LECTURE XXXIV. 197 Hear i. the names, 2. colours, 3. tastes, 4. smells, 5. touches, 6. degrees, 7. character, 8. variety, 9. duration, 10. result, and 11. life of the Le^yas. (2) 1. They are named In the following order: black, blue, grey, red, yellow, and white. {3) 2. The black Le^ya has the colour of a rain-cloud, a buffalo's horn, (the fruit of) Rish/aka\ or the eye of the wagtail. (4) The blue Le^ya has the colour of the blue A^oka^ the tail of the A'asha^ or of lapis lazuli. (5) The grey Le^ya has the colour of the flower of Atasi^ the feathers of the Kokila, or the collar of pigeons. (6) The red Le^ya has the colour of vermilion, the rising sun, or the bill of a parrot. (7) The yellow Le^ya has the colour of orpiment, turmeric, or the flowers of 6'a72a^ and Asanas (8) The white Le^ya has the colour of a conch- shell, the aiika-stone^ Kunda-flowers^ flowing milk, silver, or a necklace of pearls. (9) 3. The taste of the black Le^ya is infinitely more bitter than that of Tumbaka^ (the fruit of the) Nimb-tree^°, or of Rohim. (10) ^ Sapindus Detergeus.
2 It is not the common Asok^., Jonesia Asoka, which has red flowers.
3 Corarias Indica, blue jay; according to some, a kingfisher.
* Linum Usitatissimum, whose flowers are blue. — The word for grey is kau = kap6ta; in the comm., however, it is described as ki;«^it kr/sh«a, ki/«y^il lohita, which would be rather brown. But the description given in our verse leaves no doubt that grey colour is intended.
^ Crotolaria Juncea. '^ Terminalia Tomentosa.
^ Afika, ma«ivij-esha. ■ Jasminum Multiflorum.
^ The gourd Lagenaria Vulgaris. '° Azadirachta Indica.
The taste of the blue Lei"ya is infinitely more pungent than Trika^'uka ^ and Hastipippalt. (11) The taste of grey Le^ya is infinitely sourer than that of unripe Mango and Kapittha^. (12) The taste of red Lei'ya is infinitely more pleasant than that of ripe Mango and Kapittha. (13) The taste of yellow Lei'ya is infinitely better than that of excellent wine and various liquors, honey and Maireyaka^. {14) The taste of white Lei'ya is infinitely better than that of dates, grapes, milk, candied and pounded sugar. (15) The smell of the bad Le^yas (viz. the three first) is infinitely worse than that of the corpse of a cow, dog, or snake. (16) The smell of the three good Lei"yas is infinitely more pleasant than that of fragrant flowers and of perfumes when they are pounded. (17) 5. The touch of the bad Lei^yas is infinitely worse than that of a saw, the tongue of a cow, or leaf of the Teak tree. (18) The touch of the three good Lej"yas is infinitely more pleasant than that of cotton, butter, or vSirisha- flowers'. (19) 6. The degrees^ of the Lei^yas are three, or nine, ^ The aggregate of three spices, &c., black and long pepper and dry ginger.
'^ Feronia Elephantum.
^ A kind of intoxicating drink, extracted from the blossoms of Lythrum Fructicosum, with sugar, &c.
* Acacia Sirisa.
^ The Lej-jas may possess their qualities in a low, middle, or high degree; each of these degrees is again threefold, viz. low, middle, and high. In this way the subdivision is carried on up to 243.
LECTURE XXXIV. 199 or twenty-seven, or eighty-one, or two hundred and forty-three. {20) 7. A man who acts on the impulse of the five Asravas^ does not possess the three Guptis, has not ceased to injure the six (kinds of Hving beings), commits cruel acts, is wicked and violent, is afraid of no consequences ^ is mischievous and does not subdue his senses — a man of such habits develops the black Lei-ya. (21, 22) A man of the following qualities: envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of enjoyment; a man who pursues pleasures and does not abstain from sinful undertakings, who is wicked and violent — a man of such habits develops the blue Le^ya. (23, 24) A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver^ a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy — a man of such habits develops the grey Le^ya. (25, 26) A man who is humble, steadfast, free from deceit and inquisitiveness, well disciplined, restrained, attentive to his study and duties ^ who loves the Law and keeps it, who is afraid of forbidden things and strives after the highest good — a man of such habits develops the red Le^ya. (27, 28) A man who has but little anger, pride, deceit, and greed, whose mind is at ease, who controls himself, 1 I.e. commits the five great sins.— The following verses give the character — lakshawa — of the Le^yas.
2 This is, according to the comm., the meaning of the word niddhawdhasaparinamo.
200 UTTARADHYAYANA.
who is attentive to his study and duties, who speaks but httle, is calm, and subdues his senses — a man of such habits develops the yellow Lei-ya. (29, 30) A man who abstains from constant thinking about his misery and about sinful deeds, but engages in meditation on the Law and truth only\ whose mind is at ease, who controls himself, who practises the Samitis and Guptis, whether he be still subject to passion or free from passion, is calm, and subdues his senses — a man of such habits develops the white Le^ya. (31, 32) 8. There are as many varieties- of Le^yas as there are Samayas^ in the innumerable Avasarpims and Utsarpi;<!is, and as there are countless worlds. (33) 9. Half a muhurta is the shortest, and thirty-three Sagaropamas plus one muhurta is the longest dura- tion of the black Le^ya. (34) Haifa muhurta is the shortest, and ten Sagaro- pamas plus one Palyopama and a part of an Asain- khyeya is the longest duration of the blue Lcsya. {35) Haifa muhurta is the shortest, and three Saoaro- pamas plus one Palyopama and a part of an Asa?;^- khyeya is the longest duration of the grey Le^ya. (36) Haifa muhurta is the shortest, and two Saoaro- pamas plus one Palyopama and a part of an Asaw- khyeya is the longest duration of the red Le^ya. (t^j) Half a muhurta is the shortest, and ten Sagaro- pamas plus one muhurta is the longest duration of the yellow Le^ya. (38) ^ Literally: who avoids the arta and raudra dhyanas, and practises the dharma and jukla dhyanas. These terms cannot be adequately translated; the reader may therefore be referred for details to Bhandarkar's Report, p. no ff.
^ Samaya is the smallest division of time — instant, moment.
LECTURE XXXIV. 201 Half a muhurta is the shortest, and thirty-three Sagaropamas plus one muhurta is the longest dura- tion of the white Le^ya. (39) I have described above the duration of the Lej-yas generally; I shall now detail their duration in the four walks of mundane existence \ (40) The shortest duration of the grey Le^yi (of a denizen of hell) is ten thousand years, the longest three Sagaropamas plus one Palyopama and part of an Asawkhyeya. (41) The shortest duration of the blue Le^ya (of a denizen of hell) is three Sagaropamas plus one Palyopama and a part of an Asa;;2khyeya, the longest ten Sagaropamas plus one Palyopama and a part of an Asa?;2khyeya. (42) The shortest duration of the black Le^ya (of a denizen of hell) is ten Sagaropamas plus one Palyo- pama and a part of an Asa;;^khyeya, the longest thirty-three Sagaropamas. (43) 1 have described the duration of the Lej-yas of denizens of hell; I shall now describe that of animals, men, and gods. (44) The duration of any of the Le^yas except the best (viz. white one) is less than a muhurta for (the lowest organisms), animals, and men-. (45) Half a muhurta is the shortest duration of the white Le^ya (of animals and men), and the longest a Krore of former years^ less nine years. (46) ^ Viz. as denizens of hell, brutes, men, and gods. Only the three first Le^yas lead to being born in hell.
2 The consequence of this statement appears to be that at the expiration of the Lejya a new one is produced. The commen- tators, however, are not explicit on this head.
^ About the former years, see above, p. 16, note i.
202 UTTARADHYAYANA.
I have described the duration of the Lei'yas of animals and men, I shall now describe that of the gods. (47) The shortest duration of the black Le^ya is ten thousand years, the longest a Palyopama and (a part of) an Asa;;/khyeya. (48) The shortest duration of the blue Le^ya is equal to the longest of the black one plus one Samaya; the longest is one Palyopama plus a (greater part of) an Asa;;/khyeya, (49) The shortest duration of the grey Le^ya is equal to the longest of the blue one plus one Samaya; the longest is one Palyopama plus (a still greater part of) an Asa7;2khyeya. (50) I shall now describe the red Le^ya as it is with gods, Bhavanapatis, Vyantaras, 6^y6tishkas, and Vaimanikas. (51) The shortest duration of the red Le^ya is one Palyopama, the longest two Sagaropamas plus one Palyopama and a part of an Asa;;^khyeya \ (52) The shortest duration of the red Le^ya is ten thousand years, the longest two Sagaropamas plus one Palyopama and a part of an Asa;;?khyeya. (53) The longest duration of the red Le^ya plus one Samaya is equal to the shortest of the yellow Le.?ya; its longest, however, is ten muhurtas longer. (54) The longest duration of the yellow Le-9ya plus one Samaya is equal to the shortest of the white Le^ya; the longest, however, is thirty-three muhtartas longer. (55) 10. The black, blue, and grey Le^yas are the ^ This verse seems to lay down the duration of the Lesya, in the case of common gods, while the next one applies to Bhavanapatis, &c.
LECTURE XXXV. 203 lowest Le^yas; through them the soul is brought into miserable courses of life. (56) The red, yellow, and white Le^yas are the good Le:ryas; through them the soul is brought into happy courses of life. {57) II. In the first moment of these Le^yas when they are joined (with the soul), the latter is not born into a new existence \ (58) In the last moment of all these Le^yas when they are joined (with the soul), the latter is not born into a new existence. (59) While the last muhurta is running and a part of it is still to come, the souls with their Le^yas developed, go to a new birth. (60) A wise man should, therefore, know the nature of these Le^yas; he should avoid the bad ones and obtain the good ones. (61) Thus I say.
THIRTY-FIFTH LECTURE.
THE HOUSELESS MONK.
Learn from me, with attentive minds, the road shown by the wise ones^ which leads a monk who follows it, to the end of all misery, (i) 1 The question treated rather darkly in the next three verses is, according to the comm., the following:— Every individual dies in the same Lejya in which he is born. When his Le^ya ends with his life, then the soul must get a new Le>rya. Our verses state at which time the new Le^ya comes into existence or is joined with the soul.
^ Buddhehi.
Giving up the life in a house, and taking Pra- vra^ya, a sage should know and renounce those attachments which take hold of men. (2) A restrained monk should abstain from killing, lying, stealing, carnal intercourse, from desire, love, and greed. (3) Even in his thoughts a monk should not long for a pleasant painted house filled with the fragrance of garlands and frankincense, secured by doors, and decorated with a white ceiling-cloth \ (4) For in such a dwelling a monk will find it difficult to prevent his senses from increased desire and passion. (5) He should be content to live on a burial-place, in a deserted house, below a tree, in solitude, or in a place which had been prepared for the sake of somebody else -. (6) A well-controlled monk should live in a pure place, which is not too much crowded, and where no women live. (7) He should not build a house, nor cause others to erect one; for many living beings both movable and immovable, both subtile and gross, are seen to be killed when a house is being built; therefore a monk should abstain from building a house. (8, 9) The same holds good with the cooking of food and drink, or with one's causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook. (10) Beings which live in water, corn, or in earth and ^ U116va = ull6/^a.
LECTURE XXXV. 20 = wood, are destroyed in food and drink; therefore a monk should cause nobody to cook, (i i) There is nothing so dangerous as fire, for it spreads in all directions and is able to destroy many beings; one should therefore not light a fire. (12) Even in his thoughts a monk should not long for gold and silver; indifferent alike to dirt and gold he abstains from buying and selling. (13) If he buys, he becomes a buyer; if he sells, he becomes a merchant; a monk is not to engage in buying and selling. (14) A monk who is to live on alms, should beg and not buy; buying and selling is a great sin; but to live on alms is benefitting. (15) He should collect his alms in small parts according to the Sutras and so as to avoid faults; a monk should contentedly go on his begging-tour, whether he get alms or not. (16) A great sage should not eat for the sake of the pleasant taste (of the food) but for the sustenance of life, being not dainty nor eager for good fare, restraining his tongue, and being without cupi- dity. (17) Even in his thoughts he should not desire to be presented with flowers, to be offered a seat, to be eloquently greeted, or to be offered presents, or to get a magnificent welcome and treatment. (18) He should meditate on true things only \ com- mitting no sins and having no property; he should walk about careless of his body till his end arrives. {19) Rejecting food when the time of his death arrives, 206 UTTARADHYAYANA.
and leaving the human body, he becomes his own master \ and is Hberated from misery. (20) Without property, without egoism, free from A passions and the Asravas, he obtains absolute knowledge, and reaches eternal beatitude. (21) Thus I say.
THIRTY-SIXTH LECTURE.
ON LIVING BEINGS AND THINGS WITHOUT LIFE ^.
Now learn from me with attentive minds the division of Living Beings and Things without life ^, which a monk must know who is to exert himself in self-control, (i) ^ By the destruction of the viryantaraya. ^ It will perhaps not be amiss to give a systematic list of the subjects treated in this lecture. The numbers refer to the verses.
A. Things without life, 3-48. (i) Without form, 5-9. (2) With form, 10-48.
B. Living Beings, 48-246. (i) Perfected souls, 50-68. (2) Mundane Beings, 69-246.
a. Immovable Beings, 71-106. a. Earth Lives, 71-84.
b. Movable Beings, 108-246. a. Fire Lives, 109-117.
jS. Wind Lives, 118-126.
7. Beings with an organic body, 127-246.
^ See next page.
LECTURE XXXVI. 207 The Living Beings and the Things without Hfe make up this world (Loka); but the space where only Things without life are found is called the Non-world (Aloka). (2) The Living Beings and the Things without life will be described with reference to i. substance, 2. place, 3. time, and 4. development. (3) A. Things without life.
Things without life are i. possessing form, 2. formless; the formless things are of ten kinds, those possessing form are of four kinds. (4) (i) The ten kinds of formless things: i. Dharma, 2. its divisions, 3. its indivisible parts; 4. Adharma, 5. its divisions, 6. its indivisible parts; 7. space, i. With two organs of sense, 128-136. ii. With three organs of sense, 137-145. iii. With four organs of sense, 146-155. iv. With five organs of sense, 156-246.
a. Denizens of hell, 157-170.
3. Aerial, 187-193.
c. Men, 194-202.
d. Gods, 203-246.
a. Living in Kalpas, 209, 210, 221-232. b'. Living above the Kalpas, 211. a. Graiveyakas, 212, 213, 233-241. 0. Anuttaras, 214-217, 242, 243. Appendix, 247-267. ^ Giva and a^iva. The former is defined in the Dipika as upayogavan in accordance with our text, XXVIII, 10; the latter is also called pudgala.
208 UTTARADHYAYANA.
8. its divisions, 9. its indivisible parts, and 10. time \ (5, 6) Dharma and Adharma are co-extensive with tlie World (Loka); space fills the World and the Non- world (Aloka); time exists in what is called the place of time ^ (7) Dharma, Adharma, and Space are ever without beginning and end. (8) And time also, if regarded as a continuous flow ^ is called so (i. e. without beginning and end); but with regard to an individual thing it has a beginning and an end. (9) (2) The four kinds of things possessing form are I. compound things, 2. their divisions, 3, their indivisible parts, and 4. atoms ^. (10) Compound things and atoms occur as individual things and apart (or different from others) °, in the whole world and in parts of the world; this is their distribution with regard to place, (ii) Subtile things occur all over the world, gross things only in a part of it.
^ It is here called addha-samaya, which may be translated real-time. It has no divisions or parts as the other things, because of time only the present moment is existent. And a moment can- not be divided.
2 Time is only present in the two and a half continents inhabited by men, and the oceans belonging to them; beyond this sphere there is no time or, as the Dipika correctly remarks, no divisions of time.
* According to the Dipika, we should have but two divisions, viz.: I. compound things (skandha, aggregates of atoms), and 2. not aggregated atoms; for Nos. 2 and 3 of our text are but subdivisions of No. i.
LECTURE XXXVI, 209 1 shall now give their fourfold division with regard to time. (12) With regard to the continuous flow (or develop- ment of a thing) it is without beginning and without end; but with regard to its existence (as an in- dividual thmg) it has both a beginning and an end \ (13) The longest duration of Things without life possessing form is an immeasurable ^ period; the shortest one Samaya. (14) The longest interruption ^ in the existence of Things without life possessing form is an endless time; the shortest one Samaya. (15) Their development is fivefold: with regard to 1. colour, 2. smell, 3. taste, 4. touch, and 5. figure. (16) Those which develop with regard to colour are of five kinds: i. black, 2. blue, 3. red, 4. yellow, 5. white. (17) Those which develop with regard to smell are of two kinds: i. sweet-smelling substances, and 2. of bad smell. (18) Those which develop with regard to taste are of five kinds: i. bitter, 2. pungent, 3. astringent, 4. sour, and 5. sweet. (19) Those which develop with regard to touch are of eight kinds: i. hard, 2. soft, 3. heavy, 4. light, 5. cold, 6. hot, 7. smooth, and 8. rough.
^ The meaning of this verse is that a thing, as far as its material cause is concerned, has always existed, and will ever exist under one form or other, but that the individual thing in its present form has but a limited existence.
^ Antaram; the interval between the thing being removed from its proper scene and reaching it again (AvaXuri and Dipika). [45] P 2IO UTTARADHYAYANA.
In this way the substances have been declared, which develop with regard to touch. (20, 21) Those which develop with regard to figure are of five kinds: i. globular, 2. circular, 3. triangular, 4. square, and 5. long. (22) Things of black colour are subdivided with re- gard to smell, taste, touch, and figure. (23) The same subdivision holds good with blue, red, yellow, and white things. (24-27 ^) Things of sweet smell are subdivided with regard to colour, taste, touch, and figure; things of bad smell are similarly subdivided. (28, 29) Things of bitter taste are subdivided with regard to colour, smell, touch, and figure. (30) The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34) Things of hard touch are subdivided with regard to colour, smell, taste, and figure. (35) The same subdivision holds good with soft, heavy, light, cold, hot, smooth, and rough things. (36-42) Things of globular figure are subdivided with regard to colour, smell, taste, and touch. (43) The same subdivision holds good with circular, triangular, square, and long things. (44-47) Thus the division of Things without life has briefly been told.
B. Living Beings.
I shall now, in due order, deliver the division of living beings. (48) Livinor beinpfs are of two kinds: i. those still * Each verse has the same form as 23, only that another colour is substituted for black. In the same way the subdivisions of smells, &c., are given. I give the first verse of each class and abbreviate the rest.
belonging to the Sa;;2sara, and 2. the perfected souls (slddhas). The latter are of many kinds; hear me explain them. (49) (i) The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders. (50) Perfection is reached by people of the greatest, smallest, and middle size \ on high places, under- ground, on the surface of the earth, in the ocean, and in water (of rivers, &c.). (51) Ten hermaphrodites reach, at the same time, per- fection, twenty women, one hundred and eight men; four householders, ten heterodox, and one hundred and eight orthodox monks. (52, 53) Two individuals of the greatest size reach perfection (simultaneously), four of the smallest size, and one hundred and eight of the middle size. (54) Four individuals reach perfection (simultaneously) on high places, two in the ocean, three in water, twenty underground, and one hundred and eight on the surface of the earth. (55) From where are the perfected souls debarred? Where do the perfected souls reside? Where do they leave their bodies, and where do they go, on reaching perfection? (56) Perfected souls are debarred from the non-world (Aloka); they reside on the top of the world; they leave their bodies here (below), and go there, on reaching perfection. (57) Twelve Yqc^anas above the (Vimana) Sarvartha is ' The greatest size (ogahawa) of men is 500 dhanus, or 2,000 cubits, the smallest one cubit.
the place called Ishatpragbhara ^ which has the form of an umbrella; (there the perfected souls go). (58) It is forty-five hundred thousand Yq^ranas long, and as many broad, and it is somewhat more than three times as many in circumference. (59) Its thickness is eight Yq^anas, it is greatest in the middle, and decreases - toward the margin, till it is thinner than the wing of a fly. (60) This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of 6^inas. (61) (Above it) is a pure blessed place (called ^'ita), w^hich is white like a conch-shell, the anka-stone ^ and Kunda-flowers; a Yo^ana thence is the end of the world. (62) The perfected souls penetrate the sixth part '^ of the uppermost Kr6i"a of the (above-mentioned) Yq^ana. (63) There at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection. (64) The dimension of a perfected soul is two-thirds of the height which the individual had in his last existence. (65) The perfected souls, considered singly, (as in- dividuals) have a beginning but no end; considered ' Similar details are given in the Aupapatika Sutra (ed. Leumann, §i63f.).
^ According to the commentator, who quotes scripture, it decreases an angula every Y6i,'-ana.
* Compare XXXIV, 9 and note. The commentators here treat ahka as a separate substance without offering any explanation. The Dipika writes sita instead of jita.
* Or 333^ dhanus.
LECTURE XXXVI. 2 13 J collectively * (as a class) they have neither a begin- ning nor an end. (66) They have no (visible) form, they consist of Life throughout, they are developed into knowledge and faith, and they possess paramount happiness which admits of no comparison. (Sy) They all dwell in one part of the world, and have developed into knowledge and faith, they have crossed the boundary of the Sa;/Vsara, and reached the excellent state of perfection. (68) (2) Living beings which still belong to the Sa;;2- sara, are of two kinds: a. movable, and 5. immovable ones: the immovable ones are of three kinds: (69) a. Earth Lives, /3. Water Lives, and 7. plants; these are the three kinds of immovable living beings; now learn from me their subdivision, {yd) a. The Earth Lives are of two kinds: subtile and gross; and both of them are either fully developed or undeveloped. (71) The gross and fully developed are of two kinds: viz. smooth or rouoh. The smooth ones are of seven kinds: (72) Black, blue, red, yellow, white, pale dust, and clay.
The rough ones are of thirty-six kinds: {7^) Earth, gravel, sand, stones, rocks, rock-salt -, iron, copper, tin, lead, silver, gold, and diamond; (74) Orplment, vermilion, realgar, Sasaka ^ antimony, 1 The words translated, 'considered singly' and 'considered collectively,' are egattewa and puhutte7/a=:ekatvena and pri- thaktvena. Their usual meaning has been given in verse 11.
^ Lava;?as6?
^ Not in our dictionaries; the commentators only say that it is a kind of mineral, dhatuvii'esha. I give the Sanskrit names of 214 UTTARADHYAYANA.
coral, Abhrapa/ala, Abhravaluka; these are varieties of gross (Earth-) bodies and kinds of precious stones. (75) Hyacinth, natron, Anka, crystal, Lohitaksha, emerald, Masaragalla, Bhii^amo/^aka, and sap- phire; (76) A'andana, red chalk, Hawsagarbha, Pulaka\ and sulphur; /ilTandraprabha, lapis lazuli, 6^alakanta, and Suryakanta -. {77) These thirty-six kinds of ' rough earth ' have been enumerated. The ' subtile earth ' is but of one kind, as there is no variety. (78) The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only.
I shall now give their fourfold division with regard to time. (79) With regard to the continuous flow (or develop- ment of an earth-body) it is without a begin- ning and end; but with regard to its existence in its present form it has both a beginning and end. (80) Twenty-two thousand years is the longest dura- tion of the Earth Lives; its shortest is less than a muhurta. (81) The longest duration of the body of Earth Lives, if they do not leave that (kind of) body ^ is an the stones, which cannot be identified with certainty, or are not contained in the index of R. Garbe's work on the Indian minerals, Leipzig, 1882.
^ A medicinal earth, commonly called Kankush///a.
2 The enumeration contains thirty-nine, instead of thirty-six items, as stated in verses 73 and 76.
^ The meaning seems to be that souls of earth-bodies live in LECTURE XXXVI. 215 immeasurable time; the shortest is less than one muhurta. (82) The loneest interval between an Earth Life's leaving its body (till its return to it), is an endless time; the shortest less than one Muhurta. {8 2) Their varieties, caused by (difference of) colour, smell, taste, touch, figure, and place, are (counted) by thousands. (84) i8. The Water Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (85) The gross and fully developed ones are of five kinds: pure water, dew, exudations, fog, and ice. (86) The ' subtile water ' is of one kind, as there is no variety. The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only. {Sy) With regard to the continuous flow, &c. (as in verse 80).
Seven thousand years is the longest duration of the life of Water Lives, &c. (as in verse 81). (All that has been said of Earth Lives in verses 82-84 is verbally repeated here of ' Water Lives.') (88-92) 7. Plants are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (93) The gross and fully developed plants are of two kinds: either many have one body in common, or each has its own body. (94) Those who severally have their own body are of earth-bodies, the time stated in verse 82, while the length of each separate existence is determined in verse 81.
many kinds: trees, shrubby plants ^ shrubs -, big plants ^, creeping plants ^ grass ^; (95) Palms ^, plants of knotty stems or stalks \ mush- rooms ^ water-plants, annual plants^, and herbs ^°. These are called plants possessing severally their own body. (96) Those plants of which many have one body in common are of many kinds ^^: Aluya^^, Mtilaya ^'^ ginger; (97) ^ Gu/ck/ia.; it is explained to denote such plants from the single root or bulb of which come forth many stalks, e.g. Vr/ntaka, Solanum Melongena.
2 Gulma, similar to the preceding class, but bringing forth twigs or stems, instead of stalks, e.g. Navamalika, Jasminum Sambac, Ka«avira, &c.
^ Lata, as Lotu^, Pandanus, &c.
^ Trim., grass. But of the two examples given in the com- mentary, gujJguka is not in our dictionaries, and Ar^una denotes usually a tree, Terminalia Arjuna.
^ Valaya; so called from their foliation.
■^ Parvaga, as sugar-cane.
^ Kuha;za, plants which cause the earth to burst, as sarpa/i- ^^atra, mushroom (toad-stool).
A ® O shad hi, such plants as die after having brought forth seed, as rice, &c.
" The plants in the following list are, according to the com- mentary, mostly bulbs, ' well known in the countries where they grow.' Many of them are not in our dictionaries. I give the Prakrz't form of their names, and note the Sanskrit equivalent when it can be identified.
A '" Aluka, Amorphophallus Campanulatus. ^^ INI ulaka, radish.
'* A various reading has for the last two words (which might be differently divided), apaikkeikandali. The Kandali, the plantain-tree, occurs in the next line again.
^^ A various reading is Kuf/ambaya.
LECTURE XXXVI. 21 7