How do you venerate the enlig-htened ones \ and how did you come to be called a well-behaved (monk)? ' (21) " My name is Sa?1faya; I belong to the Gotra of Gotama; my teacher is Gardabhali, who is conversant with the sacred lore and good conduct. (22) " O great sage, the man of limited knowledge talks foolishly on these four heads ^, viz. the exist- ence of the soul, its non-existence, idolatry, and the inefficienc)^ of knowledge. (23) "This has been declared by him who is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy. (24) " Men who commit sins will go to hell; but those who have walked the road of righteousness, will obtain a place in heaven. (25) " All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control. (26) ^ Buddhe, explained a-^aryan, preceptors.
^ Theseare the four great heresies: (i) that of thekriyavadinas, who maintain that the soul exists; (2) that of the akriyavadinas, who hold the reverse of the preceding doctrine; (3) that of the vainayikas, which seems to be identical with salvation by bhakti; (4) that of the a^«anavadinas, who contend that knowledge is not necessary for salvation, but tap as; this seems identical with the karmapatha. The commentators explain kri- yavadina^ 'those who believe the soul or atman to be charac- terised by the verb to be (i.e. by a permanent and unchangeable existence), and ascribe to it such qualities as ubiquity or non-ubiquity, activity or non-activity.' This they treat as heresy, but from jMaha- vagga VI, 31,2 (vol. xvii, p. 109) it is evident that the Gainas were considered kriyavadins. The akriyavada is also identified with the ksha?2ikavada or doctrine, usually ascribed to Buddhists, that everything has but a momentary existence and is in the next moment replaced by a facsimile of itself. About these heresies compare the Sutrakr/tahga I, 12; II, 2, 77.
" I know all these heresies to be contemptible; I know that there will be a life hereafter, and I know my Self (27) " I was an illustrious god in the Mahapra;^a heaven, and reached old age as we here would say of a man who is a hundred years old; but in heaven, hundred years consist of as many Mahapalis of Palis \ (28) " Descending from the Brahmaloka, I was born as a man. I know exactly the length of my life as well as that of other men. (29) " A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom ^. (30) " I keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities. (31) " And what you of a pure mind asked me just now, that has been revealed by the enlightened one ■'; such knowledge makes part of the creed of the 6rinas. (32) " A wise man believes in the existence of the soul*.
^ According to the commentary a pali seems to be what is commonly called palyopama, and mahapali a sagaropama. However the longest life of a god in Brahmaloka is but ten Sagaropamas, see below, XXXVI, 225. The construction of the verse is very involved, but the drift of it cannot be mistaken.
^ ii vi^_§-am a?;usa;/^/'are. I believe that vi^^am here stands for vidvan, as in the following verse. The meaning would then be, ' knowing this one should live as a monk.'
3 Buddha.
* The Gainas do not deny the existence of the soul, but the un- alterable character of the soul. Hence they object to the kriyavada.
LECTURE XVIII. 85 he avoids the heresy of the non-existence of the soul; possessing true faith one should practise the very difficult Law according to the faith, (v"^) " Having learned this pure creed, which is adorned by truth and righteousness, Bharata ^ gave up Bharatavarsha and all pleasures, and entered the order. (34) " King Sagara'-^ also gave up the ocean-girt Bha- ratavarsha and his unrivalled kingly power, and reached perfection through his compassion. (35) " After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan^, entered the order. {36) "King Sanatkumara ^, a universal monarch of great power, placed his son on the throne, and then practised austerities. (37) "5anti ■', a universal monarch of great power, the ^ Bharata was the eldest son of 7?/shabha, the first Tirthakara. He became the first A^akravartin, or universal monarch, and resided in Ayodhya. At his renunciation he was ordered by Indra himself to pluck out five handfuls of his hair as is the custom of G^aina monks on entering the order.
2 Sagara, king of Ayodhya, was, according to the legend contained in the commentary (see R. Fick, Eine jainistische Bearbeitung der Sagara-Sage, Kiel, 1889), the younger brother of A^ita, the second Tirthakara. He became the second A^akra- vartin, and, in the end, he was ordained by A^ita. The G'aina legend seems to be but a strangely distorted version of the story of Sagara told in the first book of the Ramayawa.
^ Maghavan, son of king Samudravi_i;^aya of -Sravasti, and his wife Bhadra, became the third A'akravartin.
* Sanatkumara, son of king Ajvasena of Hastinapura, and his wife Sahadevi, became the fourth A^akravartin. The adventures of Sanatkumara are told in a Prakr/t legend, which I have published in my Ausgewahlte Erzahlungen in Maharash/ri, Leipzig, 1886, p. 20 ff.
^ ^anti was the sixteenth Tirthakara, Kunthu the seventeenth, and S6 UTTARADHYAVANA.
bringer of peace to the world, gave up Bharatavarsha and reached perfection. (38) " King Kunthu, the bull of the Aikshvaka race, the widely famed lord, reached perfection. (39) " King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement. (40) " After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Maha- padma ^ practised austerities. (41) " Having brought the (whole) earth under his sceptre, king Harishe;/a-^, who humbled the pride (of other kings), reached perfection. (42) " 6^aya ^ together with thousands of kings, re- nouncing the world, practised self-restraint. He Ara the eighteenth Tirthakara. Kunthu sounds strange for a proper name. I think it just possible that it is a popular or Prakm corruption of Kakutstha, who was an Aikshvaka. As is well known, Rama is frequently called after him Kakutstha, and so are other kings of the same line, in which he stands as the twenty-fifth according to the list in the Ramayawa I, 70.
^ JMahapadma was the ninth ^akravartin. His elder brother was Vishwukumara, who was ordained by Suvrata, a disciple of Munisuvrata, the twentieth Tirthakara. He wrenched the sovereignty of the world from Namu/{n, minister of his father Padraottara, who had ascended the throne, by making him promise as much of his territory as he could cover with three strides. This is the Brahmanical story of Vishwu and Bali, for whom the Gainas have substituted Namu/('i, According to them the minister Namu,^i was, in a disputation, defeated by the G^aina monks, and to revenge himself on them, he ordered them to quit his kingdom as soon as he got it. — Mahapadma's residence was Hastinapura.
^ Harishewa, son of king Mahahari of Kampilya, became the tenth j^akravartin.
^ Gaya, son of king Samudravi^aya of Ra^agrzlia, became the eleventh A'akravartin.
LECTURE XVIir. 87 reached perfection which has been taught by the 6^inas. (43) " Da^ar?^abhadra\ giving up his flourishing king- dom of Dasar/iJa, turned monk; he renounced the workl, being directed to do so by ^'akra himself. (44) " Karaka?^(^u was king of Kah'iiga; Dvimukha, of Pa/^/^ala; Nami, of Videha; Naggati (or rather Nagna^it), of Gandhara -. (45) " Nami humbled himself, being directed to do so by ^Sakra himself; the king of Videha left the house and became a ^'rama^^a. (46) " These bulls of kings have adopted the faith of the 6^inas; after having placed their sons on the throne, they exerted themselves as 6'rama;2as. (47) "Udaya;^a^, the bull of the kings of Sauvira, renounced the world and turned monk; he entered the order and reached perfection. (48) " And thus the king of Ka^i '', exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest. (49) " And thus king Vi^aya ^ whose sins were not quite annihilated *=, turned monk after he, the famous man, had quitted his excellent kingdom. (50) ' King Dajarwabhadra was a contemporary of Mahavira.
2 These are the four Pratyekabuddhas; see p. 35, note 2.
^ The story of Udayawa (or perhaps Uddayana) will be found in my Ausgewahlte Erzahlungen in Maharash/ri, p. 28 ff. He was contemporary with Mahavira.
* He was Nandana, the seventh Baladeva, son of king Agnij'ikha of Benares.
^ He was the son of king Brahmara^a of Dvarakavati, and eldest brother of the Vasudeva Dviprzsh/a or Dvipush/i.
•^ To render a«a//-^akitti, of which the commentators offer several explanations, rendering it anarttakirti and anash/akirti. A various reading a«a/Makitti is mentioned, and explained a^«a-artha-ak ri'ti.
88 UTTARADHYAYANA.
"And thus the royal seer Mahabala' practised severe penance with an undistracted mind, and took upon himself the glory (of self-control). (51) " Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly? (52) " I have spoken true words able to promote virtue; some have been saved, some are being saved, and some will be saved. (53) " Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection." (54) Thus I say.
NINETEENTH LECTURE.
THE SON OF MRIGA.
In the pleasant town of Sugriva, which is adorned with parks and gardens, there was the king Bala- bhadra and Mr/ga, the principal queen, (i) Their son Bala^fri, also known as Mr/gaputra (i. e. son of Mr/ga), the darling of his father and mother, was crown-prince, a (future) lord of ascetics. (2) In his palace Nandana he dallied with his wives, like the god Dogundaga ^, always happy in his mind. (3) ' Mahabala was the son of king Bala of Hastinapura. He lived at the time of Vimala, the thirteenth Tirthakara.
^ According to the commentators the Dogundaka gods are the trayastriw/^a gods. The Sanskrit of dogundaga would be dvikundaka.
LECTURE XIX. 89 Standing at a window of his palace \ the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town. (4) Once he saw pass there a restrained Sramaua, who practised penance, self-restraint, and self-control, who was full of virtues, and a very mine of good qualities. (5) Mr/gaputra regarded him with fixed eyes, tr}ing to remember where he had seen the same man before. (6) While he looked at the saint, and his mind became pure, the remembrance of his former birth came upon him as he was plunged in doubt. (7) When the remembrance of his former birth came upon the illustrious Mr/gaputra, he remembered his previous birth and his having been then a Sra.m3.na.. (8) Being not delighted with pleasures, but devoted to self-control, he went to his father and mother, and spoke as follows: (9) ' I have learned the five great vows; {I know) the suffering (that awaits the sinner) in hell or in an existence as a brute; I have ceased to take delight in the large ocean (of the Sa;;^sara); there- fore, O mother, allow me to enter the order. (10) ' O mother, O father, I have enjoyed pleasures which are like poisonous fruit: their consequences are painful, as they entail continuous suffering. (11) ' This body is not permanent, it is impure and of ^ I separate the words pasaysal6ya«a///;i6. The com- mentators take them for a compound; but then the preceding part of the sentence would not construe. It is an irregular sandhi, instances of which, however, are not unfrequent.
90 UTTARADHYAYANA.
impure origin; it is but a transitory residence (of the soul) and a miserable vessel of suffering. (12) ' I take no delight in this transitory body which one must leave sooner or later, and which is like foam or a bubble. (13) 'And this vain human life, an abode of illness and disease, which is swallowed up by old age and death, does not please me even for a moment. (14) ' Birth is misery, old age is misery, and so are disease and death, and ah, nothing but misery is the Sa;72sara, in which men suffer distress. (15) ' Leaving behind my fields, house, and gold, my son and wife, and my relations, leaving my body I needs must, one day, depart. (16) * As the effect of Kimpaka-fruit^ is anything but good, so the effect of pleasures enjoyed is anything but good. {17) ' He who starts on a long journey with no provisions, will come to grief on his way there, suffering from hunger and thirst. (18) ' Thus he who without having followed the Law, starts for the next world, will come to grief on his way there, suffering from illness and disease. (19) ' He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst. (20) ' Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering. (21) ' As when a house is on fire, the landlord carries away valuable things and leaves behind those of ^ Cucumis Colocvnthus.
LECTURE XIX. 91 no value; so when the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.' (22, 23) To him his parents said: "Son, difficult to perform are the duties of a ^Srama/^a; a monk must possess thousands of virtues. (24) " Impartiality towards all beings in the world, whether friends or enemies, and abstention from injury to living beings throughout the whole life: this is a difficult duty. (25) " To be never careless in abstainino- from false- hood, and to be always careful to speak wholesome truth: this is a difficult duty. (26) " To abstain from taking of what is not given, even of a toothpick, &c.; and to accept only alms free from faults: this is a difficult duty. (27) " To abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of chastity: this is a very difficult duty. (28) " To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not to own anything: this is a very difficult duty. (29) " Not to eat at night any food of the four kinds ^ not to put away for later use or to keep a store (of things one wants): this is a very difficult duty. (30) " Hunger and thirst, heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking- grass, and uncleanliness, blows and threats, corporal punishment and imprisonment, the mendicant's life and fruitless begging: all this is misery. (31, 32) " Such a life is like that of pigeons (always afraid of ^ I.e. food, drink, dainties, and spices.
Q2 UTTARADHYAYANA.
dangers); painful is the plucking out of one's hair; difficult is the vow of chastity and hard to keep (even) for a noble man. (33) " My son, you are accustomed to comfort, you are tender and cleanly^; you are not able, my son, to live as a 5rama72a. (34) " No repose as long as life lasts; the great burden of duty is heavy like a load of iron, which is difficult to be carried, O son. (35) " As it is difficult to cross the heavenly Ganges, or to swim against the current, or to swim with one's arms over the sea, so it is difficult to get over the ocean of duties. (36) " Self-control is untasteful like a mouthful of sand, and to practise penance is as difficult as to walk on the edge of a sword. (37) "It is difficult (always to observe the rules of) right conduct with one's eyes for ever open like (those of) a snake ^ O son; it is difficult to eat iron grains, as it were. (38) " As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a ^'ra- ma;2a. (39) "As it is difficult to fill a bag^ with wind.
^ Literally, well washed or bathed.
^ This appears to be the meaning of the words ahivveganta- di//Aie. We might perhaps take ahiv^. for ahiva?« = ahivat, in which case the construction of the sentence would be gram- matically correct. An alternative rendering would be: ' (A monk) like a snake must have his eyes always open on the difficult conduct, O son.' It is a well-known fact that snakes cannot shut their eyes as other animals.
^ Kotthala, a Deji-word for ku^ula, granary, see Hema/^andra, T)^si Kosha 2, 48. The commentators render it by ' cloth.'
LECTURE XIX. 93 SO is it difficult for a weak man to live as a ^S^ra- ma;za. (40) " As it is difficult to weigh Mount Mandara in a balance, so it is difficult to live as a Sr3.m3.ua. with a steady and fearless mind. (41) " As it is difficult to swim over the sea with one's arms, so it is difficult for one whose mind is not pacified, (to cross) the ocean of restraint. (42) "Enjoy the fivefold^ human pleasures. After you have done enjoying pleasures, O son, you may adopt the Law." (43) He answered: ' O father and mother, it is even thus as you have plainly told; but in this world nothing is difficult for one who is free from desire. (44) ' An infinite number of times have I suffered dreadful pains of body and mind, repeatedly misery and dangers. (45) ' In the Saws^ra, which is a mine of dangers and a wilderness of old age and death, I have undergone dreadful births and deaths. (46) ' Though fire be hot here, it is infinitely more so there (viz. in hell) ^; in hell I have undergone suffer- ing from heat. (47) ' Though there may be cold here, it is of infinitely greater intensity there; in hell I have undergone suffering from cold. (48) ^ Viz. those of the five senses.
^ The description of hell is a favourite theme with the monks of all ages and all religions; and the G'aina monks are not behind others in the treatment of this gruesome subject. A detailed description of the different hells will be found in the fifth lecture of the first book of the Siatrakr/taiiga. I remember a yati showing me, with much complacency, a manuscript of the latter work adorned with lively illustrations of the most exquisite tortures.
94 UTTARADHYAYANA.
* An infinite number of times have I been roasted over a blazing fire in an oven, screaming loud, head down and feet aloft. (49) ' In the desert which is like a forest on fire, on the Va^ravaluka and the Kadambavaluka ^ rivers, I have been roasted an infinite number of times. (50) ' Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws-, an infinite number of times. (51) ' I have suffered ao^onies when I was fastened with fetters on the huge vSalmali tree, bristling with very sharp thorns, and then pushed up and down. (52) ' An infinite number of times have I been crushed like sugar-cane in presses, shrieking horribly, to atone for my sins, great sinner that I was. (53) ' By black and spotted wild dogs ^ I have, ever so many times, been thrown down, torn to pieces, and lacerated, screaming and writhing. (54) 'When I was born in hell for my sins, I was cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins. (55) ' I have been forcibly yoked to a car of red-hot iron full of fuel ^ I have been driven on with a goad ^ 1 hese are two rivers in hell; the sand of the one consists of va^ra (either steel-filings or diamonds), and that of the other, of turmeric.
^ Kolasu/^aya, explainedby jukar a j' van, hog-dog, which may be a kind of hog or dog, probably the latter.
^ Samila ^^ue. The commentators render ^ue by yuga and yuta, and do not explain samila, which they treat as a Sanskrit word. I think it is the Prak/Yt of samidh, compare vi^^ula = vidyut, salila = sarit.
LECTURE XIX. 95 and thongs, and have been knocked down hke an antelope \ (56) ' On piles, in a blazing fire, I have forcibly been burnt and roasted like a buffalo, in atonement for my sins. (57) ' An infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures 2. (58) ' Suffering from thirst I ran towards the river Vaitara;^! to drink its water, but in it I was killed (as it were) by blades of razors ^ (59) * When suffering from the heat, I went into the forest in which the trees have a foliage of daggers; I have, ever so many times, been cut to pieces by the dropping dagger-leaves. (60) 'An infinite number of times have I suffered hopelessly from mallets and knives, forks and maces, which broke my limbs. {61) ' Ever so many times have I been slit, cut, mangled, and skinned with keen- edged razors, knives, and shears. (62) ' As '^ an antelope I have, against my will, been ^ Z)/zahka gr/dhra. The commentators offer no explanation of <3?/^ahka, but only say that they are not real vultures as there are no animals in hell. Therefore they must be vaikriy a, i. e., in our case, demons who have adopted the shape of vultures.
^ The water of the river Vaitarawi consists of a very caustic acid.
* Here and in the following verses the suffering of Mrzgaputra as an animal and a plant seems to be described. But in verse 68 the scene is again laid in hell. The first word in verse 63, &c., 'as,' would literally be 'like' (viva in the original text), but in rendering it by 'like,' we have to assume that as a denizen of hell he is treated in the manner described, which seems rather strained.
96 UTTARADHYAYANA.
caught, bound, and fastened in snares and traps, and frequently I have been killed. (6;^) ' As a fish I have, against my will, been caught with hooks and in bow-nets; I have therein been scraped, slit, and killed, an infinite number of times. (64) ' As a bird I have been caught by hawks, trapped in nets, and bound with bird-lime, and I have been killed, an infinite number of times. (65) ' As a tree I have been felled, slit, sawn into planks, and stripped of the bark by carpenters with axes\ hatchets, &c., an infinite number of times. (66) ' As iron I have been malleated, cut, torn, and filed by blacksmiths ^, an infinite number of times. (67) ' I have been made to drink hissing molten copper, iron, tin, and lead under horrid shrieks, an infinite number of times. (68) ' You like meat minced or roasted; I have been made to eat, ever so many times, poisoned meat, and red-hot to boot. (69) ' You like wine, liquor, spirits, and honey ^; I have been made to drink burning fat and blood. (70) ' Always frightened, trembling, distressed, and suffering, I have experienced the most exquisite pain and misery. (71) ' I have experienced in hell sharp, acute and ^ Kuhao'a = ku///ara; comp. piha^fa = pi/-^ara. The form kuhara occurs in Guzerati, Sindhi, and Panjabi.
^ Kumara; this is obviously the modern kamar 'blacksmith' (derived from karmakara); and it is of interest to find this form in an old text like the Uttaradhyayana.
^ To render sura, sidhu, maireya, and madhu.
LECTURE XIX. 97 severe, horrible, intolerable, dreadful, and formidable pain. (72) ' O father, infinitely more painful is the suffering in hell than any suffering in the world of men. (73) ' In every kind of existence I have undergone suffering which was not interrupted by a moment's reprieve.' (74) To him his parents said: " Son, a man is free to enter the order, but it causes misery to a.S'rama;^a that he may not remedy any ailings." (75) He answered: 'O father and mother, it is even thus as you have plainly told; but who takes care of beasts and birds in the woods? (76) * As a wild animal ^ by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance, ijj) ' When in a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it? (78) ' Or who will give it medicine? or who will inquire after its health? or who will get food and drink for it, and feed it? (79) ' When it is in perfect health, it will roam about in woods and on (the shores of) lakes in search of food and drink. {^6) ' When it has eaten and drunk in woods and lakes, it will walk about and go to rest -according to the habits of wild animals. (81) ' In the same way a pious monk goes to many places and walks about just as the animals, but afterwards he goes to the upper regions. {82) ^ Miga = mrz'ga, literally 'antelope;' but here as frequently the word has apparently the more general meaning ' wild animal.'
' As a wild animal goes by itself to many places, lives in many places, and always gets its food; thus a monk on his begging-tour should not despise nor blame (the food he gets). (S;^) ' I shall imitate this life of animals.' " Well, my son, as you please." With his parents' permission he gave up all his property. (84) ' I shall imitate this life of animals, which makes one free from all misery, if you will permit me.' " Go, my son, as you please." (85) When he had thus made his parents repeat their permission, he gave up for ever his claims in any property, just as the snake casts off its slough. (86) His power and wealth, his friends, wives, sons, and relations he gave up as if he shook off the dust from his feet, and then he went forth. {8y) He observed the five great vows, practised the five Samitis, and was protected by the three Guptis^; he exerted himself to do mental as well as bodily penance. (88) He was without property, without egoism, with- out attachment, without conceit ^, impartial towards all beings, whether they move or not. (89) He was indifferent to success or failure (in begging), to happiness and miser)^, to life and death, to blame and praise, to honour and insult. (90) He turned away from conceit and passions, from injurious, hurtful, and dangerous actions", from gaiety and sadness; he was free from sins and fetters. (91) ^ Garava = gaurava or garva. Dipika: rz'ddhigarava- rasagarava-satagarava iti garvatrayarahila//. ^ To render dawt/asallabhaesu.
LECTURE XIX. 99 He had no interest in this world and no interest In the next world; he was indifferent to unpleasant and pleasant things \ to eating and fasting. (92) He prevented the influx of Karman (asrava) through all bad channels 2; by meditating upon him- self he obtained praiseworthy self-purification and sacred knowledge. (93) Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a 5"rama;^a, he reached perfection after breaking his fast once only every month. (94, 95) Thus act the enlightened ones, the learned, the clever; like Mr/gaputra they turn away from pleasures. (96) When you have heard the words of the illustrious and famous son of Mr/ga, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirva;/a, (97, 98) Thus I say.
^ Vas!^'anda;/akapp6. The author of the AvaX'uri explains this phrase thus: he did not lilce more a man who anoints himself with sandal than a mason. Apparently he gives to vasa the meaning ' dwelling;' but I think that the juxtaposition of /C'andana calls for a word denoting a bad-smelling substance, perhaps ' ordure.'
"^ Literally 'door.' The meaning of the line will be fully rendered and the simile at least partially be preserved by the following less literal translation: he shut the door, as it were, to evil influences. For the asrava, see above, p. 55, note i.
TWENTIETH LECTURE.
THE GREAT DUTY OF THE NIRGRANTHAS.
Piously adoring the perfected and the restrained saints, Hsten to my true instruction which (teaches the real) profit (of men), religion, and liberation \ (i) King Sremka.^, the ruler of Magadha, who pos- sessed many precious things, once made a pleasure- excursion to the Ma//^ikukshi A'aitya ■•. (2) It was a park like Nandana '^j with trees and creepers of many kinds, peopled by various birds, and full of various flowers. (3) There he saw a restrained and concentrated saint sitting below a tree, who looked delicate and accustomed to comfort. (4) When the king saw his figure, his astonishment at that ascetic's figure was very great and un- equalled. (5) ' O his colour, O his figure, O the loveliness of the noble man, O his tranquillity, O his perfection, O his disregard for pleasures!' (6) ^ Atthadhammagai/;/ = arthadharmagati. I think this equal toartha dharma moksha, though the commentators offer a different explanation by making gati mean ^wana. The phrase is derived from the typical expression kamarthadharmamoksha by leaving out kama, which of course could not be admitted by ascetics.
- He is identical with Bimbisara of the Buddhists; see my edition of the Kalpa Sutra, introduction, p. 2.
* The following verses prove that /'aitya denotes park here as the word is explained by the scholiast in IX, 9.
■* Nandana is Indra's park.
LECTURE XX. lOI Adoring his feet and keeping him on his right side (he sat down), neither too far off nor too close by, and asked him with his hands clasped: (7) ' Though a young nobleman, you have entered the order; in an age fit for pleasure 3 ou exert yourself as a Sra.m3.71a, O ascetic; I want to hear you explain this.' (8) " I am without a protector, O great king; there is nobody to protect me, I know no friend nor any one to have sympathy with me." (9) Then king Sremka., the ruler of Magadha, laughed: 'How should there be nobody to protect one so accomplished as you? ' (10) ' I am the protector of religious men ^; O monk; enjoy pleasures together with your friends and relations; for it is a rare chance to be born as a human being.' (11) " You yourself are without a protector, Sre/nka., ruler of Magadha; and as you are without a pro- tector, how can you protect anybody else? " (12)