When the saint had addressed this unpre- cedented speech to the king, who was greatly moved and astonished, and struck with astonish- ment, (he answered)^: (13) ' I have horses, elephants, and subjects, a town and a seraglio, power and command: enjoy human pleasures. (14) ' In possession of so great means, which permit the owner to enjoy all pleasures, how could he be ^ Bhadanta;zaOT.
2 The verb is wanting in this verse, and there is an apparent tautology in the words as they now stand. This is an obvious mark of a corruption in the text, which, however, I do not know how to remove by a plausible conjecture.
I02 UTTARADHYAYANA.
without protection? Reverend sir, you speak untruth.' (15) " O kincr, vou do not know the meaning and origin ^ of (the word) ' without protection,' nor how one comes to be without protection or with pro- tection, O ruler of men. {16) " Hear, O great king, with an undistracted mind in what way a man can be said to be ' without pro- tection,' and with what purpose I have said all this. (17) " There is a town Kau^ambi by name, which is among towns what Indra^ is (among the gods); there lived my father, who possessed great wealth. (18) " In my childhood, O great king, I caught a very bad eye-disease and a severe burning fever in all my limbs, O ruler of men. (19) " My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body. (20) " In the back, the heart ^, and the head, I suffered ^ Pottha?;; or pokk/ia.m. The commentators are at a loss to give an etymology of this word, or rather have a choice of them to offer, which comes to the same thing, and proves that nothing certain was known. If pottha is the correct form, it may be derived from pra + ut + stha, and mean 'origin;' if pokk/i^ or pu^Z'/^a is the right spelling it is Y>rzAkh3., and may mean 'etymology.'
- Purawa purabheda;/i. As usual the commentators give a purely etymological explanation. But it is obvious that purabhedana must have a similar meaning as purandara = Indra, or purabhid -S'iva. The latter word occurs in later literature only, and, besides, -Siva does not yet seem to have been generally acknowledged as the supreme god, when and where the G^aina Siatras were composed. The Vedic word pfirbhid, 'destroyer of castles,' also presents itself as an analogy; though it is not yet the exclusive epithet of a god, it is frequently applied to Indra.
' To render antari/C'/'/za or antarittha. The Guzeraiy translation renders it hrzdaya.
LECTURE XX. IO3 dreadful and very keen pains equal to a stroke of lightning. (21) " Then the best physicians came to my help, who cure by their medical art and by spells, who were versed in their science, and well knew spells and roots, (22) " They tried to cure me according to the fourfold science ^ which they had been taught; but they could not rid me of my pains: hence I say that I am without protection. (23) " My father would have spent all he possessed, for my sake; but he could not rid me of my pains, hence I say that I am without protection. (24) " My mother, O great king, was agonized with grief about her son; but she could not, &c. (25) " O great king, my own brothers, the elder and younger ones, could not rid me of my pains, &c. (26) " O great king, my own sisters, the elder and younger ones, could not, &c. (27) " O great king, my loving and faithful wife moistened my breast with the tears of her eyes. (28) " The poor lady did not eat, nor drink, nor bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it. (29) " O great king, she did not leave ^ my side even for a moment; but she could not rid me of my pains, hence I say that I am without protection. (30) " Then I said: It is very hard to bear pains again and again in the endless Circle of Births. (31) ^ ifauppaya^/vTaiu/ipada. Four branches of medical science are intended.
I04 UTTARADHYAYANA.
" If I, for once, shall get rid of these great pains, I shall become a houseless monk, calm, restrained, and ceasing to act. (32) " While I thought so, I fell asleep, O ruler of men; and after that night my pains had vanished. (33) " Then in the morning of the next day I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act. (34) " Thus I became the protector of myself and of others besides, of all living beings, whether they move or not. (35) " My own Self is the river Vaitara;^i, my own Self the ^almali tree ^; my own Self is the miraculous cow Kamaduh, my own Self the park Nandana. (36) " My own Self is the doer and undoer of misery and happiness; my own Self, friend and foe, accord- ing as I act well or badly. (37) " But there is still another want of protection, O king; hear, therefore, O king, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas-. {1,8) " If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off. (39) " One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his ^ See above, p. 94. The verses 38-53 are apparently a later addition because (i) the subject treated in them is not connected with that of the foregoing part, and (2) they are composed in a different metre.
LECTURE XX. IO5 easing nature \ does not follow the road trod by the Lord. (40) " One who for a long time wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). (41) "He is empty like a clenched^ fist, (of no value) like an uncoined ^ false Karshapa;^a or like a piece of glass resembling turquoise, he is held lightly by men of discernment. (42) " He who has the character of a sinner, though he lays great stress on the outward signs of his calling^ as a means of living; he who does not control himself, though he pretends to do so; will come to grief for a long time. (43) " As the poison Kalaku/a kills him who drinks it; as a weapon cuts him who awkwardly handles it; as a Vetala kills him who does not lay him; so the Law harms him who mixes it up with sensuality. (44) "He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practising magic tricks ^, will have no refuge at the time (of retribution). (45) " The sinner, always wretched, goes from darkness ^ These are the five Samitis, see above, p. 50.
^ Polla or pulla, explained anta>^-sushira 'hollow in the middle.'
^ Ayantita = ayantrita. My translation is but conjectural. Perhaps the regular coins are not meant, but stamped lumps of metal, which were current long before coins were introduced.
* Literally, ' the flag of the seers; ' the broom &c. are meant.
^ Kuhe</avi^^a.
I06 UTTARADHYAYANA.
to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as It were, to hell, and to be born again as a brute. {46) "He who accepts forbidden alms, viz. such food as he himself asks for, as has been bought for his sake, or as he gets regularly (as by right and custom), who like fire devours everything, will go to hell from here, after having sinned. (47) " A cut-throat enemy will not do him such harm as his own perversity will do him; the man without pity will feel repentance In the hour of death. (48) "In vain he adopts nakedness, who errs about matters of paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world. (49) " Thus the self-willed sinner who leaves the road of the highest 6^inas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow. (50) " A wise man who hears this discourse, an Instruction full of precious wisdom, and who deserts every path of the wicked, should walk the road of the great Nirgranthas. (51) "He who possesses virtuous conduct and life, who has practised the best self-control, who keeps from sinful influences \ and who has destroyed his Karman, will reach (in the end) the greatest, best, and permanent place (viz. mukti)." (52) Thus the austere and calm, great ascetic and great sage who kept great vows and possessed great fame, preached at great length this great sermon: the great duty of the Nirgranthas. (53) ^ Nirasava = nirasrava. For the asravas, see p. 55, note I.
LECTURE XX. IO7 And king Sren'ika, pleased, spoke thus: ' You have truly shown what it is to be without pro- tection. (54) ' You have made the best use of human birth, you have made a true gain, O great sage, you are a protector (of mankind at large) and of your relations, for you have entered the path of the best 6^inas. (55) ' You are the protector of all unprotected beings, O ascetic; I ask you to forgive me: I desire you to put me right. (56) 'That by asking you I have disturbed your meditation, and that I invited you to enjoy pleasures, all this you must forgive me,' (57) When the lion of kings had thus, with the greatest devotion, praised the lion of houseless monks, he, together with his wives, servants, and relations, became a staunch believer in the Law, with a pure mind. (58) The ruler of men, with the hair on his body joyfully erected, bowed his head (to the monk), keeping him on his right side, and departed. (59) And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living beings) in the three ways (viz. by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion. (60) Thus I say.
I08 UTTARADHYAYANA.
TWENTY-FIRST LECTURE.
SAMUDRAPALA.
In Kampd. there lived a ^'ravaka, the merchant Palita, who was a disciple of the noble and venerable Mahavira. (i) As a ^'ravaka he was well versed in the doctrines of the Nirgranthas. Once he went by boat to the town of Fihwida. on business. (2) A merchant gave him his daughter while he was doing business in Pihuwrt'a. When she was big with child, he took her with him on his returning home. (3) Now the wife of Palita was delivered of a child at sea; as the boy was born at sea (samudra), he was named Samudrapala. (4) Our merchant, the KS'ravaka, went leisurely to A'ampa, to his house; in his house the boy grew up surrounded by comfort. (5) He studied the seventy-two arts, and acquired knowledge of the world ^; he was in the bloom of youth, and had a fine figure and good looks. (6) His father procured him a beautiful wife, Rupi;^i, with whom he amused himself in his pleasant palace, like a Dogundaga god-. (7) Once upon a time he saw from the window of his palace a man sentenced to death, dressed for execution, on his way to the place of execu- tion. (8) ' To render nitikovida.
2 For Dogundaga, see above, p. 88, note 2.
LECTURE XXI. IO9 Agitated by what he saw, Samudrapala spoke thus: ' Of wicked actions this is the bad result,' (9) He became enHghtened at once, the venerable man, and he was immensely agitated; he took leave of his parents, and entered the state of houselessness. (10) Abandoninor the g^reat distress to which the worldly^ are liable, the great delusion, and what- ever causes fear, one should adopt the Law of monks ^, the vows, the virtues, and the (endurance of) calamities. (11) One should keep the five great vows, viz. not to kill, to speak the truth, not to steal, to be chaste, to have no property whatever; a wise man should follow the Law taught by the 6*inas. (12) A monk should have compassion on all beings, should be of a forbearing character, should be restrained and chaste, and abstaining from every- thing sinful; he should live with his senses under control. (13) Now and then^ he should travel in one country.
^ Saggantha = sagrantha, which is obviously the opposite of nirgrantha. The commentators correct sawga/wtha in sa/«- ga.m Z'a. The original reading is in MS. B. A. has sawga/^tha, and so had C. originally, but it corrects the tha into ka,. Accord- ing to the commentators we should translate: abandoning worldly attachment which causes great distress, great delusion, black (Le^ya), and dangers, one should, &c.
^ Paryaya-dharma. Paryaya means a state under which a substance presents itself. Here is meant the state of the soul in pravra^ya, i.e. jramawya-paryaya; compare the expressions /^/^admastha-paryaya and kevali-paryaya, Paryaya-dharma is here equal to pravra^ya-dharma, Law of the monks.
^ Kalewa kala/w, the commentators supply kurvan, and explain the passage as follows: kdlena, i.e. in a paurushi (four no ' UTTARADHYAYANA.
takinor into consideration its resources and his own ability; like a lion he should not be frightened by any noise; and whatever words he hears, he should not make an improper reply. (14) In utter indifference he should walk about, and bear everything, be it pleasant or unpleasant; he should not approve of everything everywhere, nor care for^ respectful treatment or blame. (15) There are many opinions here among men, which a monk places in their true light; there will rise many dangerous and dreadful calamities, caused by gods, men, or animals, which are difficult to be borne and cause easily-discouraged men to sink under them; but a monk who comes in contact with them will not be afraid, like a stately elephant at the head of the battle. (16, 17) Cold and heat, flies and gnats, unpleasant feelings, and many diseases attack the body; with- out flinching- he should bear them, and should hours) less one quarter of it, kalam, i.e. what is proper for the time. The meaning would be ' doing at every time what is proper or prescribed to do at it.' But this explanation looks very artificial; I think that the expression kalewa kalaw^ is an adverb of the same type as ma_^^/^aw ma^^//e;7a and many others.
' Saw^ae. This word may be sawyata in this place; but in verse 20, where the same line occurs again, it cannot be so interpreted, because there the word sa;;/^ae occurs twice; once it has the meaning of sara^ata, but in the passage under dis- cussion it must be a verb, and it is rendered there sa;7^ayet = sahgaw kuryat b}' the commentators.
^ Akukkuo, translated akuku^^a, derived from the root ku^ 'to warble, to groan;' it would therefore mean 'without complaint.' But in I, 30 we have appakukkue, derived from the root ku/^ 'to bend, to be crooked,' and it is rendered alpaspandana. The same meaning applies in the present case.
LECTURE XXI. I I I not recall to his memory the pleasures he once enjoyed. (t8) Giving up love, hatred, and delusion, a monk who is always careful and who is steadfast even as Mount Meru cannot be shaken by the storm, should bear calamities, guarding himself. (19) A great sage should be neither too elevated by pride nor too humble, he should not care for respectful treatment nor blame; an ascetic who has ceased (to act), will by means of his simplicity enter the path of Nirva;^a. (20) He is neither grieved nor pleased (by anything) \ he abandons his relations with men, he ceases (to act), is intent on the benefit of his soul, he strives for the highest good (viz. mukti), and uses the means to reach it, free from sorrow, eofoism, and any kind of property. (21) A merciful (monk) should use beds distant from others, which are not got ready for his sake ^ nor strewn (with leaves or things considered to be pos- sessed of life); he should sustain such hardships as the sages are accustomed to. (22) The great sage (Samudrapala), understanding the sacred lore and practising completely the best Law, shone forth like the sun in the sky, being possessed of the highest knowledge and glory. (23) Having annihilated his Karman both meritorious ^ This is the meaning commonly given to the frequently occur- ring phrase arairaisahe. Another interpretation is: saw^yama- sa?«yamavishaye, tabhya;« na badhate.
^ Nirovalevai = nirupalipta. By upalepa may be meant 'dirt,' but the author of the Ava/Juri explains upalepa as consisting in abhishvanga 'affection.' It is almost impossible to render satisfactorily so vague an expression.
112 UTTARADHYAYANA.
and sinful, being steadfast \ and free from all letters, Samudrapala crossed the ocean-like Flood of worldly- existence and obtained exemption from transmi- gration. (24) Thus I say.
TWENTY-SECOND LECTURE.
RATHANEMI.
In the town of 6'auryapura - there was a powerful king, Vasudeva by name, who possessed the char- acteristic marks of a king, (i) He had two wives, R6hi;^i and Devaki; each of them had a beloved son, Rama and Ke^^ava. {2) In the town of ^Sauryapura there was (another) powerful king, Samudravl^aya by name, who possessed the characteristic marks of a king. (3) His wife was SWs. by name; and her famous son was the venerable Arish/anemi, the saviour of the world and the lord of ascetics. (4) This Arish/anemi, who was gifted with an excel- lent voice and possessed the thousand and eight lucky marks of the body, was a Gautama, and his skin was black. (5) His body was strong like that of a bull, and hard - According to the Brahmanical account Vasudeva lived in Mathura. The name given to the town by the.Gainas is apparently derived from 6'auri, an epithet of Kr/shwa, whose grandfather was 6ura. Soriyapura may be 6'aurikapura or ^Sauryapura. The latter rendering adopted by our commentators is based on a wrong etymology.
LECTURE XXII. II 3 like steel; he was well proportioned, and had a belly like that of a fish.
Kei-ava asked the girl Ra^imati ^ in marriage for him. (6) Now this daughter of an excellent king ^ was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saudamani. (7) Her father said to the powerful Vasudeva: 'Let the prince come here that I may give him my daughter.' (8) He had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies; he wore a suit of heavenly clothes and was decked out with ornaments. (9) Riding on the best mast elephant ^ of Vasudeva he looked beautiful, like a jewel worn on the head. (10) He sat under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Daj-arhas ^ and by a complete army drawn ^ Raimai, Raimai, and Rayamati are the forms of her name in Prakr/t; the spelHngs R%imati and Rayamati are also met with in Sanskrit.
"^ Viz. Ugrasena. He was placed on the throne by Knshwa on the death of Karasa, cf. Vish/m Purawa V, 21. He and Devaka were the sons of Ahuka, Ka7«sa was a son of Ugrasena, and Devaki a daughter of Devaka, loc. cit. IV, 14. According to the legend of Kr/shwa, as told by the Brahmans and Gainas, (?ara- sandha afterwards repeatedly attacked Mathura. Kr/sh«a there- fore built Dvaraka on the shore of the western ocean, and sent thither the Yadava tribe, loc. cit. V, 22 and 23. The events narrated in the text must be understood to have occurred in Dvaraka, as is evident from verse 21.
^ Gandhahastin, an elephant of the best class, whose very smell is sufficient, as is believed, to frighten common elephants, see verse 15.
* Dasara in Prakr/'t. They are a clan descended from Yadu. [45] I 114 UTTARADHYAYANA.
Up in rank and file, while the heavenly sound of musical instruments reached the sky. (ii, 12) With such pomp and splendour the hero of the Vrish.7i\s started from his own palace. (13) On his way he saw animals, kept in cages and enclosures, overcome by fear and looking miserable. (14) Seeing them on the point of being killed for the sake of their flesh, and to be eaten afterwards, the great sage spoke to his charioteer ^ thus: (15) ' Why are ^ all these animals, which desire to be happy, kept in cages and enclosures?' (16) Then the charioteer answered: ' Lucky are these animals because at thy wedding they will furnish food for many people.' (17) Having heard these words, which announced the slaughter of many animals, the great sage, full of compassion and kindness to living beings, meditated thus: (18) 'If for my sake many living beings are killed, I shall not obtain happiness in the next world.' (19) Then the famous man presented the charioteer with his pair of earrings, his neck-chain, and all his ornaments. (20) When he had formed his resolution, the gods ^ In verse 10 Arish/anemi rides on an elephant, but in the sequel he is supposed to travel in a car. Unless the poet can be charged with having made this blunder, which I think just possible, verse 10 must be considered a later addiiion.
2 The form of the verb ^kkhzh\i7i for z.kkhiwi\ is worthy of note, because h'lm as ending of the third person plural belongs to Apabhra?«ja. It is interesting to find a true Apabhra/«ja form in a text so old as ours, for it seems to prove that at all times Apabhra;«ja went along with the common Prakr/t, a vulgar or low with a high middle-Indian language.
LECTURE XXII. I I 5 descended (from heaven), according to the established custom, to celebrate, with great pomp together with their retinue, the event of his renunciation. (21) Surrounded by gods and men, and sitting on an excellent palankin, the Venerable One left Dvaraka and ascended mount Raivataka \ (22) On arriving at the park he descended from his excellent palankin, surrounded by a crowd of thou- sands, and then his renunciation took place, while the moon was in conjunction with ICitra.^. (23) Then he himself plucked out his delightfully- perfumed, soft, and curled hair in five hand- fuls. (24) And Vasudeva said to that subduer of the senses, who had plucked out his hair: ' O lord of ascetics, may you soon obtain what you wish and desire. (25) ' Increase in knowledge, faith, and right conduct, in forbearance and perfection! ' (26) In this manner Rama and Kesava, the Da-?arhas, and many people paid homage to Arish/anemi and then returned to the town of Dvaraka. (2 7) When the daughter of the king heard of the ordination of the 6^ina, laughter and gaiety forsook her, and she w^as overwhelmed with affliction^. (28) ^ Raivataka is mount Girnar in Ka//ziawa(/. The hill is one of the most sacred places of the G^ainas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its connection with the history of Krzshz/a. The poetical description of mount Raivataka forms the subject of the fourth sarga of the 6'ijupalavadha by Magha.
2 The lunar mansion, the chief star of which is Spica or a Virginis.
^ The lamentation of R%imati on her husband's becoming an ascetic forms the subject of a curious Sanskrit poem called Nemi- dutakavya, by Vikrama, son of Sahgha;/a, which has been edited in I 2 Il6 UTTARADHYAYANA.
Rac-imati thought: ' Shame upon my life, that I have been forsaken by him! it- is better I should turn nun.' (29) Firm and decided she cut off her tresses which were black like bees and dressed with a brush and comb^ (30) And Vasudeva said to her who had cut off her hair, and subdued her senses: ' Lady, cross the dreadful ocean of the Sawsara without difficulty! ' (31) When she had entered the order, the virtuous and very learned lady induced there many people, her relations and servants, to enter the order too. (32) On her way to mount Raivataka it began to rain; her clothes being wet, she entered a cave and waited there in the darkness while it was raining. (33) She took off her clothes and was naked as she was born, thus she was seen by Rathanemi -, whose the Kavyamala of 1886. It is what is technically called a sama- sy a pur aw a or gloss. The last line of each stanza is taken from the Meghaduta of Kalidasa, and the first three lines are added by the poet to make the whole fit the circumstances of his tale.
' Ku/t/('apha«aga, in Sanskrit kurZ'aphanaka. According to the scholiasts phanaka is a comb made of bamboo. — I have translated, ' cut off her tresses,' but literally it is: ' plucked out her hair.' However, I do not think that women also are to pluck out their hair.
^ Rathanemi was her husband's elder brother. According to a legend told in Haribhadra's T^ika of the Dai-avaikalika Sutra (see Leumann in the Journal of the German Oriental Society, vol. 46, p. 597), Rathanemi fell in love with Ra^imati. But that lady in order to make him see his wrong, vomited a sweet beverage she had drunk, in a cup and offered it him. On his turning away with disgust she explained to him her meaning: she too had been vomited, as it were, by Arish/anemi, notwithstanding which he wanted to have her. She then taught him the Gaina creed, and he became a monk.
LECTURE XX IT. I I 7 (peace of) mind became (thereby) disturbed; and afterwards she saw him. (34) She was frightened when she discovered herself alone with the monk; folding her arms over her breast she sank down trembling. (35) When the prince, Samudravi^aya's son, saw her frightened and trembling, he spoke the following words: (36) ' I am Rathanemi, O dear, beautiful, sweetly- speaking lady! Do accept me for your lover, O slender one \ you shall have no cause to com- plain. (37) ' Come, let us enjoy pleasures, for it is a rare chance to be born a human being; after we have enjoyed pleasures, we shall enter on the path of the (S'inas.' (38) When Ra^imati perceived that Rathanemi's strength of will was broken, and temptation had got the better of him, she did not lose her presence of mind and defended her Self on that occasion. (39) The daughter of the best king, true to self-control and her vows, maintained the honour of her clan and family, and her virtue, and spoke to him: (40) 'If you owned the beauty of Vai^rama;^a ^, the pleasing manners of Nalakubara ^ if you were like Purandara^ himself, I should have no desire for you. (41) Suyawu = sutanu. This may, however, be a proper name, a synonym of Ra^imati, for according to the Hariva»/ja 2029 and the Vishwu Pura;/a IV, 14, Sutanu was a daugliter of Ugrasena, ^ Vaijramawa is a Prakrz't spelling for Vaijravawa = Kub6ra.
^ Nalakubara is Vaijramawa's son.
* Indra.
Il8 UTTARADHYAYANA.
' Fie Upon you, famous knight, who want to quaff the vomited drink for the sake of this Hfe; it would be better for you to die\ (42) * I am the daughter of the Bhoga-king -, and you are an Andhakavr/sh/zi; being born in a noble family let us not become like Gandhana-snakes ^; firmly practise self-control! (43) * If you fall in love with every woman you see, you will be without hold like the Ha//^a-plant^ driven before the wind. (44) 'As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own ^'rama/^ahood.' (45) Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook 5. (46) Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true 6'rama;^zahood throughout life. (47) ^ The vexses 42, 43, 44, 46 have been received in the Da^avai- kalika Sutra II, 7-10, see Leumann's edition of that Sutra quoted in the note, p. 116. A metrical German translation will be found in the same place.
- On the Bhogas see p. 71, note 2. It is perhaps here misspelt for Bho^a. In the Vish;m Purawa, Ka/wsa, Ugrasgna's son, is twice called Bh6^ar%a (see Wilson's translation, ed. Hall, vol. iv, pp. 260, 271), in contradiction to the common tradition which makes him an Andhaka, compare PataǤ-ali on Fan'mi IV, i, 114.
■' There are said to be two kinds of snakes, the gandhana and the ag and h ana. The former can be made to suck the poison from the wound they have inflicted; the other will rather die than do so. Cf. Leumann, loc. cit., p. 597, note *.
* Pistia Stratiotes, an aquatic plant.
^ Devendra here refers to the story of the Nilpurapa;/^ita, of which he gives a small poruon in Prak/vt. The whole story is related in the Pari^ish/aparvan of Hemay^andra, see the introducdon to my edition of that work in the Bibliotheca Indica.
LECTURE XXIII. II 9 LECTURE XXIII. II 9 After practising severe austerities both of them became KevaHns, and having completely annihi- lated their Karman, they reached the highest perfection. (48) Thus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of men\ (49) Thus I say.
KESI AND GAUTAMA.
There was a 6^Ina, Par^va^' by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a G'msL. (i) And there was a famous disciple of this Light of 1 Compare the last verse of the Ninth Lecture.
2 In this lecture we have a very interesting legend about the way in which the union of the old church of Parjva and the new church of Mahavira was brought about. A revival of this ancient difference seems to have caused the united church afterwards to divide again into the present ^Svetambara and Digambara sects. They do not continue the two primitive churches, but seem to have grown out of the united church.
^ Parjva is the last but one Tirthakara, his Nirvawa took place 250 years before that of Mahavira. This statement, which has been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Parj-va, who is called a young monk kumara-jramawa, met Gautama, i.e. Sudharman, the disciple of Mahavira. We therefore must take the word disciple, sise, as paramparajishya, that is not in its literal sense. See note 3, p. 122.
the World, the young 6'rama;^a Ke^i, who had completely mastered the sciences and right con- duct. (2) He possessed the light of ^'ruta and Avadhi knowledge', and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of vS'ravasti. (3) In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in. (4) Now at that time there lived the Prophet of the Law, the 6^ina, who in the whole world is known as the venerable Vardhamana. (5) And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct. (6)