Assaka;^^i^ Sihaka^^m, M-VismidM, turmeric, and many others besides. (100) The subtile plants are of one kind, as there is no variety. Subtile plants are distributed all over the world, gross plants (are found) in a part of the world only. (101) With regard to the continuous flow, &c. (as in verse 80). (102) Ten thousand years is the longest duration of the life of plants, &c. (All as in verses 8 1-84. Substitute plants, which are here called vanaspati and panaka, for Earth-bodies.) (103-106) Thus the three kinds of immovable living beings have briefly been told. I shall now explain in due order the three kinds of movable living- beings. (107) 5. The movable beings are a. the Fire Lives, /3. the Wind Lives, and 7. those with an organic body; these are the three kinds of movable beings. Learn from me their subdivision. (108) a. The Fire Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped. (109) The gross and fully developed ones are of many kinds: coal, burning chaff, fire, and flame of fire; (no) Meteors, and lightning, and many other kinds besides.
^ Kr?'sh?/akanda, Nymphaea Rubra.
^ Va^rakanda of the Sanskrit Koshas.
^ -Surawa, Arum Campanulatum.
* Ajvakarwa. A^vakarwa is a tree, Vatika Robusta.
2l8 UTTARADHYAYANA.
The subtile Fire Lives are but of one kind, as there is no variety, (i 1 1) The subtile species, &c. (see verses 79-84. Sub- stitute Fire Lives for Earth Lives. In verses i I4f., corresponding to verses 81, 89, and 103, read: ' the longest duration of the life of Fire Lives is three days,' &c.; the rest as above). (11 2-1 17) /8. The Wind Lives are of two kinds, &c. (as in verse 109). (118) The gross and fully developed ones are of five kinds: squalls \ whirlwinds ^ thick winds •', high winds, low winds; (119) And the Sa;72vartaka ^ wind, &c.; thus they are of many kinds ^.
The subtile Wind Lives are but of one kind, as there is no variety. (120) The subtile species, &c. (as above 79-84. Substi- tute Wind Lives for Earth Lives. In verse 123, corresponding to 114, read: 'the longest duration of the life of Wind Lives is three thousand years; ' the rest as above). (121-126) ^ Utkalika, intermittent winds. "^ Ma7Zfl'alika = vatoli.
^ According to the comm. these winds blow on the oceans which are situated below the Ratnaprabha-hell, or which support the heavenly Vimanas, and have the density of snow. Perhaps the notion is similar to that of the Hindu astronomers, who fancied that the heavenly bodies were set in motion by cords of wind called pravaha. See Surya Siddhanta II, 3.
* This seems to be the hurricane which causes the periodical destruction of the world. But Devendra says: 'Sa?;zvartaka is a wind which carries grass, &c., from the outside into a particular place.'
^ Though in the preceding verse it was said that there are five kinds of wind, six are enumerated, and more are implied by the ' &c.'
LECTURE XXXVI. 219 7. Movable beings with organic bodies (i.e. animals) are of four kinds: i. those possessing two organs of sense, ii. those with three organs, iii. those with four organs, iv. those with five organs. (127) i. Beings with two organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision \ (128) Worms, Somaiigala, Alasa ^, Maivahaya ^, Vasi- muha *, shells, conches, Sankha;mga^; (129) These and others are the many kinds of beings with two organs of sense. All of them live in a part of the world only, they do not live every- where. (131) With regard to the continuous flow, &c. (as in verse 80). (132) ^ As many of these lower animals are not known to us, I give the Prakm names of those which I cannot identify. Devendra says: ' Some of them are well known, the remaining ones are to be explained according to tradition.' The explanation of this passage in the Ava/l'uri is fuller.
^ A small poisonous animal. Petersburg Dictionary, s. v. According to the Givavi/('ara Vrz'tti V, 16, they are earth-snakes (bhunaga), which originate in the rainy season when the sun is in Ai-lesha, i.e. about the beginning of July.
^ Matr/vahaka. According to the description of the Ava/'uri, the larvae of Phryganeae seem intended. According to the Givavi- /^ara Vr/tti, they are called >^u^eli in Guzeratt, * Vasimukha, explained: Whose mouth is like a chisel or adze. There are many insects, e.g. the Curculionidae, which suit this description.
^.Sahkhanaka, 'very small, conch-like animals.'
•^ A'andawa = Akavr2'ksha (?). According to the Givavikara. Vr/'tti V, 16, they are animals living in water and on land, and are called Aksha in the vernacular (samayabhasha).
220 UTTARADHYAYANA.
The duration of the Hfe of beings with two organs of sense is twelve years at the utmost; the shortest is less than a muhiirta. (133) The longest duration of the body of beings with two organs of sense is a Sa;;/khyeya (or measurable time) if they do not leave that (kind of) body; the shortest is less than one muhurta. (134) 135, 136 = 83, 84. Substitute 'beings with two organs of sense ' for Earth Lives.
ii. Beings with three organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision. (137) Kunthu \ ants, bugs, Ukkala, white ants, Ta;2a- hara, Ka^///ahara, Maluga 2, Pattaharaga; (138) Duga shining like lead, which originate in the kernel of the cotton-seed, Sadavari, centipedes, Indagaiya; (139) Cochineal, &c. Thus they are of many kinds.
All of them live in a part of the world only, they do not live everywhere. (140) 141-145 = 132-136. (Substitute 'beings with three organs of sense.' The longest duration, &c., is forty-nine days, verse 142 = 133.)
iii. Beings with four organs of sense are of two kinds: subtile and gross ones. Both are either ^ Kunthu or animalcules are also called A«uddhari, see con- cerning them, Kalpa Sutra, Rules for Yatis, § 44, part i, p. 304. — I give in the text the Prakm form of the words I cannot identify.
2 Maluka is the name of a plant, Ocimum Sanctum. It must, of course, here denote some animal. — The Givavi/tara enumerates many other animals, lice, bugs, different kinds of larvae living in dung, corn, &c.— The tr/«ahara, kash/^ahara, and patra- hara seem to denote different kinds of ants.
LECTURE XXXVI. 22 1 developed or undeveloped. Learn from me their subdivision. (146) Andhiya, Pottiya, flies, mosquitoes, bees, moths, Dhiiika/^a and Kaiika^^a; (147) These and others are the beings with four organs of sense. All of them, &c. (the rest as in verses 131- 136. Substitute ' beings with four organs of sense.' The longest duration, &c., is six months, verse 152 = 133). (150-155) iv. Beino-s with five oro-ans of sense are of four kinds: denizens of hell, animals "*, men, and gods. (156).
a. Denizens of hell are of seven kinds according to the seven hells; they are called Ratnabha, ^'arkarabha, Valukabha; (157) Paiikabha, Dhumabha, Tama, and Tamatama. Thus the seven kinds of denizens of hell have been enumerated, (158) All the (denizens of hell) live in a part of the ^ Kukku/a is given in the dictionaries as the name of a small lizard.
^ Nandyavarta occurs elsewhere as the name of a particular fish, and of a shell. It can be neither of these in our passage, as both animals belong to other classes than the ^aturindriyas.
^ Etymologically: with many-coloured wings. Probably butter- flies are intended.
* Tirikkha = tiryak. Apparently only the higher animals are intended by this term, the lower animals, from the insects down- wards, being enumerated in the preceding classes of beings.
world only; they do not live everywhere, &c. (as in verses 79 and 80). (159, 160) In the first hell the longest duration of their life is one Sagaropama; the shortest is ten thousand years. (161) In the second hell the longest duration of their life is three Sagaropamas; the shortest is one Sagaropama \ (162) In the third hell the longest duration of their life is seven Sagaropamas; the shortest is three Saga- ropamas. (163) In the fourth hell the longest duration of their Hfe is ten Sagaropamas; the shortest is seven Sagaropamas. (164) In the fifth hell the longest duration of their life is seventeen Sagaropamas; the shortest is ten Sagaropamas. (165) In the sixth hell the longest duration of their life is twenty-two Sagaropamas; the shortest is seventeen Sagaropamas. (166) In the seventh hell the longest duration of their life is thirty-three Sagaropamas; the shortest is twenty- two Sagaropamas. (167) The leneth of the life of denizens of hell is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it. (168) hell.)
b. The animals which possess five organs of sense are of two kinds, those which originate by gene- ' It will be seen that the longest duration of life in each hell is always equal to the shortest in the preceding one.
LECTURE XXXVI. 22^ ratio aequivoca^ and those which are born from the womb. (171) Either of them are again of three kinds: i. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision. (172) 1. Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals. (173) The longest duration of the life of aquatic animals is one Krore of former years -; the shortest is less than one muhurta. (176) The longest duration of the aquatic animals' continuance in the (same kind of body) is from two to nine ^ Krores of former years. (177) 178 = 83.
2. Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them: (i 79) (i) Solidungular animals, as horses, &c.; (2) Biungular animals, as cows, &c.; (3) Multiungular animals, as elephants, &c,; (4) Animals having toes with nails, as lions, &c. (180) The reptiles are of two kinds: i. those which walk on their arms, as lizards, &c., and 2. those which move on their breast, as snakes, &c. Both are again of many kinds. (181) ^ Sammur/^;^ima. They grow by assimilating the materials in their surrounding. According to a second explanation, their internal organ does not fully develop.
^ See page 16, note i.
^ This is, according to the AvaMri, the meaning of puhuttaw pr/thaktvam.
182, 183=159, 160.
The longest duration of the Hfe of terrestrial animals is three Palyopamas; the shortest is less than one muhurta. (184) The longest duration of the terrestrial animals' continuance in the (same kind of) body -is three Palyopamas plus from two to nine Krores of former years; the shortest is less than one muhurta. (185) 186 = 83.
3. Winged animals are of four kinds: those with membranous wings \ those with feathered wings, those with wings in the shape of a box'% and those (which sit on) outspread wings ^ (187) 188, 189= 159, 160.
The longest duration of the life of aerial animals is an Asa;;2khyeya-part of a Palyopama'*; the short- est is less than one muhurta. (190) The longest duration (of the aerial animals' continuance in the same kind of body) is an Asa;7zkhyeya-part of a Palyopama plus from two to nine Krores of former years; the shortest is less than one muhurta. (191) c. Men are of two kinds; listen to my description of them: men originating by generatio aequivoca^ and men born from the womb. (194) Those who are born from the w^omb are of three ^ E.Gf. the >^arma^a/akas or bats.
2 Samudga. These interesting bhds are said to live outside the Manushottara, or world inhabited by men.
=* The comm. do not tell us what kind of birds is intended, * The comm. do not explain this expression; the meaning, therefore, is doubtful. I give a literal translation of it in this and the next verse.
** See page 223, note i, on verse 171.
LECTURE XXXVI. 225 kinds: those living in the Karmabhiimi \ those hving in the Akarmabhumi, and those Hving on the minor continents -. (195) They have, in the same order, fifteen ^, thirty *, and twenty-eight subdivisions. These are the numbers handed down. (196) Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world. (197) Verses 198-202 = 183-186. (Substitute, 'men' for ' terrestrial animals.')
d. Gods are of four kinds; listen to my descrip- tion of them: i. Bhaumeyikas; 2. Vyantaras; 3. 6^y6tishkas; 4. Vaimanikas. (203) There are ten kinds of Bhavanavasins ( = Bhau- meyikas), eight of those who live in woods ( = Vyan- taras), five of 6^y6tishkas, and two of Vaimani- kas. (204) 2. The eight kinds of Vyantaras are: Pii-a/^as, ^ Concerning Karmabhumi, see part i, p. 195, note i. The Ava- Mri places the Akarmabhumi first, but the next verse proves that it originally stood m the second place.
^ These are seven groups of islands situated oflf the eastern and western ends of the Himalaya, which are inhabited by fabulous races.
^ According to the Ava-^uri, there are five kinds in Bharata, five in Airavata, and five in Videha.
* Viz. five in each of the six Akarmabhumis: Haimavata, Hari- varsha, Haira«yavata, Devakuru, and Uttarakuru.
' According to the commentaries the word kumara is to be supplied after each of the ten names.
[45] Q Bhutas,Yakshas,Rakshasas,Kinnaras, Kimpurushas, Mahoragas, and Gandharvas. (206) 3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the 6^y6tishkas. (207) 4. The Vaimanika gods are of two kinds: a', those who are born in the heavenly Kalpas, and b\ those who are born in the regions above them ^ {208) a. The former are of twelve kinds: those who live in (the following Kalpas, after which they are named): Saudharma, ii'ana, Sanatkumara, Mahendra, Brahmaloka, and Lantaka; (209) A A, Maha^ukla, Sahasrara, Anata, Pra;zata^ Ara;/a, and Aiyuta. These are the gods who are born in Kalpas. (210) b'. The gods who are born in the regions above the Kalpas are of two kinds: a. the Graiveyakas ^, and /3'. the Anuttaras^ The Graiveyakas are of nine kinds. (21 1) a. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle; (212) The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest; (213) The hiohest of the hiorhest. These are the Graio o veyaka gods.
^ They are termed Kalpopaga and Kalpatita.
^ I am not sure that these are the correct Sanskrit forms of the two last Kalpas; the original has A;/aya and Pawaya.
^ I.e. those who live on the neck (griva), i.e. on the upper part of the universe.
* I.e. those above whom there dwell no other gods.
LECTURE XXXVI. 22 7 And the Sarvarthasiddhas: these are the five kinds of Anuttara gods.
These and others besides are the many kinds of Vaimanika gods. (215-217= 159-160) The longest duration of the Hfe of the Bhau- meyika gods is somewhat more than a Sagaropama, the smallest ten thousand years. (218) The longest duration of the life of the Vyantaras is one Palyopama, the shortest is ten thousand years. (219) The longest duration of the life of the 6^y6tishkas is one Palyopama plus one hundred thousand years, the shortest is the eighth part of a Palyopama, (220) The longest duration of life in the Saudharma- kalpa is two Sagaropamas, the shortest is one Palyopama. (221) (In the same way (a) the longest, and (d) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give in the sequel the substance only of each verse.)
In liana Kalpa {a) is somewhat more than a Sagaropama, {d) somewhat more than a Palyo- pama. (222) In Sanatkumara Kalpa (a) is seven, (d) two Sagaropamas. (223) In Mahendra Kalpa (a) is somewhat more than seven Sagaropamas, [d] somewhat more than two. (224) In Brahmaloka Kalpa (a) is ten Sagaropamas, (d) seven. (225) In Lantaka Kalpa (a) is fourteen Sagaropamas, (d) ten. (226) Q 2 In Maha-?ukla Kalpa(«) is seventeen Sagaropamas, (d) fourteen ^ (227) In Sahasrara Kalpa [a) is eighteen Sagaropamas, [5) seventeen. (228) In Anata Kalpa {a) is nineteen Sagaropamas, (d) eighteen. (229) In Pra;2ata Kalpa (a) is twenty Sagaropamas, (d) nineteen. (230) In Ara;/a Kalpa {a) is twenty-one Sagaropamas, (d) twenty. (231) In the first (Graiveyika region) {a) is twenty-three Sagaropamas, (d) twenty-two. (233) In the second (Graiveyika region) (a) is twenty- four Sagaropamas, (d) twenty-three. (234) In the third (Graiveyika region) {a) is twenty-five Sagaropamas, (d) twenty-four. (235) In the fourth (Graiveyika region) (a) is twenty-six Sagaropamas, {d) twenty-five. (236) In the fifth (Graiveyika region) (a) is twenty-seven Sagaropamas, (d) twenty-six. (237) In the sixth (Graiveyika region) {a) is twenty- eight Sagaropamas, (d) twenty-seven. (238) In the seventh (Graiveyika region) (a) is twenty- nine Sagaropamas, (d) twenty-eight. (239) In the eighth (Graiveyika region) (a) is thirty Sagaropamas, (d) twenty-nine. (240) In the ninth (Graiveyika region) {a) is thirty-one Sagaropamas, (d) thirty. (241) . In the four heavens (of the Anuttara gods), be- ^ From this verse to verse 241 the length of life increases by one Sagaropama in each following class of gods.
LECTURE XXXVI. 229 In the great Vimana Sarvartha(siddha) there is no difference between the longest and shortest duration of hfe, but it is always thirty-three Sagaro- pamas. (243) The longest and shortest duration of the gods' (continuance in the same kind of) body is equal to that which has been given for their life, (244, 245 2, 246= 159, 160) We have described the Living Beings, the worldly and the perfected ones, and we have described die Lifeless Things, those possessing form and those without form. {247) Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning^, and believing in it, a sage should delight in self-control. (248) After having lived as a Sra.m3i7i3. many years, a sage should mortify himself^ by the following religious exercises. (249) The longest duration of the mortification is twelve years; the middle, one year; and the shortest, six months, (250) ^ Two MSS. (A and D) insert after verses 245 the following two verses: The longest interval between a Graiveyika's leaving his rank in Anata, &c., and being again born to it, is an endless time, the shortest is from two to nine years. In the case of Anuttara gods the longest interval is a Sagaropama plus one Sawkhyeya, the shortest is from two to nine years.
^ Naya.
^ Naya.
* The last self-mortification, saw/lekhana, which is to end with death, is intended here. Some details about it will be found in part i, p. 74 ^^ In the first four years he should abstain from dressed food\ in the second four years he should keep various fasts. (251) During two years he should eat A/'amla ^ at the end of every second fast; in the following half year he should keep not too long fasts. (252) In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of A/t-amla^. (253) During the (last) year a sage should make the ends of two consecutive fasts meet^, and should break his fast after half a month or a whole month, (till he dies). (254) The following (Bhavanas), Kandarpa-, Abhlyo- gika-, Kilvisha-, Moha-, and Asuratva-(Bhavanas''), will lead to evil ways (i. e. bad births); they are obnoxious at the time of death. (255) Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bodhi at the time of death. (256) Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Le^ya, will reach Bodhi at the time of death. (257) ^ Vigai-ni^^uha;;a. The meaning is that at the end of his fasts a monk should eat a/'amla, nirvikmika, &c. In the AvaX'uri a verse from the Nijitha/('ui"ni is quoted, which gives the same rule for the second four years.
^ Ayama = a^amla. Is this the same thing as the ayamaga = a^'amaka mentioned XV, 13? See above, p. 72, note 2.
^ Ko^/isahiyam ayamam = ko/isahitam a/^amlam. The commentators give two explanations of this phrase: (i) Having fasted one day, one should take aX'amla on the next day; (2) one should on the second day continue to abstain from aHmla.
•* The definition of these technical terms is given below, verses 262 ff.
LECTURE XXXVI. 23 I Those souls who cherish heretical opinions, com- mit sins, and are enveloped in black Le^-ya, will not reach Bodhi at the time of death. (258) Those who love the creed of the Cinas and piously practise it, will be pure and free from the soil (of passions), and will (in due time) get out of the Circle of Births, (259) The miserable men who do not know the creed of the Gma.s, will many times commit unholy suicide and die against their will. (260) Those who are well versed in the sacred lore and possess much knowledge, who awaken piety (in others) and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation \ (261) He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhavana. (262) Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyogika-Bhavana -. (263) The deceitful man who reviles the sacred lore, the Kevalins, the teacher of the Law, the Sahgha, and the monks, realises the Kilvishika-Bhavana. {264) He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bha- vana. (265) Those who use weapons, eat poison, throw them- ' AI6kana = jrama«aphalam. The AvaX'uri renders the last phrase: ' They are able to bring about the salvation of others.' The original, however, has soum, 'to hear.'
- The Abhiyogidevas are genii who serve the gods. This Bhavana leads to being born as an Abhiyogideva; the next two Bhavanas, as a Kilvishadeva and an Asura.
232 UTTARADHYAYANA.
selves into fire or water, and use things not pre- scribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Moha-Bhavana.) (266) The enlightened and liberated 6^;Iatrz(putra) has thus delivered Thirty-six Lectures of the Uttara- dhyayana\ which the pious ^ approve of. (267) ^ \Jita.ragg/ia.e in the original. The commentators give uttara here the meaning pradhana,' best, prominent.' The same explana- tion is given by the scholiast on the Nandi (Weber, Sacred Litera- ture of the Jains, p. 124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six apu///^a-vagara«aiw, which are identified by one commentator of the Kalpa Sutra (Lives of the Ginas, § 147) wiih the Uttara- dhyayana; for uttara also means 'last.'
2 Bhavasiddhiya=bhavasiddhika, explained by bhavya.
SUTRAK7?/TANGA.
SUTRAKi?/TANGA.
FIRST BOOK'. FIRST LECTURE.
CALLED the doctrine '^.
First Chapter.
One should know what causes the bondagre of Soul, and knowing (it) one should remove " it.
{(S'ambusvamin asked Sudharman): What causes the bondage (of Soul) according to Mahavira? and what must one know in order to remove it? (i) (Sudharman answered): He who owns even a small property in living or lifeless things^, or consents to others holding it, will not be delivered from misery. (2) ^ 6'rutaskandha. Its Sanskrit title mentioned by -S'ilanka is Gathashof/ajaka, i.e. the book whose Sixteenth Lecture is called Gatha. It is mentioned in the Uttaradhyayana XXXI, 13 by the name of the sixteen Gathas; see above, p. 182.
2 Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of this lecture is more fully treated in §§ 15-33 of the First Lecture of the Second Book.
^ Tiu//i^^a. The commentators translate this word tro/ayet, but the true Sanskrit original is ativarteta, as is evident from the form atiu//anti in I, 2, 22.
* Living and lifeless things as we understand these words, not 236 SUTRAKii/TANGA.
If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on Increasing. (3) A sinner who makes the interests of his kinsmen^ and companions his own, will suffer much; for the number of those whose Interest he takes to heart constantly increases. {4) All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of Karman. (5) Some men-, ^'rama/ms and Brahma;^as, who Ignore and deny these true words ^, adhere (to their own tenets), and are given to pleasures. (6) Some ^ profess (the exclusive belief In) the five gross elements: earth, M^ater, fire, wind, and air. (7) ' These five gross elements (are the original causes of things), from them arises another (thing, viz. atman)''; for on the dissolution of the (five elements) living beings cease to exist. (8) as the Cainas do. The original has: /'ittamanta?;/ a.^it\.am va, beings possessed of intellect, and things without intellect. The latter are, according to Gaina notions, Hving beings ^iva as well as inanimate matter.
^ Literally, those in whose family he is born, ^ilahka, the author of the oldest Tika on the Sutrak/Vtahga, names the Rash/raku/as or RaMors in order to illustrate what is meant by ' family.'
^ According to -Silahka the Bauddhas, Barhaspatyas, and others are intended.
^ Grantha, passage in a book. The verses 2-5 are intended.
* They are the Nastikas or A'arvakas.
^ In other words: the Atman is produced by the elements. But there is, it would seem, but one Atman, for in verses 11, 12, we have another heretical philosophy which acknowledged a plurality of transient atmans.
' And as the Earth, though it is but one pile, pre- sents many forms, so the intelhgent (principle, viz. the at man) appears under various forms as the universe \' (9) Thus say some fools. (But how can they explain on their theory that) the man engaging in under- takings, who has committed a sin, will himself suffer severe pain -? (to) * Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again. (11) ' There is neither virtue nor vice, there is no world beyond; on the dissolution of the body the individual ceases to be.' (12) ' When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act^' Thus they (viz. the adherents of the Safikhya philo- sophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14) Some^ say that there are five elements and that ^ Tliis is the doctrine of the Vedantins.
^ If there were but one atman common to all men, the fruit of works done by one man might accrue to another. For the atman is the substratum of merit and demerit.
^ Though there is no doubt about the meaning of this passage, still the construction is so elliptic that I may have failed to understand the connection of the parts of the sentence.
* This is the opinion expressed by Aaraka and in the early law-books, see Professor Jolly's paper in the Transactions of the Ninth International Congress of Orientalists, vol. i, p. 456. iS'ilahka ascribes it to the Sahkhyas and ^aivadhikarins.
the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15) 'These (six substances) do not perish neither (with- out nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature \' (16) Some fools ^ say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical ^ with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17) The 6^a;^ayas^ say that there are four elements: earth, water, fire, and wind, which combined form the body (or soul?). (18) (All these heretics say): ' Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.' (19) ^ Niyatibhavam agaya. Niyati is explained by nityabhava.
^ Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: i. rupaskandha, or substances and their qualities; 2. vedanaskandha, feelings, as pleasure and pain; 3. vi^wanaskandha, perceptions of the qualities of things; 4. saw/^«askandha, perception and knowledge of things; 5. sa;;/- skaraskandha, merit and demerit.
■'' Identical, i.e. a product of the elements as the A'arvakas maintain.
■* Gd.na.ya, which is explained in the Dipika by gna.na.'ka. = pzndita.mma.nya., denotes the Bauddhas. I think that the word may be derived from yana 'vehicle,' which the Buddhist used to designate the two sections of the church, viz. the Hinayana and Mahayana schools. The commentator quotes a various reading: avare for^awaya, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. -Silahka comments on the reading aware first, and then on ga.na.ya.
But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20) They do not reach the end of the Sa7;/sara, who, ignoring, &c. (21) They do not reach the end of transmigration, who, &c. {22)