" While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death. (14) " I have this, and I have not that; I must do this, and I should not do that! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this!" (15) ' Great wealth and women, a family and exquisite pleasures: for such things people practise austerities. All this you may have for your asking.' (16) "What avail riches for the practice of religion, what a family, what pleasures? We shall become 54 UTTARADHYAYANA.
6'rama/2as, possessed of many virtues, and wander about collecting alms." (17) ' As fire is produced in the Ara?«i-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul ^ produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent.' (18) " (The soul) cannot be apprehended by the senses, because it possesses no corporeal form'-, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence. (19) "Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong-minded- ness we were kept back and retained (from entering the order). We shall not again act in the same way. (20) " As mankind is harassed (by the one), and taken hold of (by the other), and as the unfailing ones go by, we take no delight in the life of a house- holder." (21) ' Who harasses the world? who takes hold of it?
' Satta in the original; it is rendered sattva by the commen- tators. Perhaps satta is the Prakrzl for svatma; at any rate, the context of the next verse proves that soulis intended.
■^ Amfirta. In later philosophy murtatva is defined as the possessing of definite and limited form (pariX'/C-^innaparima- wavattvam) or the possessing of action (kriyavattvam or vega- vattvam). Amurta dravya are with the Vai^eshikas: the air (akaja), time, space, and Atman. These are also called nityadravya. Amfirta is here apparently synonymous with ar(ipin, formless, compare XXXVI, 4, where dharma, adharma, akaja, and kala are enumerated as the 'formless things without hfe.'
LECTURE XIV. 65 whom do you call unfailing? My sons, I am anxious to learn this.' (22) " Mankind is harassed by Death; it is taken hold of by Old Age; the days^ are called unfailing: know this, Father! (23) " The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law. (24) " The day that goes by will never return; the days elapse with much profit to him who acts up to the Law." (25) ' Having lived together in one place, and both parties^ having acquired righteousness, we shall, O my sons, afterwards go forth (as monks) and beg alms from house to house.' (26) "He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide: this shall be done to- morrow. (27) " We will even now adopt the Law, after the adoption of which we shall not be born again. The future has nothing in store for us (which we have not experienced already). Faith will enable us to put aside attachment." (28) (Bhr/gu speaks to his wife Vasish///i.) ' Domestic ^ Literally, the nights. It seems to have been the custom at the time when the Sutras were composed, to reckon the time by nights, though the reckoning by days is not quite uninstanced in the Sutras.
- This is the explanation of duhao by the commentators, who apparently think that the parents and the sons are meant. The word in question is originally an adverb, but it is also (of. Thirteenth Lecture, verse 18) taken by the commentator as a numeral, and rendered dvayo^ A genitive of the dual occurs in XIX, 90.
life ceases (to have attraction) for one who has lost his sons; Vasish//n, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree; when they are lopped off, it is called a trunk. (29) 'As a bird without its wings, as a king in batde without his followers, as a merchant on a boat with- out his goods, even so am I without my sons.' (30) "You have brought together all these objects of desire, and have collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures; afterwards we shall go forth on the road of salvation." (31) ' We have finished enjoying pleasures, my dear; our life is drawing to Its close. I do not abandon pleasures for the sake of an unholy life; but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a monk.' (32) " May you not remember your brothers (when it is too late) like an old goose swimming against the current. Enjoy the pleasures together with me. A mendicant's life is misery." (33) ' My dear, as a snake casts off the slough of its body and goes along free and easy, even so have my sons abandoned pleasure. Why should I, being left alone, not follow them? (34) 'As the fish Rohita^ breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants. (35) " As the herons fly through the air and the geese too, who had rent the net, even so my sons and ' Cjprinus Rohita.
LECTURE XIV. 67 my husband depart. Why should I, being left alone, not follow them?" {36) When the queen had heard that the Purohita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king: (37) 'A man who returns, as it were, to the vomit, is not praised; but you want to confiscate^ the property left by the Brahma;^a. (38) * If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you. (39) ' Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch. (40) ' As a bird dislikes the cage, so do I (dislike the world). I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred. (41) 'As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate; even so we, fools that we are, being attached to pleasure, do not perceive that the world is consumed by the fire of love and hatred. (42, 43) ' Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight. (44) ' When they- are caught, and held by my hand, ^ It was considered a privilege of the king to confiscate the property of a man who had no heir; compare Gautama XXVIII, 42, Vasish///a XVII, 83-86, &c.
^ This apparently refers to the birds mentioned in the last verse.
sir, they struggle; we shall be like them, if we are attached to pleasures. (45) ' As an unbaited (bird) ' sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything. (46) ' Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in (the above) similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Supar;^a. (47) ' Like an elephant who has broken his fetters, go to your proper destination. O great king Ishukari; this is the wholesome truth I have learned. (48) ' Leave your large kingdom and the pleasures which are so dear to all; abandon what pleases the senses, and what attracts; be without attachment and property; learn thoroughly the Law and give up all amusements; then practise famous and severe penance, being of firm energy -.' (49, 50) The commentators labour to interpret them as 'pleasures,' but that will not make good sense.
^ Kulala in the original. Kuiala in Sanskrit denotes the wild cock, Phasianus Gallus. The word seems to be derived from k u 1 a y a by assimilation of the y to the preceding consonant, compare salila for saliya = sarita = sarit. In the sense of bird the word kulala seems to be used in the well-known stanza of Bhartnliari: brahma yena kulalavan niyamito brahma«(/abha«^6- dare, unless here kulala is an early corruption for kulayin.
^ The commentators assign these verses to the two sons of Bhr/gu; but then the verses do not construe. Besides the mention of the ' large kingdom ' in the first line seems to prove that the king, and not the Brahmans, is to be understood as the person addressed. In the last line I separate pagi^^/^aha kkhayaw (scil. tavaw), instead of pagi^^/^^ ahakkhaya?;/. It is, however, just possible tliat the next verse is to be connected with the preceding ones; in that case, we must read pagi^g/i * and interpret it in conformity with the scholiast as a gerund.
LECTURE XV. 69 In this way all (these) professors of the Law gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery. (51) Their doubts about the true doctrine were dispersed, and they realised the Bhavanas ^; in a short time they reached the end of misery. (52) The king and the queen, the Brahmanical Puro- hita, his wife, and his sons, they all reached per- fection. (53) Thus I say.
FIFTEENTH LECTURE.
THE TRUE MONK ^.
He who adopts the Law in the intention to live as a monk, should live in company (with other monks), upright, and free from desire; he should abandon his former connections, and not longing for pleasures, he should wander about as an unknown beggar: then he is a true monk, (i) Free from love he should live, a model of ^ The bhavanas are certain meditations which are conducive to the purity of the soul. They are treated at length in a work by HemaX'andra, called Bhavabhavana, which seems to be rather popular with the 6'vetambaras. The Digambaras seem to call them Anuprekshas. A work in Prak/v't by ^'ubhay^andra, called Karttikeyanupreksha, is epitomised in Bhandarkar's Report for 1883-84, p. 113 ff.
^ The name of this lecture, sa bhikkh(i, is derived from the burden which runs through the whole of it and winds up every verse.
70 UTTARADHYAYANA.
righteousness \ abstaining from sins, versed in the sacred lore, protecting his soid (from every wrong), wise, hardy, observing everything; he who is attached to nothing, is a true monk. (2) Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always pro- tecting his soul (from sins), neither rash nor pas- sionate; when he endures everything, then he is a true monk. (3) He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk. (4) He does not expect respectful treatment, nor hospitality, nor reverence, nor, indeed, praises; he controls himself, keeps the vows, practises austerities, lives together with other monks, medi- tates on his soul; this is a true monk. (5) If he does not care for his life, or abandons every delusion, if he avoids men and women, always practises austerities, and does not betray any curiosity, then he is a true monk. (6) He who does not profess and live on divination from cuts and shreds ^ from sounds on the earth or in the air, from dreams, from diagrams, sticks, and ' L^d/ie, explained sadawushZ/^anataya pradhana/z. Lad/i2i IS also the name of a country in western Bengal, inhabited, at Mahavira's time, by uncivilised tribes, see part i, p. 84, note i. The etymology of both words is doubtful.
^ Compare the note on p. 161 of part i. The 71st chapter of Yaraha Wihira's Bnliat Sa//ihita treats of vastra-i'/zeda, rents, &c. of clothes; the 51st, of angavidya, forebodings from the body; and the 53rd, of vastuvidya, property of buildings; chapters 88, 90, and 95 are devoted to the forebodings from the cries of birds, female jackals, and crows.
LECTURE XV. 7 I properties of buildings, from changes in the body, from the meaning ^ of the cries (of animals) — he is a true monk. (7) Spells, roots, every kind of medical treatment, emetics, purgatives, fumigation, anointing of the eye, and bathing, the patient's lamentation, and his consolation — he who abstains from all these thino-s, is a true monk. (8) He who does not praise, or pay attention to, the warriors, Ugras ^, princes, Brahma//as, Bhogas, and artists of all sorts, who abstains from this, he is a true monk. (9) He who does not, for earthly gain, improve his acquaintance with householders, with whom he fell in as a monk, or was in friendly relation before that time, he is a true monk. (10) A Nirgrantha is forbidden to take from house- holders, if they do not give it themselves, bed, lodging, ^ A conjectural rendering of vi^aya, which cannot be taken in its ordinary meaning 'victory.' The commentary explains it su- bhajubhaniriipa«abhyasa.^. — Notice the absence of astrology from the above list of prophetical arts practised by strolling friars apparently to insinuate themselves into the good graces of laymen and women. If Greek nativity had already risen to importance, it certainly would have been mentioned. For it has ever since held a firm hold on the Hindu mind. — This remark also applies to XX, 45. But in Sutrakrz'tahga I, 12, 9, astrology {szmv3.kA/ia.va.) is mentioned; it is, however, the ancient astrology of the Hindus, not the Greek one.
^ The Ugras and Bhogas were Kshattriyas. The former were, according to the G^ainas, descendants of those whom i?/shabha, the first Tirthakara, appointed to the office of ko/wals or prefects of towns, while the Bhogas were descendants from those whom i?/shabha acknowledged as persons deserving of honour. Comp. Hoernle, Uvasaga Dasao, Appendix, p. 58, and my edition of the Kalpa Sutra, p. 103, note on § 18.
72 UTTARADHYAYANA.
drink, food, or any dainties and spices; he who is not angry at such occasions, he is a true monk, (i i) If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a sick fellow-monk) in thoughts, words, and deeds, (then he is not a true monk) ^; but if he has his thoughts, words, and acts under strict discipline, then he is a true monk. (12) Dish-water ^ barley-pap, cold sour gruel ^ water in which barley has been washed: such loathsome food and drink he should not despise, but call at the lowliest houses (for alms); then he is a true monk. (13) There are many voices on the earth, of gods, of men, and of beasts, dreadful, frightful, and awful noises; if he hears them without trembling, then he is a true monk. (14) He who understands all religious disputations, [who lives together with fellow-monks]^, who prac- tises self-discipline^, who meditates on his soul, who is wise, hardy, and observes everything, who ^ The commentators supply these words; something to that purport is wanted to make out a consistent meaning, but there is not so much as a hint of it in the text itself. As it stands now, the meaning would be just the opposite of that given in the translation, which is in better accordance with the established custom.
^ Ayamaga, it is rendered a/^amaka in Sanskrit, and explained avajravawa, i.e. avasravawa. See also Leumann, Aupapatika Siitra, Glossar s.v.
^ Sauvira, explained ka?7o-ika, the water of boiled rice in a state of spontaneous fermentation.
* This is a later addition, proved to be such by the metre, though the commentators comment upon it.
^ Kheyawugae. The commentators explain kheda by sa;72yama.
LECTURE XVI. "J ^ is calm, and does not hurt anybody, he is a true monk. (15) He who, not Hving by any art, without house, without friends, subduing his senses, free from all ties, sinless, and eating but little, leaves the house and lives single, he is a true monk. (16) Thus I say.
SIXTEENTH LECTURE.
THE TEN CONDITIONS OF PERFECT CHASTITY.
O long-lived (6^amb<Jisvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira): Here\ indeed, the venerable Sthaviras have declared ten conditions for the realisation of celibacy, by hearing and understanding which the monks will reach a high degree of self-discipline, of Sa;;2vara^ and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties).
What, then, are those ten conditions for the realisation of celibacy as declared by the venerable Sthaviras, by hearing and understanding which the monks will reach a high degree of self-discipline, of ^ The word 'here' is explained as meaning 'in this religion of the Gainas.' See p. 8, note 5.
2 Sa?«vara is the stopping of the asravas by means of the Samitis and Guptis, see above, p. 55, note i.
74 UTTARADHYAYANA.
Sa;;2vara, and of contemplation, will be well pro- tected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties)?
These, then, are the ten conditions for the realisation of celibacy, &c. (all down to) duties.
1. A Nirgrantha may occupy various places for sleep or rest^; but a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs. The preceptor has explained the reason for this. If a Nirgrantha occupies places for sleep or rest, frequented by women, cattle, or eunuchs, then, though he be chaste, there may arise a doubt with regard to his chastity, or a sensual desire, or a feeling of remorse, or he will break the rules, or he will become a slave to passion, or he will acquire a dangerous Illness of long duration, or he will desert the faith which the Kevalln has proclaimed. Therefore a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs.
2. A Nirerantha should not converse with women ^. The preceptor has explained the reason for this. If a Nlro^rantha converses with women, &c. (all as above).
3. A Nirgrantha should not sit together with women on the same seat. The preceptor has explained the reason for this. If a Nirgrantha sits on the same seat with women, &c. (all as above).
^ Literally, beds and seats.
^ This might also be rendered: he should not talk about women.
LECTURE XVI. 75 4. A Nirgrantha should not look at, or contem- plate, the charms and beauties of women. (The rest similar as above.)
5. A Nirgrantha should not, behind a screen, or curtain, or wall, listen to the screeching or scream- ing or singing or laughing or giggling or crying of women. (The rest similar as above.)
6. A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.)
7. A Nirgrantha should not eat well-dressed food. (The rest similar as above.)
8. A Nirgrantha should not eat or drink to excess. (The rest similar as above.)
9. A Nirgrantha should not wear ornaments. The preceptor has explained the reason for this. If he wears ornaments, or adorns his body, he might become an object of desire to women. When he is an object of desire to women, then, &c. (the rest as in i).
10. A Nirofrantha should not care for sounds, colours, tastes, smells, and feelings. (The rest similar as above.)
Here are some verses (to the same effect)^: A monk should take up a detached lodging, free from, and not frequented by women, to preserve his chastity, (i) A chaste monk should avoid talking with women, which delights the mind and foments love and passion. (2) ^ The preceding part of this lecture is in prose.
76 UTTARADHYAYANA, A chaste monk should always avoid the company of, and frequent conversation with women. (3) A chaste monk should avoid observing the body, limbs, and figure of women, their pleasant prattle and oglings. (4) A chaste monk should avoid listening to the screeching, screaming, singing, laughing, giggling, and crying of women. (5) A chaste monk should never recall to his mind how he had laughed and played with women, and had enjoyed them, how they became jealous, and what tricks he played to frighten them. (6) A chaste monk should always avoid well-dressed food and drink which will soon raise his sensuality. (7) A chaste monk should always eat his food, col- lected according to the rules, for the sustenance of life, in the prescribed quantity, and at the right time; concentrated in his thoughts he should not eat to excess. (8) A chaste monk should abstain from ornaments, he should not adorn his body after the fashion of amorous people. (9) He should always abstain from the five orders of pleasant things: sounds, colours, smells, tastes, and feelings of touch. (10) A lodging frequented by women, their pleasant talk, their company, and looking at their charms; (11) Their screeching, screaming, singing, and laugh- ing, eating and sleeping together with them; well- dressed food and drink, or partaking of them to excess; (12) And ornaments and finery^: these pleasant things, LECTURE XVII. "]"] which are hard to leave, are Hke the poison Tala- pu^a ^, for a man who seeks after the true Self ( 1 3) He should, once for all, abandon pleasant things which are hard to leave; and concentrated in his thoughts he should avoid whatever casts a doubt on his chastity. (14) A monk should be the steadfast charioteer, as it were, of the Law in the park of the Law'^ a vessel of righteousness, content, restrained, attentive to the duties of a chaste monk. (15) The gods, Danavas, Gandharvas, Yakshas, Ra- kshasas, and Kinnaras pay homage to a chaste monk who performs his difficult duties. (16) This unchangeable, permanent, and eternal Law has been proclaimed by the 6^inas; through it the Siddhas have reached perfection, and others will reach it. (17) Thus I say.
SEVENTEENTH LECTURE.
THE BAD 5'RAMAA^A.
A Nirerantha who has entered the order, who has learned the Law, who has received religious words with the second part of the sentence. By giving to X'a the meaning of api they interpret the two words in question as meaning 'though very pleasant.'
' Talaut/a. According to the Dipika it is a poison which kills by merely touching the palate (talukasparjanamatrad eva); but this is a mere guess prompted by a wrong etymology. Talau<fa stands perhaps for talaku/a, which may have been a variant of kalaku/a, the deadly poison swallowed by.Siva.
^ Here we have twice the same word dhammarame, which 78 UTTARADHYAYANA.
discipline, and who has obtained the benefit of Bodhi which is difficult to obtain, may perhaps afterwards begin to live as he likes, (i) (He will say:) I have a good bed and wherewithal to cover me; I obtain food and drink; I know everything that comes to pass, friend; why then should I study, sir? (2) He who, after entering the order, always sleeps, eats, and drinks as much as he likes, and lives com- fortably, is called a bad ^rama;^a. (3) The sinner who despises the learning and dis- cipline which his preceptor and teachers have taught him, is called a bad Sr3.md.mi. (4) He who does not, as he should, strive to please his preceptor and teachers, and does not, in his arrogance, treat them with respect, is called a bad K^ramawa. (5) He who hurts living beings, seeds, and sprouts, who does not control himself, though he be- lieves himself well-controlled, is called a bad iSrama/^a. (6) He who uses a bed, a plank, a chair, a seat, or his duster^ without having well wiped these things, is called a bad 5'rama;^a. (7) He who walks with great haste and without care, beingf overbearinof and fierce, is called a bad Sra.ma.udL. (8) I have once translated ' park of the Law,' and then ' vessel of righteousness.' It is obvious that a play on this word is intended, though I may have failed to hit the meaning of the author.
^ Padakambala, usually called ra^ohara/za. One com- mentator suggests, as a possible rendering, patrakambala 'a cloth to cover his almsbowl.'
LECTURE XVII. 79 He who carelessly inspects things \ throwing down his duster at random, not being attentive to the inspection of things, is called a bad Sra.ma.iia. (9) He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad 6rama;^a. (10) He who is deceitful, talkative, arrogant, greedy, who does not control himself, nor share (his food, &c. with those who are in want), and is not of an amiable disposition, is called a bad Sr3.m3.n2i. (11) He who is a controversialist, and ill-behaved, who perverts the truth, and delights in quarrels and contentions, is called a bad ►Srama/^a. (12) He who sits down on a weak, shaking seat wherever he lists, and is not careful in sitting down, is called a bad S1r3.m3.u3.. (13) He who sleeps with dusty feet and does not inspect his couch, being careless about his bed, is called a bad Sr3.m37i3.. (14) He who eats milk, curds, and other things pro- duced from milk, and does not practise austerities, is called a bad 6'rama;^a. (15) He who eats after sunset, and when ad- monished, makes an angry reply, is called a bad ►Srama;^a. (16) He who leaves his own teacher, and follows heretical ones, who continuously changes his school ^ being of a bad disposition, is called a bad 6>a- ma7/a. (17) Mt is a monk's duty closely to inspect everything that he uses or comes in contact with, in order to avoid hurting inadvertently anything considered to possess life. This is called pa^fileha.
2 Ga«a7;zga7zika, according to the commentators one who attaches himself to another ga;/a every half-year.
So UTTARADHYAYANA.
He who has left his own house, and busies himself in another's house, who lives by fortune- telling, is called a bad ^'rama/m. (i8) He who eats the food of his relations, and does not like living by alms ^ who reposes on the seat of the householder, is called a bad Srama-na.. (19) Such a monk, who, like the heretics ^ does not protect himself from sins, who though having the appearance (of a monk) is the lowest among his worthy brethren, is despised in this world like poison; he is nobody in this world and in that beyond. (20) But he who always avoids these sins, and is pious amonofst his brethren, is welcomed in this world like nectar; he conquers this world and the next ^ (21) Thus I say.
EIGHTEENTH LECTURE.
SAiVGAYA *.
In the town of Kampilya there was a king, named Sa;^craya, who possessed numerous troops and war- chariots; once he went a-hunting. (i) * Samuda;«iya, explained bhaiksham.
^ Pa?7/^akujila, literally, those who practise the five wrong J lias, whereby probably those are denoted who do not keep the five great vows of the (?ainas. Note that the Buddhists too have their pa;7^ajila. They could therefore have been called paw/l'akujila by the Gainas.
^ The text is not settled in the last Hne; but there can be no doubt about the meaning.
* The commentators Sanskritise this name in Sa7«yata. But however appropriate it may be to a Gaina, it certainly does not LECTURE XVIII. 8 I He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen. (2) He chased the deer on horseback in the Kesara- park of Kampilya; and intent on his sport he killed there the frightened deer. (3) Now in the Kesara-park there was a houseless ascetic intent on sacred study and meditating on the Law. (4) Annihilating sinful inclinations ^ he meditated in the Asphota-bower ^. But the king killed the deer that fled to him. (5) Now the king on horseback came quickly there; he saw the killed deer and saw the monk there. (6) The king in his consternation (thought) ' I had nearly hurt the monk; ill-fated and cruel me that is mad for the sport.' (7) Having dismissed his horse, the king bowed respectfully to the monk's feet (saying), ' Forgive me this. Reverend sir.' (8) But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear. (9) ' I am Sa;^^aya; answer me, Reverend sir; a monk might by the fire of his wrath reduce millions of men to ashes.' (10) ' Be without fear, O king; but grant safety to others also; in this transient world of living beings, why are you addicted to cruelty? (11) look like a king's name. The Sanskrit form of the name was probably Sa;7^aya or Sn%aya, both of which frequently occur in Sanskrit literature.
^ To render asrava.
^ Apphova in the original; there are several plants which are called asp hot a.
' As you must, of necessity, one day part with everything, in this transient world of Hving beings, why do you chng to kingly power? (12) ' Transient like a stroke of lightning are life and beauty, which you love so much; you do not com- prehend what will benefit you in the next life. (13) ' Wives and children, friends and relations, all are dependent on a man during his life; but they will not follow him in death. (14) ' The sons, in great sorrow, will remove the corpse of their father (to the cemetery); and so will parents do with their sons and relations; O king, do penance! (15) ' O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded. (16) ' And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.' (17) Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects. (18) Sa;7^aya gave up his kingly power and adopted the faith of the 6^inas in the presence of the venerable monk Gardabhali. (19) A Kshattriya, who had abandoned his kingdom and had turned monk, said to him: ' As you look so happy in outward appearance, you must have peace of mind. (20) ' What is your name, to which Gotra do you belong, and w^iy have you become an ascetic ^?
^ Literally, a Brahman.
LECTURE XVIII. St,