They do not put an end to birth, who, &c. (23) They do not put an end to misery, who, &c. (24) They do not put an end to death, who, &c. {25) They will again and again experience manifold pains in this ring ^ of the earth, which is full of death, disease, and old age. (26) The highest 6^ina, Mahavira the 6^7^atr/putra, has said that they will undergo births without number, being placed in all sorts of existences. (27) Thus I say.
Second Chapter.
Again some^ say: ' It is proved that there are individual souls; they experience pleasure and pain; and (on dying) they lose their state of life, (i) ' But misery (and pleasure) is not caused by (the souls) themselves; how could it be caused by other (agents, as time, &c.)? Pleasure and misery, final beatitude ^ and temporal (pleasure and pain) are not ^ A'akravala.
"^ They are the fatalists whose peculiar opinions are stated in verses 2 and 3.
^ Sehiya?;z = saiddhikam, i.e. mokshe bhava?;/ siikham. Another explanation of the commentator makes saiddhika those pleasures which depend on external causes, as wreaths, sandal, &c., and asaiddhika the pleasures of the mind.
240 SUTRAK227TANGA.
caused by (the souls) themselves, nor by others; but the individual souls experience them; it is the lot assigned them by destiny.' This is what they (i.e. the fatalists) say. (2, 3) Those who proclaim these opinions, are fools who fancy themselves learned; they have no knowledge, and do not understand that things depend partly on fate, and partly on human exertion \ (4) Thus (say) some heretics^; they are very bold men; if they act up to their principles, they will never be delivered from misery. (5) As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger; (6) (As) they dread safe places, but do not dread traps; they are bewildered by ignorance and fear, and run hither and thither; (7) If they did jump over the noose or pass under it, they would escape from the snare; but the stupid animal does not notice ^ it; (8) The unhappy animal, being of a weak Intellect, runs into the dangerous (place), Is caught in the snare, &c., and is killed there; (9) So some unworthy 6'rama;^as who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10) The fools dread the preaching of the Law, but ^ To render niyataniyatawz.
"^ Pasattha, usually translated par jvasth a 'outsider,' those who do not acknowledge true arguments; another rendering is paj-astha ' held in bondage.'
' Dehati = pa^yati. The form dekkhati occurs in the Prakrz't of plays.
they do not dread works, being without discernment and knowledge, (ii) Shaking off greed \ pride 2, deceit ^, and wrath ^, one becomes free from Karman. This is a subject {which an ignorant man, hke) a brute animal, does not attend to. (12) The unworthy heretics who do not acknowledge this, will incur death an endless number of times, like deer caught in a snare. (13) All Brahma;^as and 6'rama;<!as contend that they possess the knowledge (of the truth), but the creatures in the whole world do not know anything. (14) A As a Mle/§/7^a ^ repeats what an Arya has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed MleZ'/CV^a. (15, 16) The speculations of the Agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. (17) As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted (with the place), come to great trouble; (18) As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19) Thus some who search after salvation and pretend ''■ Savvappaga = sarvatmaka, lobha. ^ Viukkassa = vyutkarsha, mana.
' Numa = maya. * Appattiya = kiodha.
^ It is worthy of note that the ]\Ile/('/(7ms here are represented as not understanding the language of the Aryas.
[45] Ii 242 SUTRAK727TANGA to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz. self-control). (20) Thus some (wrong philosophers) do not apply to others for arguments, but they continue to err because they believe their own arguments to be rights (21) Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22) They praise their own creed and blame that of their opponents, but those who act in this respect the part of philosophers, will be kept confined in the Circle of Births 2. (23) There is the doctrine of the Kriyavadins", which has been previously explained; it augments the misery of worldly existence of those who do not well consider the nature of acts. (24) ' He who intends (to kill) a living being but does not do it by (an act of) his body, and he who un- knowingly kills one, both are affected by that act through a slight contact (with it) only, but the demerit (in their case) is not fully developed ^' (25) ^ The last part of the verse might also be translated: ' because these fools believe the subject to be cleared up (maw^u) by their own arguments.'
- There is a play on the words viussanti and viussiya, in the last line of this verse viussanti is a denominative verb from viusa=vidvan, and is translated vidvan iva X-arati. Viussiya =vi + ut + i'rita.
^ See above, p. 83. ^ilanka defines the Kriyavadins here as men who contend that the principal means of reaching IMoksha is ^aityakarma, the construction of sanctuaries.
* An intentional killing of a living being must actually take place in order to induce the Karman on the soul. If one of the essential conditions which constitute the guilt of slaughter (hi/wsa), ' There are three ways of committing sins: by one's own activity, by commission, by approval (of the deed). (26) ' These are the three ways of committing sins. Thus by purity of the heart one reaches Nirva;^a. (27) 'A layman may kill his son (during a famine) and eat him; a wise (monk) who partakes of the meat, will not be defiled by the sin\' (28) The mind of those who sin in thoughts is not pure; they are wrong, they do not conduct themselves carefully^. (29) Men attached to pleasure, who think that the above-mentioned doctrines will save them, commit sins. (30) As a blind-born man getting into a leaky boat, wants to reach the shore, but is drowned during the passage^, so some unworthy, heretical ^rama;/as wish to get beyond the Circle of Births, but they are whirled round in it. (31, 32) Thus I say.
Third Chapter.
If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more is wanting the Karman is still produced; however, it does not take a firm hold of the soul, but merely ' touches' it. This is of course the opinion of the Kriyavadins.
^ According to 6'ilanka the father too would not be guilty; but this interpretation is against good sense and grammar.
^ This is the answer of the Siddhantin to the foregoing pro- positions.
^ The same verse recurs below, I, 11, 30.
pure food)S he would be neither monk nor lay- man, (i) 6'rama/^as who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big ^ fishes who when the water rises are by the water (deposited) on dry land and are killed (there), poor things, by hungry d/iankas and herons. (2-4) We hear also of another error of some (philo- sophers): some say that the world has been created (or is governed) ^ by the gods, others, by Brahman. (5) Some* say that it has been created by the livara, others that it was produced from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6) The great Rish'i '" said, that the world has been created by Svayambhu; Mara originated Maya, therefore the world (appears to be) uneternal. (7) Some Brahma/^as and ^'ramaz/as say that the ^ This might also be translated: ' though the food passes through the hands of a thousand men before he accepts it.'
^ Vesaliya =: vai^alika. The commentators offer three explanations of this word, (i) marine, vijala// samudras tatra- bhava//; (2) belonging to the genus called visala.; (3) big, vij-ala.
^ Devautte. This is either devair upta/z, sown, i.e. produced by the gods, or devair gupta/^, governed by the gods.
* The adherents of the Yoga and Sankhya philosophy, or the theistical and atheistical followers of the latter, are apparently meant by ' some ' and ' others.'
^ The commentators unfortunately have not preserved the name of the great i?zshi; they identify Svayambhu with Vish;m ' or some one else.' This Svayambhii, afraid that the earth should become overcrowded, called to help Yama, alias INIara, who with the help of IMaya makes the creatures appear to die.
universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8) Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9) Know that misery arises from wicked deeds ^ How can those who do not know the origin (of miser)) know its prevention? (10) Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beati- tude), but that in that state it will again become defiled through pleasant excitement or hate. (11) (According to them-) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12) A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13) (Others ^ maintain that) perfection can only be reached by their method of religious life, not other- wise; and that even before (that time) they have ^ It is not given us by any of tlie above-mentioned agents whom the opponents believe to have created the world.
^ According to -S'llahka the followers of Gojala and the Trai- ra^ikas are meant. The latter are the G^aina followers of the Vaijeshika philosophy. The Trairai-ika ^'akha was founded by AV^aluka Rohagupta, see part i, p. 290. The name Traira^-ika is said to have been given to these philosophers because they admit a third state besides those of the bound and of the liberated.
^ According to i5tlahka the 6'aivas and Ekadawa'ins are meant.
246 SUTRAKT^/TANGA their senses under control and possess everything to be wished for \ (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. {15) But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras^. (16) Thus I say.
Fourth Chapter.
These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes ^; though having given up their former occupations they will give advice in worldly matters, (i) A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2) Some say that those who own possessions and engage in undertakings (may reach perfection); but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3) A wise man should beg food which has been ^ They acquire the eight siddhis or magical powers.
^ I translate the words //za«a asurakivvisiya according to the explanation of the commentary. But they may also mean: from the sphere of Asuras and sinners.
^ A various reading first commented upon by -S'ilahka is: bala pa«(^itama;/i«6, being ignorant men who fancy themselves learned.
prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour ^ (4) He should know the talk of people: some say things which are the outcome of a wrong understand- ing and are but opinions of others repeated. (5) ' The world is boundless and eternal, it exists from eternity and does not perish -; (another) bold philosopher" says that the world is limited, but eternal. (6) ' Some say that the knowledge (of the highest authority) is unlimited; but the same bold philo- sopher says that it is limited in every way*.' (7) Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8) (E.g. big creatures) have one form of bodily exist- ence and then another^. But all are subject to pain; hence they should not be killed. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion ^ Omawa = apamana.
2 According to -S'ilahka the eternity of things means, with these philosophers, that one thing always retains the same genus or ^ati, e. g. that he who was a man in this life will again be a man in the next.
^ According to the commentators Vyasa is intended. The doctrine referred to in the text is that of the Purawas.
* The commentators interpret this verse as if not two philo- sophical opinions but only one was spoken of. UnUmited knowledge is according to them different from omniscience; in the second part of the sentence 'limited' refers to the sleep of Brahman during which he is unconscious.
^ Men are some time embryos, then young men, then old men.
248 SUTRAK/27TANGA from the principle of the reciprocity with regard to non-kilHng^ (10) Living (according to the rules of conduct), and without greed, one should take care of the highest good-.
In walking, in sitting and lying down, and in food and drink: with regard to these three points a monk should always control himself And he should leave off pride ^, wrath ^ deceit^, and greed '^. (it, 12) Possessing the Samitis and being protected by the five Sa;;^varas, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13) Thus I say.
' Ahiw/sas amaya;;^ = a.himsasam3.tam, viz. as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated: know this to be the real meaning of the Law (samaya) of ahi»2sa. The same verse recurs I, i r, 10.
'-' A dan a, right knowledge, right faith, and right conduct.
^ Ukkasa = utkarsha, mana.
SECOND LECTURE \ CALLED THE DESTRUCTION OF KARMAN.
Fn>iST Chapter.
(/?/shabha said to his sons): Acquire perfect knowledge of the Law! why do you not study it? It is difficult to obtain instruction in it after this life. The days (that are gone by) will never return, nor is it easy a second time to obtain human birth, (i) See, young and old men, even children in the mother's womb die. As a hawk catches a quail, so (life) will end when its time is spent^. (2) ^ The name of this lecture, which occurs in its last line, is veyaliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre. For either word, vaidarika (or rather vaidalika, of. karmavidalana) and vaitaliya may, in (?aina Prakr/t, become veyaliya or vetaliya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the (?aina Prakm exhibited in our MSS., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference; for it is called ^amaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words ^am aiyawi (yad atitam).
^ One MS. here inserts ^iva«a giv'iyzm, the life of living beings.
2 so SUTRAKiJJTANGA.
(A man) may suffer for the sake of his parents; he will not easily obtain happiness after this life. A pious man should consider these causes of danger and cease to act. (3) For in this world living beings suffer individually for their deeds; for the deed they have done them- selves, they obtain (punishment), and will not get over it before they have felt it. (4) Even gods, Gandharvas, Rakshasas, and Asuras; animals who live on earth, and snakes; kings, common people, merchants, and Brahma/ms: they all must leave their rank and suffer. (5) Notwithstanding their pleasures and relations, all men must suffer in due time the fruit of their works; as a cocoa-nut detaching itself from its stalk (falls down), so (life) will end when its time is spent. (6) Even a very learned or virtuous man, or a Brah- ma;^a or an ascetic, will be severely punished for his deed when he is given to actions of deceit^ (7) See, those (heretics) who search for the knowledge of truth, but who do not cross the Sa;/2sara, talk only about the highest good (without reaching it).
How will you understand what is near you and what is beyond-? In the meanwhile you suffer for your deeds. (8) He who walks about naked and lean, he who eats only once after a month, if he is filled with deceit, will be born an endless number of times. (9) ^ Abhinuma.
^ According to 6"ilanka, this ^vorld and the next, or domestic life and monachism, or the Sawsara and Moksha are meant by the expression ' what is near you and what is beyond.'
Man, cease from sins! For the life of men will come to an end \ Men who are drowned (in lust, as it were), and addicted to pleasure will, for want of control, be deluded ^. (lo) Exert and control yourself! For it is not easy to walk on ways where there are minutely small animals. Follow the commandments which the Arhats have well proclaimed ^ (ii) Heroes (of faith) who desist (from sins) and exert themselves aright, who subdue wrath, fear, &c., will never kill living beings; they desist from sins and are entirely happy. (12) It is not myself alone who suffers, all creatures in the world suffer; this a wise man ^ should consider, and he should patiently bear (such calamities) as befall him, without giving way to his passions. (13) As a wall covered with a plastering (of dried cow- dung)^ is by a shock made thin, so (a monk) should make his body lean by fasting, &c. He should ^ Paliyantam. Another explanation of this word, preferred by the commentators, is palyopamasya an tar: within, i.e. some- thing shorter than a Palyopama.
- Or, acquire Karman which is to result in delusion.
^ According to the commentators: practise (control) according to the sasana (i. e. sutras); this has been well declared by the Arhats, * Sahie. This word is explained sometimes by svahita, intent on his spiritual welfare, sometimes by hitena ^;7 ana din a sahita>^, possessed of knowledge, &c. I translate it ' wise,' and derive the word from Sanskrit sah^'/daya, the correct Prakm for which would be sahiyae.
^ Cow-dung is stuck, in the form of flat round cakes, against a wall to dry there. When the cakes are dried a little shake is sufficient to make them come down, whereby the wall will be restored to its original shape and dimensions.
252 SUTRAKiJ/TANGA.
abstain from slaughter of living beings. This is the Law proclaimed by the Sage. (14) As a bird covered with dust removes the grey powder by shaking itself, so a worthy and austere Brahma;^a\ who does penance, annihilates his Karman. (15) Young and old people claim a houseless ^rama;/a as their own, though he begs according to the Law, observes the rules of conduct, and performs austeri- ties. People will even cry themselves hoarse, but they will not captivate him, {16) Whatever they will do to move his pity, however they will cry about their son, they will not captivate a worthy and virtuous monk or make him return to domestic life. (17) Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a (worldly) life, they will not captivate him or make him return to domestic life. (18) His father and mother, his children and wife who claim him, will admonish him: ' See, you are our supporter; care not for the next world in order to support us.' (19) Some people are (foolishly) attached to others, and are thereby deluded; the unrighteous make them adopt unrighteousness, and they exult in their wickedness. (20) Therefore a worthy and wise man should be ^ Mahawa = brahmawa. The commentator derives the word from ma and root han! The word is a synonym of muni, with which it frequendy occurs in the same verse and has then been left out in the translation.
careful, ceasing from sin and being entirely happy. The virtuous heroes of faith (have chosen) the great road, the right and certain path to perfection. (21) He who has entered the road leading to the destruction (of Karman)\ who controls his mind, speech, and body, who has given up his possessions and relations and all undertakings, should walk about subduing his senses. (22) Second Chapter.
A sage thinks that he should leave off sins just as (a snake) leaves its slough; and he is not proud of his Gotra and other advantages; or is there any use in blaming others? (i) A man who insults another will long whirl in the Circle of Births; to blame others is not good. Con- sidering this a sage is not conceited. (2) He who is independent, and he who is the servant of a servant, if they but observe the Vow of Silence -, they have no reason to be ashamed; (therefore a monk) should behave equally towards all, (3) Indifferent and pure with regard to every kind of control, a Sramaiis. should walk about; he who entertains pure thoughts during his whole life, dies as a worthy and wise man. (4) The sage who sees the far-off (goal, viz. liberation), past and future things, will practise Indifference, though he suffer corporal punishment and be beaten. (5) Possessing perfect wisdom, a sage always van- quishes (his passions); he correctly expounds the Law; he never neglects even the smallest (duty); he is neither angry nor proud. (6) A man who controls himself according to (the Law), which is praised by many people, and is not bound by any worldly ties, who is always pure like a lake, proclaims the Law of Kai"yapa. (7) Seeing that numerous living beings lead an indi- vidual life, and that every one feels (pleasure and pain) just as the others, a wise man who observes the Vow of Silence, leaves off (injuring them). (8) A sage has completely mastered the Law, and has ceased to do actions; but the selfish grieve, they will not (thereby) recover their (lost) property ^ (9) Know that it (viz. property) entails pains in this world, and very great pains ^ in the next. Who will lead a domestic life when he knows that everything must perish? (10) One should know (and renounce) the great attach- ment (to the world), and respect and honours on earth; (for conceit) is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness^. (11) A monk should perform postures (as Kayotsarga, &c.) alone on his seat, and alone on his couch he should meditate; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12) ^ ^ilahka quotes a verse which the Nagar^uniyas insert here; compare part i, p. 32, note 2.
^ I take duha/;/duha for a kind of intensive form of duha.
^ This is a ratlier dark verse, ^ikahka, after explaining it, quotes the verse as it was read by the Nagar^uniyas, which may be rendered thus: Respect and honours are a great obstacle, this he should know; be the thorn small (or) difficult to pull out, a wise man should remove it by the (means we are about to describe).
An ascetic does not shut the door of a deserted house (where he puts up), nor does he open it; when asked he returns no (rude) answer; he cuts no grass, nor does he strew it (on the ground for a couch). (13) Where (he is) at sunset, there he calmly (performs his duties); a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14) He bears the three kinds of calamities arising from beasts, men, and gods. A great sage will not be seized with a shivering, &c.\ when he stays in a deserted house. (15) He should not fear for his life, nor should he desire to be praised (for his courage). Fearful things will frighten the mind of a monk who stays in a deserted house. (16) They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct, &c. (17) A monk who uses warm or hot water-, who follows the Law, and loathes (wrong conduct), will by inter- course with bad kings become deficient in his devo- tion though he be ever so virtuous. (18) When a monk quarrels and uses very bad lan- guage, he will suffer great spiritual loss; therefore a wise man should not quarrel. (19) He who abstains from cold water ^, who plans (or undertakes) nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct, &c. (20) ^ Literally, horripilation. By the ' &c.' the other outward signs of horror are indicated.
^ It should be kept in mind that G^aina monks are forbidden to use cold water, because it is considered to possess life.
256 sOTRAKi?7TANGA.
Though Hfe cannot be prolonged, as the saying is\ still foolish people sin recklessly; a foolish man is filled to the brim (as it were) with sins. Considering this a sage is not conceited. (21) By self-invented rites common people seek holi- ness^, they are full of deceit and shrouded (as it were) in delusion. But a monk is holy^ through his innocence, he allows no troubles^ to influence his words, (thoughts, and acts). (22) As a clever gambler, playing at dice, is not van- quished, since he casts the Kr/ta, but not Kali, nor Treta, nor Dvapara; (23) So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever (gambler casts) the Kr/ta, and avoids the other casts. (24) I have heard that sensual pleasures are said to have the strongest hold on men; but those who abstain from them follow the Law of Ka^yapa. (25) Those who follow the Law that has been pro- claimed by 6';1atr/ka, the great seer^, are virtuous and righteous; they confirm each other in the Law. (26) Take no heed of the seductive (pleasures), en- deavour to shake off delusion. Those who are not subdued by the wicked (pleasures), know meditation to be their duty^. (27) 2 Paleti = praliyate. ^ Literally, cold and heat.
* Mahavira.
^ A hi tarn, literally, has been declared. The commentators explain the word as a -hi tarn, thoroughly good, or atmani vyavasthitam, placed in the soul.
A monk should not tell stories, nor ask idle ques- tions, nor gossip \ But, knowing the highest Law, he should perform his religious duties, and regard nothing his own. (28) A monk should not indulge deceit', greedy pride*, and wraths Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control^. (29) (A monk) should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul's benefit. (30) Right conduct, &c., which has been taught by the Gnsitrtka, the sage who knew everything in the whole world, has either not been learned or not been truly practised (by creatures now in dis- tress). (31) Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from works, and have crossed the great flood (of worldly existence). (32) Thus I say.
Third Chapter.
If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will '^ Fassimsa. = przsdimsa., lobha.
* Ukkasa = utkarsha, mana.
*'Dhuya = dhuta. The word preceding this is su^6siya/;^ = gush/am, sevitaw. A various reading is sug/ids\ya7/i, which means ' who have well annihilated their Karman (dhuta).'
[45] S be annihilated through control. The wise reach (perfection) getting rid of death, (i) Those who resist the seductions^ are placed on a line with those who have crossed the Sa;;2sara. Therefore look up (at beatitude as the end in view). Those (virtuous men) regard pleasures as equal to diseases. (2) Men of princely rank wear precious things imported by merchants; likened (to these precious things) are the excellent great vows together with (the pro- hibition of) eating at night. (3)