything that is perceived by the eye. The first three sentences are, in the original, dependent on verbs as vadanti, ahus. I have, here and elsewhere, dropped them in the translation.
He who is very fond of a lovely 'colour,' hates all others; hence a fool will suffer misery, but a dis- passionate sage is not affected by it. (26) He who has a passion for ' colours \' will kill many movable and immovable beings; a passionate fool, intent on his personal interest, pains and torments those beings in many ways. (27) How can a man who passionately desires 'colours^,' be happy while he gets, keeps, uses, loses, and misses (those things). Even when he enjoys them, he is never satisfied. (28) When he is not satisfied with those ' colours,' and his craving for them grows stronger and stronger, he will become discontented, and unhappy by dint of his discontent; misled by greed he will take another's property. (29) When he is overcome by violent desire, takes another's property, and is not satisfied with those ' colours ' and their possession, then his deceit and falsehood increase on account of his greed; yet he will not get rid of his misery. (30) After and before he has lied ^, and when he is on the point of lying, he feels infinitely unhappy. Thus when he takes another's property, and is (after all) not satisfied by the ' colours ' (he has ^ Ruva«ugasa«uga = rupa-anuga-aja-anuga. This divi- sion of the compound looks artificial; I should prefer to divide riiva-a;;ugasa-a?niga = ri\pa-anukarsha-anuga; literally, possessed of attraction by colours.
^ Ruvawuvaewa pariggahe«a. Parigraha is explained as the desire to possess them.
^ Instead of ' lying,' we can also adopt the rendering ' stealing,' as the word in the original mosa may stand either for mr/sha, or for mosha.
LECTURE XXXII. 1 89 obtained), he becomes unhappy, and nobody will protect him^ (31) How, then, can a man who is devoted to * colours/ ever derive any happiness from anything? He suffers pain at the time of their enjoyment to procure which he had suffered misery. (32) In the same way he who hates ' colours,' incurs a long succession of pains; when his mind is filled with hatred, he accumulates Karman w^hich in the end again produces misery. (33) But a man who is indifferent to ' colours,' is free from sorrows; though still in the Sa;;^sara, he is not affected by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water. (34) [The whole set of verses 22-34 is, with few alterations, five times repeated in the original in order to apply to the other organs of sense.
Verses 35-47 treat of sounds; 'sound' is to be substituted for * colour,' ' ear ' for ' eye.'
The last line of verse ^il^ which corresponds to verse 24, runs thus: As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound.
In the same way verses 48-60 apply to ' smells '; substitute ' smell ' and ' orean of smell.'
Verses 61-73 apply to tastes; substitute 'tastes' and ' tongue.'
Verses 74-86 apply to touches; substitute 'touches' and ' body.'
Verses 87-99 apply to feelings; substitute 'feel- ings ' and ' mind.'
^ Awissarrianij-ra. Ni^ra does not occur in common San- skrit; it is rendered avash/ambha by the commentators.
190 UTTARADHYAYANA.
The lines corresponding to the comparison in verse 24, run as follows: Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole. (50) Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook. (63) Just as an impassioned buffalo who dives In cold water, is taken hold of by a crocodile and dies. (76) Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)] Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate. (100) Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion. (loi) Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things ^; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful. (102, 103) ^ Arati and rati. Compare note on XXI, 21, where I have adopted another translation suited to the context. The first four numbers contain the cardinal passions; the rest the emotions which are called no-kashaya.
LECTURE XXXII. I9I A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities K Such emotions of an infinite variety arise in one who is the slave of his senses. (104) Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an im- passioned man exerts himself. (105) But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling. (106) He who endeavours to recognise the vanity of all desires ^, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct. (107) The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledgre and to rieht faith, and whatever Karman produces obstruction (to righteousness). (108) Then he knows and sees all things, he is free from delusion and hindrances, his Asravas have gone, ^ My translation follows the interpretation of the commentators. The original runs thus: Kappa/;; na il:/:/iigga. sahayaliX'^/;ii pa/&/^>^a«utave«a tavappabhava?^. The meaning they have made out is very unsatisfactory. There is a remarkable various reading in MS. C not noticed by the scholiasts: sahayala/('/^^i»2 = svabhavalakshmiOT. If this was the original reading, the meaning of the line, in which however I must leave the word kappam untranslated, would come to this: a monk who regrets having taken the vows should not desire personal power as the reward for his penance. Kalpa, according to the commentators, is one who is able to perform his religious duties; a kalpa is contrasted with a ^rishya, novice.
192 UTTARADHYAYANA.
and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent. (109) He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim. (no) We have taught the way how to become exempt from all misery which arises since time without beginning; those beings who follow it will in their time become infinitely happy, (m) Thus I say.
THIRTY-THIRD LECTURE.
THE NATURE OF KARMAN.
I shall now in due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births, (i) The eight kinds of Karman are briefly the following: 1. 6^/^anavara;2iya (which acts as an obstruction to right knowledge); 2. Dari-anavara^nya (which acts as an obstruc- tion to right faith); 3. Vedaniya (which leads to experiencing pain or pleasure); 4. Mohaniya (which leads to delusion); 5. Ayu//karman (which determines the length of life); LECTURE XXXIII. I 93 6. Naman (which determines the name or in- divicluahty of the embodied soul); 7. Gotra (which determines his Gotra); 8. Antaraya (which prevents one's entrance on the path that leads to eternal bliss ^). (2, 3) 1. Obstruction of knowledge is fivefold (viz. obstruction to): a. 6'ruta, knowledge derived from the sacred books; b. Abhinibodhika, perception; c. Avadhi^/7ana, supernatural knowledge; d. Mana/^paryaya, knowledge of the thoughts of other people; e. Kevala, the highest, unlimited knov/ledge. (4) 2. The nine kinds of obstruction to right faith are: I. sleep; 2. activity; 3. very deep sleep; 4. a high degree of activity^; 5- a state of deep-rooted greed; 6-9 refer to faith in the objects of the first three and the last kinds of knowledge. (5, 6) 3. Vedaniya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also. (7) 4. Mohaniya is twofold as referring to faith and to conduct; the first is threefold, the second twofold. (8) The three kinds of Mohaniya referring to faith are: i. right faith; 2. wrong faith; 3. faith partly right and partly wrong. (9) ^ Compare Bhandarkar, Report, p. 93, note *.
"- Nos. 1-4 are nidra, pra/5:ala, nidranidra, pra>^alapra/^ala; I render the etymological meaning of these words. According to the Dipika, however, they have a different meaning: nidra means the state of agreeable waking; pra/Jala, the slumber of a standing or sitting person; nidranidra, deep sleep; pra/^alapra/^ala, sleep of a person in motion. Nos. 6 and 7 are here called -^'akkhu and a^akkhu, instead of abhinibodhika and i-ruta.
The two kinds of Mohaniya referring to conduct are: i. what is experienced in the form of the four cardinal passions; 2. what is experienced in the form of feehngs different from them. (10) The first kind of this Karman is sixteenfold, the second sevenfold or ninefold \ (11) A 5. Ayushkais fourfold as referring to i. denizens of hell; 2. brute creation; 3. men; 4. gods. (12) 6. Nam an is twofold, good and bad; there are many subdivisions of the good variety, and so there are of the bad one also ^. (13) 7. Gotra is twofold, high and low; the first is eightfold, and so is the second also. (14) 8. Antaraya is fivefold as preventing: i. gifts; 2. profit; 3. momentary enjoyment; 4. continuous enjoyment^; and 5. power. (15) Thus the division of Karman and the subdivisions have been told.
Now hear their number of atoms ^, place, time, and development. (16) ^ The divisions of the second Karman are the feelings or emo- tions enumerated in the 102nd verse of the last lecture, from disgust onward. There are seven of them, if desire for women, men, or both, is reckoned as one item, but nine, if it is reckoned as three. The sixteen divisions of the Karman produced by the cardinal passions are arrived at by subdividing each of the four passions with reference to i. anantanubandha; 2. pratya- khyana; 3. apratyakhyana; 4. sa;?z^valana.
' In the Dipika 103 subdivisions are enumerated; they corre- spond to our genera.
^ 3. Bhoga, 4. upabhoga; bhoga is enjoyment of flowers, food, &c.; upabhoga, that of one's house, wife, &c. The Karman in question brings about an obstruction to the enjoyment, &c., though all other circumstances be favourable.
■* The Karman is considered to consist, like other substances, of atoms, here called pradeja point. The word I have translated LECTURE XXXIII. I 95 The number of atoms of every Karman is infinite; it is (infinitely) greater than (the number) of fettered^ souls, but less than that of the perfected ones. (17) The Karman in the six directions of space ^ binds all souls, and it binds the whole soul in all its parts in every possible way. (18) The longest duration (of Karman) is thirty Krores of Krores of Sagaropamas ^, and the shortest a part of a muhCirta. (19) This holds good with both Avara;^iyas, with Vedaniya and Antaraya. (20) The longest duration of Mohaniya is seventy Krores of Krores of Sagaropamas, and the shortest a part of a muhurta. (21) The longest duration of Ayushka is thirty-three Krores of Krores of Sagaropamas, and the shortest a part of a muhurta. (22) The longest duration of Naman and Gotra is twenty Krores of Krores of Sagaropamas, and the shortest eight muhurtas. (23) The number of perfected souls is infinite, and that number of atoms is paesagga?7/ = pradejagram, which is rendered parama«uparima«a.
^ The six directions of space are the four cardinal points, zenith and nadir. The commentators quote scripture that ekendriyas, or beings with one organ of sense, are bound by Karman in three and more directions. The true meaning of this statement is beyond my grasp, — The Dipika explains how Karman acts on the soul. The soul absorbs all material particles of a suitable nature (especially the karmapudgalas) with which it comes into contact, i.e. all that are in the same space with the soul, and assimilates them in the form of ^^anavarawiya, &c., just as fire consumes every- thing within its reach, but nothing beyond it.
of the subdivisions of Karman ^ is also (infinite); the number of atoms in all these (subdivisions) exceeds (the number) of all souls. (24) Therefore a wise man should know the different subdivisions of these Karmans, and should exert himself to prevent and to destroy them. (25) Thus I say.
THIRTY-FOURTH LECTURE.
ON LE^'YA^.
I shall deliver in due order the Lecture on Le^ya; hear the nature of the six Lei-yas (produced by) Karman. (i) ^ Anubhaga, explained karmarasavi^^sha.
2 The lejyas (adhyavasaya vi^^sha/^) are diflferent conditions produced in the soul by the influence of different Karman; they are therefore not dependent on the nature of the soul, but on the Karman which accompanies the soul, and are, as it were, the reflection of the Karman on the soul, as stated in the following verse from the Ava/^uri: kr/sh«adidravyasa-^ivyat pariwamo ya dtmana/^ I spa/ikasyeva tatrayawz le^ya^abda// pravartate 11 'The alteration produced on the soul, just as on a crystal by the presence of black things, &c., is denoted by the word le^ya.' The Lesya, or, according to the above explanation, what produces Lejya, is a subtile substance accompanying the soul; to it are attributed the qualities described in this lecture. — The word lesa is derived from kle^a; this etymology appears rather fanciful, but I think it may be right. For the Lejyas seem to be the Klejas, which affect the soul, conceived as a kind of substance. The Sanskrit term Le^ya is of course a hybrid word. It must, however, be stated that lesa occurs also in ihe meaning 'colour,' e.g. Sutrakrz't. I, 6, 13, and that the Prak?7't of klesa is kile^a.
LECTURE XXXIV. 197