' Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds ^' (3) This truth should be taken to heart ^ by a man of pure faith; he should (therefore) cut off greed and love, and not hanker after his former con- nections. (4) Cows and horses, jewels and earrings, cattle, slaves and servants: all these (possessions) you must give up in order to obtain the power of changing your form at will. (5) ^ Everything that happens to somebody, affects him personally; therefore, knowing the creatures' love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6) Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one's life '^ one should eat the food that is put in one's own alms-bowl. (7) Here some are of opinion that they will be delivered from all misery by merely attending the teacher ^, without abstaining from sins. (8) ^ Sapehae pase = svaprekshaya paj'yet, he should look at it with his mind or reflectively. However sapehae is usually the absolute participle samprekshya. The meaning is the same in both cases.
^ Some MSS. insert here the following verse: ' Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.'
* This is according to the commentators the meaning of the word d6gu;7-^/n rr ^ugupsin.
^ Ayariya;« viditta«aw. The commentator makes this out 26 UTTARADHYAYANA.
Acknowledging the truth about bondage and liberation, but talking only, not acting (in accor- dance with these tenets), they seek comfort for themselves in mighty words. (9) Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (10) They are (going) a long way in the endless Sa?;^- sara; therefore looking out carefully one should wander about carefully ^ (11) Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one's body only to be able to annihilate one's Karman. (12) Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13) Recoonisino- the cause of Karman, one should 00 wander about waiting for one's death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the house- holders for their own consumption). (14) An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bowl); but as a bird with its plumage^, so he with his alms-bowl should wander about without desires. (15) to mean: by learning only what right conduct (aX-arikam) is, without living up to it. But it is obvious that the author intends a censure upon the G;7anamarga.
^ As usual this phrase means: one should conduct one's self so as to commit no sin.
^ There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra).
LECTURE VII. 27 Receiving alms in a manner to avoid faults \ and controlling one's self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one's food. (16) Thus has spoken the Arhat G"/^atr/putra, the venerable native of Vai^ali ^, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17) Thus I say.
SEVENTH LECTURE.
THE PARABLE OF THE RAM, ETC.
As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram^, and brings it up in his yard; (i) Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2) As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off, and it is eaten. (3) As this ram is well treated for the sake of ^ This is the esha«asamiti. On the samitis see below. Twelfth Lecture, 2.
^ Vesalie = Vaijalika. See my remarks on this statement in part i, introduction, p. xi, and Hoernle's notes in his translation of the Uvasaga Dasao, p. 3 ff.
^ Yavasa, explained by mudgamashadi. INIutton of gram- fed sheep is greatly appreciated in India.
28 UTTARADHYAYANA.
a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4) An ignorant man kills, tells lies, robs on the high- way, steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5) He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6) He eats crisp goats' meat, his belly grows, and his veins swell with blood — but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7) After having enjoyed pleasant seats, beds, car- riages, riches, and pleasures, after having squan- dered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram^ at the arrival of a guest. (8, 9) Then the sinner who has been killing living beings, at the end of his life falls from his state -, and against his will he goes to the world of the Asuras, to the dark place. (10) As a man for the sake of one Kakini^' (risks and) loses a thousand (Karshapa/^as), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician)^: (11) ^ Aya = a^a, literall}' goat.
2 ^uya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before.
^ According to the commentators the eightieth part of a rupee.
* The commentators relate 'old stories' to explain allusions in the text; they will, however, be intelligible without further comment, though I do not contend that those stories were not really old and known to the author of the Siitra.
LECTURE VIT.
Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures sur- pass (the former) a thousand times and more. (12) Those endowed with excellent knowledgre live many nayutas^ of years; so great a loss suffer the fools in a life of less than a hundred years! (13) Three merchants set out on their travels, each with his capital; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable ^ is taken from common life; learn (to apply it) to the Law. (14, 15) The capital is human life, the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16) These are the two courses open to the sinner; they consist in misery, as corporal punishment, &c.; for the slave to his lusts ^ has forfeited human life and divine life. (17) Having once forfeited them, he will have to endure these two states of misery; it will be ^ A nayuta or niyuta is equal to 49,786,136,000,000,000,000,000,000,000,000. It is derived in the following way: I nayutanga = 8,400,000 purvas. I nayuta = 8,400,000 nayutangas. - This parable closely corresponds to Matih.xxv. 14, Luke xix. i r. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann, a pupil of Professor Leumann of Strassburg.
^ Lolayasaa'/ie = lolatajaZ/^a. The commentator takes lolata for 161a and makes the word a karmadharaya. I think that the word ja//^a which originally means 'one who deceives others ' is used here in the sense ' one who deceives himself.'
30 UTTARADHYAYANA.
difficult for him to attain an upward course^ for a long time to come. (i8) Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one's mind).
He who brings back his capital, is (to be com- pared to) one who is born again as a man. (19) Those men who through the exercise of various virtues 2 become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20) But he who increases his capital, is (to be com- pared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods^ (21) When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22) As a drop of water at the top of a blade of Ku^a- grass dwindles down to naught when compared with the ocean, so do human pleasures when com- pared with divine pleasures. (23) The pleasures in this very limited life of men are like (the water at) the top of a blade of Ku5a-grass; for the sake of what will a man not care to gain and ^ I. e. birth as a man or a god.
2 ^iksha. The commentator quotes the following passage in Prakm: Souls gain human birth through four causes: (i) a kind disposition (prakr/tibhadrata), (2) love of discipline (prakrz- tivinitata), (3) compassion (sanukrojanata), and (4) want of envy (amatsarita).
3 For a higher rank than that of a god, e. g. that of a KevaHn, cannot, in the present state of the world, be attained.
LECTURE VIII. 31 to keep (so precious a good which he risks to lose)? (24) He who has not renounced pleasure, will miss his aim (i.e. the true end of his soul); for though he has been taught the right way, he will go astray again and again. (25) But he who has renounced pleasure, will not miss his aim; (he will think): I have learned that, by getting rid of this vile body, I shall become a god. (26) He will be born among men where there is wealth, beauty, glory, fame, long life, and eminent happiness. (27) See the folly of the sinner who practises un- righteousness: turning away from the Law, the great sinner will be born in hell. (28) See the wisdom of the wise man who follows the true Law: turning away from unrighteousness, the virtuous man will be born as a god. (29) A wise man weighs in his mind the state of the sinner and that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous. (30) Thus I say.
EIGHTH LECTURE.
kapila's verses \ By what acts can I escape a sorrowful lot in this unstable ineternal Sa7;2sara, which is full of misery? (i) ^ This lecture is ascribed to Kapila. According to an old story, told in the commentary, he was the son of Kaj-yapa, a Brahman 32 UTTARADHYAYANA.
Quitting your former connections place your affection on nothing; a monk who loves not even those who love him, will be freed from sin and hatred. (2) Then the best of sages, who is exempt from of Kau^ambi, and his wife Ya^a. When Kajyapa died, his place was given to another man. His wife then sent her boy to A'avasti to study under Indradatta, a friend of his father's. That man was wiUing to instruct the boy, and procured him board and lodging in a rich merchant's house. Kapila, however, soon fell in love with the servant-girl who was appointed to his service. Once, at a festival kept by her caste, the girl in tears told him that she could not take part in the festivity as she had no money to buy ornaments. To get some she asked him to go to Dhana, a merchant, who used to give two pieces of gold to the man who saluted him first in the morning. Accordingly Kapila set out in the night, but was taken up by the police and brought before the king, Prasena^it. The student made a clear breast before the king, who was so pleased with him that he promised to give him whatever he should ask. Kapila went in the garden to consider what he should ask; and the more he thought about it, the more he raised the sum which he believed he wanted, till it came to be ten thousand millions. But then, all of a sudden, the light came upon him; he began to repent of the sinful life he had led up to that time, and tearing out his hair he became a Svaya7«sa7;/buddha. Returning to the king, he pronounced verse 1 7: The more you get, (fee, and giving him the Dharmalabha, he went his way. He practised austerities and acquired superior knowledge, by dint of which he came to know that in a wood, eighteen leagues from Ra^agr/ha, lived a gang of five hundred robbers, under a chief Bala- bhadra. These men, he knew, would become converts to the right faith; accordingly he went to the wood where they lived. He was made prisoner, and brought before the leader of the robbers. To have some fun out of him they ordered him to dance, and on his objecting that there was none to play up, they all clapped their hands to beat the time. He then sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating this stanza after each following verse (as dhruva), till at last all the robbers were converted.
LECTURE VIII.;^^ delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. (3) All fetters (of the soul), and all hatred, every- thing of this kind, should a monk cast aside; he should not be attached to any pleasures, examining them well and taking care of himself. (4) A stupid, ignorant sinner who never fixes his thoughts on the soul's benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a fly is caught on gl^ie. (5) It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sadhu) who get over the im- passable (Sawsara) as merchants cross the sea. (6) Some there are who call themselves 6'rama;^as, though they are like the beasts Ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs \ (7) One should not permit (or consent to) the killing of living beings; then he will perhaps be delivered from all misery; thus have spoken the preceptors who have proclaimed the Law of ascetics. (8) A careful man who does not injure living beings, is called 'circumspect' (samita). The sinful Kar- man will quit him as water quits raised ground. (9) In thoughts, words, and acts he should do ^ The commentator quotes the following words: brahma«e brahmawam alabheta, indraya kshattram, marudbhyo va.\sya.m, tapase judram, and explains them: he who kills a Brahmawa will acquire Brahma knowledge.
nothing injurious to beings who people the world, whether they move or not. (lo) He should know what alms may be accepted, and should strictly keep these rules; a monk should beg food only for the sustenance of life, and should not be dainty, (i i) He should eat what tastes badly, cold food, old beans, Vakkasa Pulaga, and for the sustenance of his life he should eat Manghu (ground ba- dara). (12) Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (angavidya) \are not to be called ^'rama- nz-s; thus the preceptors have declared. (13) Those who do not take their life under discipline, who cease from meditation and ascetic practices ^, and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14) And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Sa?;^sara; those whose souls are sullied by many sins, will hardly ever attain Bodhi. (15) And if somebody should give the whole earth to one man, he would not have enough; so difficult is it to satisfy anybody. (16) The more you get, the more you want; your desires increase with your means. Though two mas has would do to supply your want, still you would scarcely think ten millions sufficient. (17) ^ See the note on verse 17 of the Fifteenth Lecture.
"^ Samadhiyoga//. Samadhi is concentration of the mind, and the yogas are, in this connection, the operations (vyapara) of mind, speech, and body conducive to it.
LECTURE IX. 35 Do not desire (women), those female demons \ on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (i8) A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules. (19) This Law has been taught by Kapila of pure knowledge; those who follow it, will be saved and will gain both worlds. (20) Thus I say.
NINTH LECTURE.
THE PRAVRAGYA OF KING NAMI ^.
After (Nami) had descended from the world of the gods, and had been born as a man, he put an end to the influence of delusion, and remembered his former birth, (i) Remembering his former birth, king Nami ^ Rakshasis in the original.
^ The Life of king Nami and his Bodhi is told in the com- mentary. The Prakr/t text of this romance is printed in my ' Ausgewahlte Erzahlungen in Maharash/ri,' Leipzig, 1886, p. 41 ff. Nami is one of the four simultaneous Pratyekabuddhas, i.e. one of those saints who reach the highest stage of knowledge by an effort of their own, not through regular instruction and religious discipline. The Pratyekabuddhas or Svayarasa;7/buddhas (Sahasam- buddha in Prakr/t) do not, however, propagate the true Law, as the Tirthakaras do. As the legend of Nami is not materially connected with our text, I need not give an abstract of it here.
became a Svaya;;2sa;;2buddha in the true Law, and placing his son on the throne he retired from the world. (2) After having enjoyed, in the company of the beautiful ladies of his seraglio, excellent pleasures which match those of the heavens, king Nami became enlightened and gave up his pleasures. (3) Having given up the town and country of Mithila, his army, seraglio, and all his retinue, the venerable man retired from the world and resorted to a lonely place. (4) When the royal Seer Nami retired from the world, at the occasion of his Pravra^ya there was an uproar in Mithila. (5) To the royal Seer who had reached the excellent stage of Pravra^ya, 6'akra in the guise of a Brahma^a addressed the following words: (6) ' Why is now Mithila ^ full of uproar? Dreadful noises are heard from palaces and houses.' (7) On hearing this, the royal Seer Nami, pursuing his reasons and arguments, answered the king of the gods thus: (8) ' In Mithila is the sacred ^ tree Manorama, full of leaves, flowers, and fruits, which sheds a cool shadow; this tree is always a favourite resort of many (birds). (9) ^ The text has Mahilae, which is against the metre. The locative makes the construction needlessly involved.
2 ^eie, /^aitya. The commentator interprets it as meaning udyana, park; but to make good his interpretation he takes \z.kkh^ for an instrumental plural instead of a nominative sinfjular. The context itself seems to militate against this interpretation; for it is natural to say of a tree that it has many leaves, but it is rather strained to say the same of a park.
LECTURE IX. 37 ' Now, as this sacred tree Manorama is shaken by the storm, the birds, suffering, destitute of refuge, and miserable, scream aloud.' (lo) On hearing this, the king of gods, pursuing his reasons and arguments, answered the royal Seer Nami thus: (ii) " This is fire and storm, your palace is on fire! Reverend sir, why do you not look after your seraglio?" (12) Nami answered (see verse 8): (13) ' Happy are we, happy live we who call nothing our own; when Mithila is on fire, nothing is burned that belongs to me. (14) * To a monk who has left his sons and wives, and who has ceased to act, nothing pleasant can occur, nor anything unpleasant. (15) ' There is much happiness for the sage, for the houseless monk, who is free from all ties, and knows himself to be single and unconnected (with the rest of the world).' (16) Indra answered (see verse 11): (17) " Erect a wall, gates, and battlements; dig a moat; construct ^ataghnis^: then you will be ^ a Kshattriya." (18) Nami answered (see verse 8): (19) 'Making Faith his fortress, Penance and Self-control the bolt (of its gate). Patience its strong wall, so that guarded in three ways ^ it is impregnable; making Zeal his bow, its string Carefulness in walking (iriya), and its top (where the string is ^ An instrument for defending a town.
2 G a /I' /J /z a si. The commentator explains this as an imperative, but there is no necessity for it.
^ Tigutta, this is a pun on the three guptis.
38 UTTARADHYAYANA.
fastened) Content, he should bend (this bow) with Truth, piercing with the arrow, Penance, (the foe's) mail, Karman — (in this way) a sage will be the victor in battle and get rid of the Sawsara.' (20-22) Indra answered (see verse 11): (23) " Build palaces, excellent houses \ and turrets; thus you will be a Kshattriya." (24) Nami answered (see verse 8): (25) ' He who builds his house on the road, will certainly get into trouble; wherever he wants to go, there he may take up his lodgings.' (26) Indra answered (see verse 11): (27) " Punishing thieves and robbers, cut-purses and burglars, you should establish public safety; thus you will be a Kshattriya." (28) Nami answered (see verse 8): (29) * Men frequently apply punishment wrongly: the innocent are put in prison, and the perpetrator of the crime is set at liberty.' (30) Indra answered (see verse 11): (31) " O king, bring into subjection all princes who do not acknowledge you; thus you will be a true Kshattriya." (32) Nami answered (see verse 8): (33) ' Though a man should conquer thousands and thousands of valiant (foes), greater will be his victory if he conquers nobody but himself. (34) ' Fight with your Self; why fight with external foes? He who conquers himself through himself, will obtain happiness. (35) ' The five senses, anger, pride, delusion, and greed ^ Vardhamanagrz'ha; the houses which are so called, belong to the best kind, see Varaha Mihira, Br/hat Sawhita 53, 36.
LECTURE IX. 39 — difficult to conquer is one's self; but when that is conquered, everything is conquered ^' (36) Indra answered (see verse 11): (37) " Offer great sacrifices, feed 6'rama;^as and Brah- ma^^as, give alms, enjoy yourself, and offer sacrifices: thus you will be a true Kshattriya." (38) Nami answered: (39) 'Though a man should give, every month, thou- sands and thousands of cows, better will be he who controls himself, though he give no alms.' (40) Indra answered: (41) "You have left the dreadful a^rama (that of the householder) 2 and are wanting to enter another; (remain what you were), O king, and be content with observing the Posaha-days." (42) Nami answered: (43) * If an ignorant man should eat but a blade of o Kum-grass every month, (the merit of his penance) will not equal the sixteenth part of his who possesses the Law as it has been taught.' (44) Indra answered; (45) " Multiply your gold and silver, your jewels and ^ The first line of this verse is in the Arya-metre, the second in Anush/ubh; the whole will not construe, but the meaning is clear. There are numerous instances in which the metre changes in the same stanza from Arya to Anush/ubh, and vice versa, so frequent they are that we are forced to admit the fact that the authors of these metrical texts did not shrink from taking such liberties.
2 Ghorasama. A Gaina author cannot forbear to name things from his religious point of looking at them. Thus only can it be explained that here Indra is made to apply to the ajrama of the householder an attribute which not he but his opponent could have used. Our verse is, however, probably only a later addition, as it has not the burden of the verses put into the mouth of Indra.
40 UTTARADHYAYANA.
pearls, your copper, fine robes, and carriages, and your treasury; then you will be a true Kshat- triya." (46) Nami answered: (47) ' If there were numberless mountains of gold and silver, as big as Kailasa, they would not satisfy a greedy man; for his avidity is boundless like space. (48) ' Knowing that the earth with its crops of rice and barley, with its gold and cattle, that all this put together will not satisfy one single man, one should practise austerities.' (49) Indra answered: (50) " A miracle! O king, you give up those wonderful pleasures, in search of imaginary objects; your very hope will cause your ruin." {51) Nami answered: (52) ' Pleasures are the thorn that rankles, pleasures are poison, pleasures are like a venomous snake; he who is desirous of pleasures will not get them, and will come to a bad end at last. (53) * He will sink through anger; he will go down through pride; delusion will block up his path; through greed he will incur dangers in both worlds.' (54) Throwing off the guise of a Brahma/za, and making visible his true form, ^Sakra saluted him respectfully and praised him with these sweet words: (55) " Bravo! you have conquered anger; bravo! you have vanquished pride; bravo! you have banished delusion; bravo! you have subdued greed. (56) " Bravo for your simplicity, O saint! bravo for your humility, O saint! bravo for your perfect patience! bravo for your perfect liberation! (57) LECTURE X. 41 '* H ere (on earth) you are the highest man, Reverend sir, and hereafter you will be the highest; exempt from all blemishes you will reach Perfection, a higher state than which there is none in this world." {58) Thus praising the royal Seer, ^Sakra In perfect faith kept his right side towards him and paid reverence to him, again and again, (59) After having adored the best sage's feet marked by the A'akra and the Aiiku^a^ he flew up through the air, with his crown and his earrings prettily trembling. (60) Nami humbled himself; enjoined by ^'akra in person, the king of Videha left the house, and took upon him 5"rama;2ahood. (61) Thus act the enlightened, the wise, the clever ones; they turn away from pleasures, as did Nami, the royal Seer. (62) Thus I say.
TENTH LECTURE^.
THE LEAF OF THE TREE.
As the fallow leaf of the tree falls to the ground, when its days are gone, even so the life of men (will ^ The wheel and the hook.
^ This is a sermon delivered by Mahavira to his disciple Indra- bhuti, who belonged to the Gotama Gotra. In the commentary a lengthy legend is given how Gautama came to want this in- struction. As it is not necessary for understanding the contents of this lecture, I may pass it over.
42 UTTARADHYAYANA.
come to its close); Gautama, be careful all the while! (i) As a dew-drop dangling on the top of a blade of Kui'a-grass lasts but a short time, even so the life of men; Gautama, be careful all the while! (2) As life is so fleet and existence so precarious, wipe off the sins you ever committed; Gautama, &c. (3) ^ A rare chance, in the long course of time, is human birth for a living being; hard are the con- sequences of actions; Gautama, &c. (4) When the soul has once got into an earth-body \ it may remain in the same state as long as an Asa?72khya^; Gautama, &c. (5) When the soul has once got into a water-body, &c. (all as in verse 5). (6) When a soul has once got into a fire-body, &c. (all as in verse 5). (7) When the soul has once got into a wind-body, &c. (all as in verse 5). (8) When the soul has once got into a vegetable- body, it remains long in that state, for an endless time, after which its lot is not much bettered ^; Gautama, &c. (9) When the soul has once got into a body of a Dvindriya (i.e. a being possessing two organs of ^ Verses 5-9 treat of the 8k6ndriyas or beings which possess but one organ of sense, that of touch. A full description of them as well as of the dvindriyas, &c. is given in the last lecture.
^ The periods called asa??/khya are measured by utsarpiwis and avasarpiwis which correspond to the kalpas of the Hindus, but greatly exaggerated. An asaw/khya is the longest time (ukkosazw = utkarshaw) which a soul may be doomed to live in earth-bodies; see below, XXXVI, 81 ff.
^ This is, according to the commentary, the meaning of duranta.
LECTURE X. 43 sense), it may remain in the same state as long as a period called sa;?2khyeya^; Gautama, &c. (lo) When the soul has once got into a body of a Trindriya (i.e. a being possessing three organs of sense), it, &c. (all as in verse lo). (i i) When the soul has once got into a body of a iifaturindriya (i.e. a being possessing four organs of sense), it, &c. (all as in verse lo). (12) When the soul has once got into a body of a Pa?7/{'endriya (i.e. a being possessing five organs of sense), it may remain in the same state as long as seven or eight births; Gautama, &c. (13) When the soul has once got into the body of a god or of a denizen of hell, it may remain in that state one whole life; Gautama, &c. (14) Thus the soul which suffers for its carelessness, is driven about in the Sai^sara by its good and bad Karman; Gautama, &c. (15) Though one be born as a man, it is a rare chance to become an Arya; for many are the Dasyus and M\eM/i2is; Gautama, &c. (16) Though one be born as an Arya, it is a rare chance to possess all five organs of sense; for we see many who lack one organ or other; Gautama, &c. (17) Though he may possess all five organs of sense, still it is a rare chance to be instructed in the best Law; for people follow heretical teachers; Gautama, &c. (18) Though he may have been instructed in the right Law, still it is a rare chance to believe in it; for many people are heretics; Gautama, &c. (19) ^ A sawkhi^^a, i.e. sawzkhyeya, is a period which can be measured by thousands of years.
44 UTTARADHYAYANA.