(The conduct described in the preceding) part ^ is agreeable to some (heretical) monks, to some house- holders, to men governed by love of life. This conduct is unworthy, impure, void (of virtues), not holy, not right, not eradicating sins; it is not the road to perfection, liberation, Nirva;za, final delivery, not the road of those who are freed from all misery; it is thoroughly untrue, and bad.
This is the explanation of the first subject, viz. demerit. (57) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (all down to) ugly men. They own fields and houses, (&c., all as in n, I, §§ 34-59, down to) reach final beatitude. (58) (The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation of the second subject, viz. merit. (59) Now the explanation of the third subject, viz. the mixed state, is as follows: Those who live in woods, in huts, near villages, (&c., all as above, (J 21, down to) or blind. (The ^ For according to the commentaries the worst of all regions is the south, the worst state of being that of denizens of hell, and the dark fortnight is the worse half of the month.
2 r//a«e = sthanam.
conduct described in this) part is not holy, (&c., all as in § 57, down to) thoroughly untrue, and bad.
This is the explanation of the third subject, viz. the mixed state. (60) Now the explanation of the first subject, viz. demerit, is as follows: Here in the East, West, North, and South live some men; they are householders, men of great desires, great undertakings, great possessions, un- righteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to un- righteousness, men of unrighteous character and con- duct, men gaining an unrighteous livelihood. (6t) They beat, cut S pierce, skin, are bloody-handed, violent, cruel, wicked, rash; they habitually practise bribery ^, fraud, deceit, imposture, dishonesty, and trickery; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings; as long as they live they do not abstain from wrath, {&c., all as in II, i, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments; from cars, carriages, vehicles, litters, swings ^ coach and pair ^, palankins ^, beds, seats, ^ These words are in the 2nd person sing, of the imperative, which, according to Pacini III, 4, 2, may be used to express a re- peated or habitual action.
^ Utku77X'ana.
* Thilli, explained: a vehicle drawn by a pair of mules; but, according to Leumann s.v., saddle.
,74 SUTRAK7J7TANGA.
from enjoying a ride or drive; from having many followers; from buying, selling, doing business with Mashas\ half Mashas, and Rupees; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals; from using wrong weights and measures; from undertakings and slaughter; from working and making others work; from cooking and making others cook; from cutting, pounding, threatening, beating, binding, killing, and causing pain; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings: these men do not abstain from them as long as they live. (62) As some idle, cruel men wantonly injure Kalama^, MasLira ^, sesamum, Mudga'^, beans, Nishpava^, A A Kulattha ^ Alisanda \ Elami/'/'/^a ^ so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes.
A man will (occasionally) severely punish even the smallest offence of his domestics, viz. a slave or messenger or hired servant or vassal ^ or para- site; e.g. punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet) ^ Mash a is a weight of gold. ^ A sort of rice.
^ A sort of pulse or lentil. * A sort of kidney-bean.
^ Probably Dolichos Sinensis.
* A sort of pulse, Dolichos Uniflorus.
' I cannot identify this plant, our dictionaries do not contain this or a similar word.
^ This word ought perhaps to be divided in two; ela are cardamoms, but what mi^k/ia is I cannot say.
^ Bhagilla = bhagika, one who gets the sixth part of the- products (e.g. of agriculture) of the work for which he is hired.
and break them, cut off his hands or feet or ears or nose or lips or head or face (?) ^ pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cutting- grass, bind him to a lion's tail (!), or a bull's tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63) A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; e.g. he ducks the offender in cold water, (&c., all as in § 18, down to) hateful in this world and the next. They suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters^. (64) And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — the period may be shorter or longer". Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell) ^ As a ball of ^ The following two words, vega/{'/^>^ahiya and anga/('/^/zahiya, I cannot translate.
* These words from the end of the paragraph are to be supplied here, or rather the following passage has been inserted in the iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace ^ full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65) These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Na- kshatras, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66) And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation ^ or comfort or recreation or en- couragement; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67) As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of middle of the sentence so that it is apparently cut in two, of which the first lacks the verb.
^ There is, apparently, a pun in the three words va^^a, paiika, ay as a, for they mean also steel, mud, iron.
^ Mui;;2 or sayara or suiw. The Dipika has iruti. The following words are rati, dhr/ti, maii.
wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight ^ In the future he will not easily obtain enlightenment. (The conduct described m the preceding) part is unworthy, impure, {&c., see {57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit, (68) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c., all as in J 58, but substitute ' righteous ' for ' unrighteous,' down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c., all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69) There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in ^2^, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl o 78 SUTRAK7?7TANGA.
(so sins find no place in them); their course is unobstructed like that of Life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bharwida.; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear every- thing; like a well-kindled fire they shine in their splendour \ (70) There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises ^ In which- ever direction they want to go, there they meet with no obstacle; but being pure and free, full of learn- ing, control, and austerities, they purify them- selves. (71) These reverend men practise the following mode ^ The same passage occurs, mutatis mutandis, in the Kalpa Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes I and 2.
^ The author of the Dipika offers diverse interpretations of this division of obstacles, which are apparently guesses and not based on a solid tradition. In the parallel passage of the Kalpa Sutra, §119, the division is according to: matter, space, time, and affects.
of living which just suffices for carrying on existence; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cooking- vessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse; they beg (in houses where they are) unknown, or when food is scarce ^; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging); they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by some- thing, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood^; they sit in the sun, The author of the Dipika states that such monks beg in the morning.
2 Laga^fl'asaiwo. They lie in such a position that only their heels and head, or the back touch the ground.
J they go naked ^; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72) Living in this way they practise many years 5'rama;/ahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships-, and the twenty-two calamities and troubles; (w^hen they have attained their end), they reach, while they are breathing their last, the higfhest knowledge and faith, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to all misery. (73) Some become liberated^ without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue ^ I leave out agattaya or a gam ay a, which is not explained in the Dipika.
^ Graniaka?2/aka, either the abuse met with in villages, or the objects of the senses (indriyagrama).
^ Bhayantaro bhavanti. Bhayantaro is explained: who go (gantara/^) from bhava to Moksha, of (good) Karman, born in one of the regions of the gods. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerftd, very happy (gods), they become very beautiful, very splendid, &c., gods'; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments ^ which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly per- fumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body orna- mented with a lono- down-reachinof gfarland; havine divine colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) wath their divine beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come.
(The conduct described in the preceding) part is worthy, pure, (&c., see $57, all down to) it is thoroughly true, and good.
This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows: Here in the East, West, North, and South there are some such men as have few desires, few under- takings, few possessions, righteous men, men ^ The following description contains passages recurring in the Kalpa Sutra, §§ 14, 15. ^ Kar«apiMa.
382 S^TRAKiJ/TANGA.
practising righteousness, (&c., all as in J 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c., similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75) There ^ are, for instance, followers of the ^rama/eas, who comprehend (the doctrine about) living beings and things without life, who understand (the dif- ference between) virtues and sins, who are well A grounded in (the knowledge of) the Asravas, Sa?;/- vara, the realisation and annihilation (of Karman), the subject of actions-, bondage, and final liberation; who, without anybody to back them^, cannot be seduced from the creed of the Nirgranthas by hosts of gods, Asuras, Nagas, Suvar^^as, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garu^as, and snake-gods; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its ^.Silanka says with regard to § 76: 'The MSS. of the text generally differ from one another in this passage; the text com- mented upon in the Tika does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.' All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies »S^lahka's above remark with some verbal alterations.
^ Kriyadhikarawa. ^ Asahaya.
meaning, and understood its meaning; whose very marrow ^ of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar^ (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Posaha-fast on the fourteenth and eighth days of the month, on certain festivals ^, and on full-moon days. They provide the Nirgrantha KS'rama;^as with pure accep- table food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the ^'ilavratas and Gu/zavratas"^, the Virama/^a, the Pratyakhyana, ^ Here the commentator inserts the following story: In Ra^agn'ha lived a friar versed in magic arts; he carried off every woman he saw. On the citizens complaining about the rape, the king resolved to find out and punish the man. Catching sight of him at last on the fifth day, the king went after him till the friar disappeared in a hollow tree of the park, which led to an underg round room. There the king followed and killed him. He released all the women whom the friar had captured. But one of them would not return to her husband, being desperately smitten with love for her seducer. On the advice of some wise men she was made to drink the friar's (pounded) bones mixed up with milk. This took the spell off her and cured her of her strange passion.
^ Usiyaphaliha=uX'/('/;ritaparigha. The commentator mis- takes phaliha for spa/ika, and vainly labours to make out a sound meanmg.
3 Uddish/a.
* Concerning the Guwavratas see Bhandarkar's Report, 1883, 1884, p. 114. The -Silavratas are apparently identical with the A7mvratas, ibidem. Hoernle translates this passage: by exercises in the moral restraints (imposed) by the religious vows as well as in the (general) renunciations and (special) Posaha-abstinences. Uvasaga Dasao, translation, p. 41.
;84 SUTRAK2J7TANGA.
;84 SUTRAK2J7TANGA.
the Posaha-fasts, and austerities which they have vowed to perform \ (76) Living in this way they are for many years fol- lowers of the ^'rama/^as, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. Having confessed their sins and expiated them, and having attained perfection ^, they die at their allotted time, to be born again as gods in one of the regions of the gods, (&c., all as in § 74, down to) it is thoroughly true, and good.
This is the explanation of the third subject, viz. the mixed state. (77) He who does not practise cessation'^ (from sin), is called a foolish man; he who practises cessation (from sin), is called a wise man; he who in one regard practises cessation (from sin) and in another does not, is said to be in a state partaking of that of a wise man and that of a foolish man.
The conduct of him who does not practise cessation from all (sins), is that of a man who kills living creatures; it is unworthy, (&c., all down to) thoroughly untrue, and bad.
The conduct of him who practises cessation from all (sins), is that of a man who does not kill living creatures; it is worthy, pure, (&c., all down to) thoroughly true, and good.
The conduct of a man who in one regard practises cessation from all (sins) and in another does not, is * The same passage occurs below, 7, 4, and Aupapatika Sutra, § 124. Upasakadai'a, § 66.
^ S a m a d h i, which is elsewhere explained by m 6 k s h a, but in our case it cannot be final liberation, but a state of purity of the soul.
^ Virati.
that of a man who kills some living creatures and does not kill others; it is worthy, pure, (&c., all down to) thoroughly true, and good. (78) Those whom we have been treating of, fall under the two heads: merit and demerit; (the former is when the Self is) at rest, (the latter, when it is) in disturbance.
Now the explanation of the first subject is as follows: There are enumerated three hundred and sixty- three philosophical schools^: those of the Kriya- vada, those of the Akriyavada, those of the A^;m- nikavada, and those of the Vainayikavada. These (philosophers) teach final beatitude, they teach final deliverance, they speak as ^'ravakas, they speak as teachers of ^Sravakas ^. (79) All these philosophers, founders of systems of their own, differing in intellect, will, character, opinions, taste, undertakings, and plans, formed one large circle, and every one of them stood in his place.
One man took hold of a vessel quite full of ^ According to the commentators there are 180 schools of Kriyavadins, 84 of Akriyavadins, 67 of A^;7anikavadins, and 32 of Vainayikavadins. These numbers are arrived at by calculation, not by actual observation. E.g. the i8o possible schools of the Kriyavadins are calculated in the following way. The nine cate- gories of the Gainas are: ^iva, a,§-iva, asrava, sa?;/vara, nir^ara, puwya, papa, bandha, and moksha. Each of them may be regarded as svata/z and parata/z, as nitya and anitya with regard to kala, ijvara, atma, niyati, and svabhava. By multiplying 9 successively in 2, 2, 5, we find 180 to be the number of possible schools of Kriyavadins.
^ I.e. they learn these heresies from their teachers, and teach them to their pupils.
[45] C C 386 SUTRAK7J7TANGA burning coals by an iron pair of tongs, and addressed those philosophers, founders of systems of their own, differing in intellect, (&c., all down to) undertakings and plans, in the following way: ' Heighho! ye philo- sophers, (&c., all down to) undertakings and plans! take this vessel full of burning coals and hold it for a minute in your hands! But do not take hold of it by a pair of tongs, nor put out the fire, nor come to the help of one of your own creed or of an alien creed (by putting out the fire, &c.); but fair and honest \ without using any trick, stretch out your hands.' Having thus spoken, the man took hold of the vessel quite full of burning coals by an iron pair of tongs, and (offered to) put it in the hands of those philosophers. But the philosophers, (&c., all down to) undertakings and plans, held back their hands. On this the man addressed all the philosophers, (&c., all down to) undertakings and plans, in the following way: ' Heighho, ye philosophers, (&c., all down to) undertakings and plans! why do you hold back your hands?' ' Our hand will be burned.' 'What then, if it is burned?' ' (We shall suffer) pain.' ' Because you are afraid of pain, you hold back your hands! ' (So are all creatures averse to pain). This is a maxim of general application 2, it is a true principle, a reli- gious reflection ^; this maxim, this principle, this religious reflection holds good with regard to every (living being). Therefore those 5rama;^as and Brah- ma;/as who say that all sorts of living beings may be beaten or treated with violence or abused or tor- ' Sam6sara??a = samavasara«a, explained: dharmavi/'ara, viz. of the true adage: atmavat sarvabhutani y2ih pa>ryati sa pajyati.
mented or deprived of life, will in the time to come^ suffer cutting or piercing, will experience birth, old age, death, conception in the womb, the Circle of Births, regeneration, existence as a foetus, the whole scale of mundane existences, and suffer a variety of pains 2, (80) They will many times undergo punishment, pulling out of the hair, threatening, putting in irons, (&c., similar as in J 63, all down to) whirling round; (diey will witness) the death of their mothers, fathers, brothers, sisters, sons, daughters, and daughters-in- law; (they will experience) poverty, bad luck, com- pany of hated people, separation from those whom they love, misery, and despair; they will again and again wander about in the beginningless and endless, immense wilderness of the fourfold Sa7;^sara. They will not reach perfection, (&c., all down to) not put an end to all misery. — This is a maxim of general application, (&c., all down to) holds good with regard to every (living being). (81) But those Sra.msL7ms and Brahma;^as who say that all sorts of living beings should not be beaten, &c., will in the time to come not suffer cutting, &c. They will not undergo many punishments, (&c., all just the reverse of what has been said in §§ 80, 81, down to) put an end to all misery. (82) Thus those beings who practise the first twelve kinds of actions ^ have not attained perfection, (&c., all down to) have not, nor do, nor will put an end to all misery. (83) C C 2 388 s0trak/27tanga.
But those beings who practise the thirteenth kind of action, have attained perfection, (&c., all down to) have put, or put, or will put an end to all misery. (84) Thus a monk who obtains his soul's good and benefit, who guards himself, who (well directs the functions) of his soul, who well exerts himself, who protects himself {from evil), who is careful of himself, who saves himself (from the Sa?;^sara), should with- hold his soul (from the twelve kinds of committing sins). (85) Thus I say.
THIRD LECTURE, CALLED KNOWLEDGE OF FOOD.