These and others are the beings with four organs of sense. All of them, &c. (the rest as in verses 131-136. Substitute ' beings with four organs of sense.' The longest duration, &c., is six months, verse 152 = 133). (150-155) iv. Beino-s with five oro-ans of sense are of four kinds: denizens of hell, animals "*, men, and gods. (156).
a. Denizens of hell are of seven kinds according to the seven hells; they are called Ratnabha, ^'arkarabha, Valukabha; (157) Paiikabha, Dhumabha, Tama, and Tamatama. Thus the seven kinds of denizens of hell have been enumerated, (158) All the (denizens of hell) live in a part of the ^ Kukku/a is given in the dictionaries as the name of a small lizard.
^ Nandyavarta occurs elsewhere as the name of a particular fish, and of a shell. It can be neither of these in our passage, as both animals belong to other classes than the ^aturindriyas.
^ Etymologically: with many-coloured wings. Probably butterflies are intended.
* Tirikkha = tiryak. Apparently only the higher animals are intended by this term, the lower animals, from the insects downwards, being enumerated in the preceding classes of beings.
world only; they do not live everywhere, &c. (as in verses 79 and 80). (159, 160) In the first hell the longest duration of their life is one Sagaropama; the shortest is ten thousand years. (161) In the second hell the longest duration of their life is three Sagaropamas; the shortest is one Sagaropama \ (162) In the third hell the longest duration of their life is seven Sagaropamas; the shortest is three Sagaropamas. (163) In the fourth hell the longest duration of their Hfe is ten Sagaropamas; the shortest is seven Sagaropamas. (164) In the fifth hell the longest duration of their life is seventeen Sagaropamas; the shortest is ten Sagaropamas. (165) In the sixth hell the longest duration of their life is twenty-two Sagaropamas; the shortest is seventeen Sagaropamas. (166) In the seventh hell the longest duration of their life is thirty-three Sagaropamas; the shortest is twenty- two Sagaropamas. (167) The leneth of the life of denizens of hell is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it. (168) hell.)
b. The animals which possess five organs of sense are of two kinds, those which originate by gene- ' It will be seen that the longest duration of life in each hell is always equal to the shortest in the preceding one.
LECTURE XXXVI. 22^ ratio aequivoca^ and those which are born from the womb. (171) Either of them are again of three kinds: i. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision. (172) 1. Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals. (173) The longest duration of the life of aquatic animals is one Krore of former years -; the shortest is less than one muhurta. (176) The longest duration of the aquatic animals' continuance in the (same kind of body) is from two to nine ^ Krores of former years. (177) 178 = 83.
2. Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them: (i 79) (i) Solidungular animals, as horses, &c.; (2) Biungular animals, as cows, &c.; (3) Multiungular animals, as elephants, &c,; (4) Animals having toes with nails, as lions, &c. (180) The reptiles are of two kinds: i. those which walk on their arms, as lizards, &c., and 2. those which move on their breast, as snakes, &c. Both are again of many kinds. (181) ^ Sammur/^;^ima. They grow by assimilating the materials in their surrounding. According to a second explanation, their internal organ does not fully develop.
^ See page 16, note i.
^ This is, according to the AvaMri, the meaning of puhuttaw pr/thaktvam.
182, 183=159, 160.
The longest duration of the Hfe of terrestrial animals is three Palyopamas; the shortest is less than one muhurta. (184) The longest duration of the terrestrial animals' continuance in the (same kind of) body -is three Palyopamas plus from two to nine Krores of former years; the shortest is less than one muhurta. (185) 186 = 83.
3. Winged animals are of four kinds: those with membranous wings \ those with feathered wings, those with wings in the shape of a box'% and those (which sit on) outspread wings ^ (187) 188, 189= 159, 160.
The longest duration of the life of aerial animals is an Asa;;2khyeya-part of a Palyopama'*; the shortest is less than one muhurta. (190) The longest duration (of the aerial animals' continuance in the same kind of body) is an Asa;7zkhyeya-part of a Palyopama plus from two to nine Krores of former years; the shortest is less than one muhurta. (191) c. Men are of two kinds; listen to my description of them: men originating by generatio aequivoca^ and men born from the womb. (194) Those who are born from the w^omb are of three ^ E.Gf. the >^arma^a/akas or bats.
2 Samudga. These interesting bhds are said to live outside the Manushottara, or world inhabited by men.
=* The comm. do not tell us what kind of birds is intended, * The comm. do not explain this expression; the meaning, therefore, is doubtful. I give a literal translation of it in this and the next verse.
** See page 223, note i, on verse 171.
kinds: those living in the Karmabhiimi \ those hving in the Akarmabhumi, and those Hving on the minor continents -. (195) They have, in the same order, fifteen ^, thirty *, and twenty-eight subdivisions. These are the numbers handed down. (196) Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world. (197) Verses 198-202 = 183-186. (Substitute, 'men' for ' terrestrial animals.')
d. Gods are of four kinds; listen to my description of them: i. Bhaumeyikas; 2. Vyantaras; 3. 6^y6tishkas; 4. Vaimanikas. (203) There are ten kinds of Bhavanavasins ( = Bhaumeyikas), eight of those who live in woods ( = Vyantaras), five of 6^y6tishkas, and two of Vaimanikas. (204) 2. The eight kinds of Vyantaras are: Pii-a/^as, ^ Concerning Karmabhumi, see part i, p. 195, note i. The Ava-Mri places the Akarmabhumi first, but the next verse proves that it originally stood m the second place.
^ These are seven groups of islands situated oflf the eastern and western ends of the Himalaya, which are inhabited by fabulous races.
^ According to the Ava-^uri, there are five kinds in Bharata, five in Airavata, and five in Videha.
* Viz. five in each of the six Akarmabhumis: Haimavata, Harivarsha, Haira«yavata, Devakuru, and Uttarakuru.
' According to the commentaries the word kumara is to be supplied after each of the ten names.
[45] Q Bhutas,Yakshas,Rakshasas,Kinnaras, Kimpurushas, Mahoragas, and Gandharvas. (206) 3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the 6^y6tishkas. (207) 4. The Vaimanika gods are of two kinds: a', those who are born in the heavenly Kalpas, and b\ those who are born in the regions above them ^ {208) a. The former are of twelve kinds: those who live in (the following Kalpas, after which they are named): Saudharma, ii'ana, Sanatkumara, Mahendra, Brahmaloka, and Lantaka; (209) A A, Maha^ukla, Sahasrara, Anata, Pra;zata^ Ara;/a, and Aiyuta. These are the gods who are born in Kalpas. (210) b'. The gods who are born in the regions above the Kalpas are of two kinds: a. the Graiveyakas ^, and /3'. the Anuttaras^ The Graiveyakas are of nine kinds. (21 1) a. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle; (212) The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest; (213) The hiohest of the hiorhest. These are the Graio o veyaka gods.
^ They are termed Kalpopaga and Kalpatita.
^ I am not sure that these are the correct Sanskrit forms of the two last Kalpas; the original has A;/aya and Pawaya.
^ I.e. those who live on the neck (griva), i.e. on the upper part of the universe.
* I.e. those above whom there dwell no other gods.
And the Sarvarthasiddhas: these are the five kinds of Anuttara gods.
These and others besides are the many kinds of Vaimanika gods. (215-217= 159-160) The longest duration of the Hfe of the Bhaumeyika gods is somewhat more than a Sagaropama, the smallest ten thousand years. (218) The longest duration of the life of the Vyantaras is one Palyopama, the shortest is ten thousand years. (219) The longest duration of the life of the 6^y6tishkas is one Palyopama plus one hundred thousand years, the shortest is the eighth part of a Palyopama, (220) The longest duration of life in the Saudharmakalpa is two Sagaropamas, the shortest is one Palyopama. (221) (In the same way (a) the longest, and (d) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give in the sequel the substance only of each verse.)
In liana Kalpa {a) is somewhat more than a Sagaropama, {d) somewhat more than a Palyopama. (222) In Sanatkumara Kalpa (a) is seven, (d) two Sagaropamas. (223) In Mahendra Kalpa (a) is somewhat more than seven Sagaropamas, [d] somewhat more than two. (224) In Brahmaloka Kalpa (a) is ten Sagaropamas, (d) seven. (225) In Lantaka Kalpa (a) is fourteen Sagaropamas, (d) ten. (226) Q 2 In Maha-?ukla Kalpa(«) is seventeen Sagaropamas, (d) fourteen ^ (227) In Sahasrara Kalpa [a) is eighteen Sagaropamas, [5) seventeen. (228) In Anata Kalpa {a) is nineteen Sagaropamas, (d) eighteen. (229) In Pra;2ata Kalpa (a) is twenty Sagaropamas, (d) nineteen. (230) In Ara;/a Kalpa {a) is twenty-one Sagaropamas, (d) twenty. (231) In the first (Graiveyika region) {a) is twenty-three Sagaropamas, (d) twenty-two. (233) In the second (Graiveyika region) (a) is twentyfour Sagaropamas, (d) twenty-three. (234) In the third (Graiveyika region) {a) is twenty-five Sagaropamas, (d) twenty-four. (235) In the fourth (Graiveyika region) (a) is twenty-six Sagaropamas, {d) twenty-five. (236) In the fifth (Graiveyika region) (a) is twenty-seven Sagaropamas, (d) twenty-six. (237) In the sixth (Graiveyika region) {a) is twentyeight Sagaropamas, (d) twenty-seven. (238) In the seventh (Graiveyika region) (a) is twentynine Sagaropamas, (d) twenty-eight. (239) In the eighth (Graiveyika region) (a) is thirty Sagaropamas, (d) twenty-nine. (240) In the ninth (Graiveyika region) {a) is thirty-one Sagaropamas, (d) thirty. (241) . In the four heavens (of the Anuttara gods), be- ^ From this verse to verse 241 the length of life increases by one Sagaropama in each following class of gods.
In the great Vimana Sarvartha(siddha) there is no difference between the longest and shortest duration of hfe, but it is always thirty-three Sagaropamas. (243) The longest and shortest duration of the gods' (continuance in the same kind of) body is equal to that which has been given for their life, (244, 245 2, 246= 159, 160) We have described the Living Beings, the worldly and the perfected ones, and we have described die Lifeless Things, those possessing form and those without form. {247) Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning^, and believing in it, a sage should delight in self-control. (248) After having lived as a Sra.m3i7i3. many years, a sage should mortify himself^ by the following religious exercises. (249) The longest duration of the mortification is twelve years; the middle, one year; and the shortest, six months, (250) ^ Two MSS. (A and D) insert after verses 245 the following two verses: The longest interval between a Graiveyika's leaving his rank in Anata, &c., and being again born to it, is an endless time, the shortest is from two to nine years. In the case of Anuttara gods the longest interval is a Sagaropama plus one Sawkhyeya, the shortest is from two to nine years.
^ Naya.
* The last self-mortification, saw/lekhana, which is to end with death, is intended here. Some details about it will be found in part i, p. 74 ^^ In the first four years he should abstain from dressed food\ in the second four years he should keep various fasts. (251) During two years he should eat A/'amla ^ at the end of every second fast; in the following half year he should keep not too long fasts. (252) In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of A/t-amla^. (253) During the (last) year a sage should make the ends of two consecutive fasts meet^, and should break his fast after half a month or a whole month, (till he dies). (254) The following (Bhavanas), Kandarpa-, Abhlyogika-, Kilvisha-, Moha-, and Asuratva-(Bhavanas''), will lead to evil ways (i. e. bad births); they are obnoxious at the time of death. (255) Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bodhi at the time of death. (256) Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Le^ya, will reach Bodhi at the time of death. (257) ^ Vigai-ni^^uha;;a. The meaning is that at the end of his fasts a monk should eat a/'amla, nirvikmika, &c. In the AvaX'uri a verse from the Nijitha/('ui"ni is quoted, which gives the same rule for the second four years.
^ Ayama = a^amla. Is this the same thing as the ayamaga = a^'amaka mentioned XV, 13? See above, p. 72, note 2.
^ Ko^/isahiyam ayamam = ko/isahitam a/^amlam. The commentators give two explanations of this phrase: (i) Having fasted one day, one should take aX'amla on the next day; (2) one should on the second day continue to abstain from aHmla.
•* The definition of these technical terms is given below, verses 262 ff.
LECTURE XXXVI. 23 I Those souls who cherish heretical opinions, commit sins, and are enveloped in black Le^-ya, will not reach Bodhi at the time of death. (258) Those who love the creed of the Cinas and piously practise it, will be pure and free from the soil (of passions), and will (in due time) get out of the Circle of Births, (259) The miserable men who do not know the creed of the Gma.s, will many times commit unholy suicide and die against their will. (260) Those who are well versed in the sacred lore and possess much knowledge, who awaken piety (in others) and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation \ (261) He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhavana. (262) Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyogika-Bhavana -. (263) The deceitful man who reviles the sacred lore, the Kevalins, the teacher of the Law, the Sahgha, and the monks, realises the Kilvishika-Bhavana. {264) He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhavana. (265) Those who use weapons, eat poison, throw them- ' AI6kana = jrama«aphalam. The AvaX'uri renders the last phrase: ' They are able to bring about the salvation of others.' The original, however, has soum, 'to hear.'
- The Abhiyogidevas are genii who serve the gods. This Bhavana leads to being born as an Abhiyogideva; the next two Bhavanas, as a Kilvishadeva and an Asura.
selves into fire or water, and use things not prescribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Moha-Bhavana.) (266) The enlightened and liberated 6^;Iatrz(putra) has thus delivered Thirty-six Lectures of the Uttaradhyayana\ which the pious ^ approve of. (267) ^ \Jita.ragg/ia.e in the original. The commentators give uttara here the meaning pradhana,' best, prominent.' The same explanation is given by the scholiast on the Nandi (Weber, Sacred Literature of the Jains, p. 124). Perhaps the name refers to the tradition that Mahavira recited at the time of his death the thirty-six apu///^a-vagara«aiw, which are identified by one commentator of the Kalpa Sutra (Lives of the Ginas, § 147) wiih the Uttaradhyayana; for uttara also means 'last.'
2 Bhavasiddhiya=bhavasiddhika, explained by bhavya.
SUTRAK7?/TANGA.
SUTRAKi?/TANGA.
FIRST BOOK'. FIRST LECTURE.
the doctrine '^.
First Chapter.
One should know what causes the bondagre of Soul, and knowing (it) one should remove " it.
{(S'ambusvamin asked Sudharman): What causes the bondage (of Soul) according to Mahavira? and what must one know in order to remove it? (i) (Sudharman answered): He who owns even a small property in living or lifeless things^, or consents to others holding it, will not be delivered from misery. (2) ^ 6'rutaskandha. Its Sanskrit title mentioned by -S'ilanka is Gathashof/ajaka, i.e. the book whose Sixteenth Lecture is called Gatha. It is mentioned in the Uttaradhyayana XXXI, 13 by the name of the sixteen Gathas; see above, p. 182.
2 Samaya. This title is not found in MSS. at the end of the lecture, but it is given by the author of the Niryukti (verse 29). The subject of this lecture is more fully treated in §§ 15-33 of the First Lecture of the Second Book.
^ Tiu//i^^a. The commentators translate this word tro/ayet, but the true Sanskrit original is ativarteta, as is evident from the form atiu//anti in I, 2, 22.
* Living and lifeless things as we understand these words, not 236 SUTRAKii/TANGA.
If a man kills living beings, or causes other men to kill them, or consents to their killing them, his iniquity will go on Increasing. (3) A sinner who makes the interests of his kinsmen^ and companions his own, will suffer much; for the number of those whose Interest he takes to heart constantly increases. {4) All this, his wealth and his nearest relations, cannot protect him (from future misery); knowing (this) and (the value of) life, he will get rid of Karman. (5) Some men-, ^'rama/ms and Brahma;^as, who Ignore and deny these true words ^, adhere (to their own tenets), and are given to pleasures. (6) Some ^ profess (the exclusive belief In) the five gross elements: earth, M^ater, fire, wind, and air. (7) ' These five gross elements (are the original causes of things), from them arises another (thing, viz. atman)''; for on the dissolution of the (five elements) living beings cease to exist. (8) as the Cainas do. The original has: /'ittamanta?;/ a.^it\.am va, beings possessed of intellect, and things without intellect. The latter are, according to Gaina notions, Hving beings ^iva as well as inanimate matter.
^ Literally, those in whose family he is born, ^ilahka, the author of the oldest Tika on the Sutrak/Vtahga, names the Rash/raku/as or RaMors in order to illustrate what is meant by ' family.'
^ According to -Silahka the Bauddhas, Barhaspatyas, and others are intended.
^ Grantha, passage in a book. The verses 2-5 are intended.
* They are the Nastikas or A'arvakas.
^ In other words: the Atman is produced by the elements. But there is, it would seem, but one Atman, for in verses 11, 12, we have another heretical philosophy which acknowledged a plurality of transient atmans.
' And as the Earth, though it is but one pile, presents many forms, so the intelhgent (principle, viz. the at man) appears under various forms as the universe \' (9) Thus say some fools. (But how can they explain on their theory that) the man engaging in undertakings, who has committed a sin, will himself suffer severe pain -? (to) * Everybody, fool or sage, has an individual soul. These souls exist (as long as the body), but after death they are no more; there are no souls which are born again. (11) ' There is neither virtue nor vice, there is no world beyond; on the dissolution of the body the individual ceases to be.' (12) ' When a man acts or causes another to act, it is not his soul (atman) which acts or causes to act^' Thus they (viz. the adherents of the Safikhya philosophy) boldly proclaim. (13) How can those who hold such opinions explain (the variety of existence in) the world? They go from darkness to utter darkness, being fools and engaged in works. (14) Some^ say that there are five elements and that ^ Tliis is the doctrine of the Vedantins.
^ If there were but one atman common to all men, the fruit of works done by one man might accrue to another. For the atman is the substratum of merit and demerit.
^ Though there is no doubt about the meaning of this passage, still the construction is so elliptic that I may have failed to understand the connection of the parts of the sentence.
* This is the opinion expressed by Aaraka and in the early law-books, see Professor Jolly's paper in the Transactions of the Ninth International Congress of Orientalists, vol. i, p. 456. iS'ilahka ascribes it to the Sahkhyas and ^aivadhikarins.
^8 s0tRAK727TANGA.
the soul is a sixth (substance), but they contend that the soul and the world (i.e. the five elements) are eternal. (15) 'These (six substances) do not perish neither (without nor with a cause); the non-existent does not come into existence, but all things are eternal by their very nature \' (16) Some fools ^ say that there are five skandhas of momentary existence. They do not admit that (the soul) is different from, nor identical ^ with (the elements), that it is produced from a cause (i.e. the elements), nor that it is without a cause (i.e. that it is eternal). (17) The 6^a;^ayas^ say that there are four elements: earth, water, fire, and wind, which combined form the body (or soul?). (18) (All these heretics say): ' Those who dwell in houses, in woods, or on hills, will be delivered from all misery if they adopt our creed.' (19) ^ Niyatibhavam agaya. Niyati is explained by nityabhava.
^ Viz. the Bauddhas. The five skandhas are explained in the commentary as follows: i. rupaskandha, or substances and their qualities; 2. vedanaskandha, feelings, as pleasure and pain; 3. vi^wanaskandha, perceptions of the qualities of things; 4. saw/^«askandha, perception and knowledge of things; 5. sa;;/-skaraskandha, merit and demerit.
■'' Identical, i.e. a product of the elements as the A'arvakas maintain.
■* Gd.na.ya, which is explained in the Dipika by gna.na.'ka. = pzndita.mma.nya., denotes the Bauddhas. I think that the word may be derived from yana 'vehicle,' which the Buddhist used to designate the two sections of the church, viz. the Hinayana and Mahayana schools. The commentator quotes a various reading: avare for^awaya, and explains it as referring to another sect of Bauddhas than those spoken of in the preceding verse. -Silahka comments on the reading aware first, and then on ga.na.ya.
But they do not cross the Flood of Life, who, ignoring the true relation of things, and not versed in the true Law, hold the above heretical opinions. (20) They do not reach the end of the Sa7;/sara, who, ignoring, &c. (21) They do not reach the end of transmigration, who, &c. {22) They do not put an end to birth, who, &c. (23) They do not put an end to misery, who, &c. (24) They do not put an end to death, who, &c. {25) They will again and again experience manifold pains in this ring ^ of the earth, which is full of death, disease, and old age. (26) The highest 6^ina, Mahavira the 6^7^atr/putra, has said that they will undergo births without number, being placed in all sorts of existences. (27) Thus I say.
Second Chapter.
Again some^ say: ' It is proved that there are individual souls; they experience pleasure and pain; and (on dying) they lose their state of life, (i) ' But misery (and pleasure) is not caused by (the souls) themselves; how could it be caused by other (agents, as time, &c.)? Pleasure and misery, final beatitude ^ and temporal (pleasure and pain) are not ^ A'akravala.
"^ They are the fatalists whose peculiar opinions are stated in verses 2 and 3.
^ Sehiya?;z = saiddhikam, i.e. mokshe bhava?;/ siikham. Another explanation of the commentator makes saiddhika those pleasures which depend on external causes, as wreaths, sandal, &c., and asaiddhika the pleasures of the mind.
240 SUTRAK227TANGA.
caused by (the souls) themselves, nor by others; but the individual souls experience them; it is the lot assigned them by destiny.' This is what they (i.e. the fatalists) say. (2, 3) Those who proclaim these opinions, are fools who fancy themselves learned; they have no knowledge, and do not understand that things depend partly on fate, and partly on human exertion \ (4) Thus (say) some heretics^; they are very bold men; if they act up to their principles, they will never be delivered from misery. (5) As the swift deer who are destitute of protection, are frightened where there is no danger, and not frightened where there is danger; (6) (As) they dread safe places, but do not dread traps; they are bewildered by ignorance and fear, and run hither and thither; (7) If they did jump over the noose or pass under it, they would escape from the snare; but the stupid animal does not notice ^ it; (8) The unhappy animal, being of a weak Intellect, runs into the dangerous (place), Is caught in the snare, &c., and is killed there; (9) So some unworthy 6'rama;^as who hold wrong doctrines are afraid of what is free from danger, and are not afraid of real dangers. (10) The fools dread the preaching of the Law, but ^ To render niyataniyatawz.
"^ Pasattha, usually translated par jvasth a 'outsider,' those who do not acknowledge true arguments; another rendering is paj-astha ' held in bondage.'
' Dehati = pa^yati. The form dekkhati occurs in the Prakrz't of plays.
they do not dread works, being without discernment and knowledge, (ii) Shaking off greed \ pride 2, deceit ^, and wrath ^, one becomes free from Karman. This is a subject {which an ignorant man, hke) a brute animal, does not attend to. (12) The unworthy heretics who do not acknowledge this, will incur death an endless number of times, like deer caught in a snare. (13) All Brahma;^as and 6'rama;<!as contend that they possess the knowledge (of the truth), but the creatures in the whole world do not know anything. (14) A As a Mle/§/7^a ^ repeats what an Arya has said, but does not understand the meaning, merely repeating his words, so the ignorant, though pretending to possess knowledge, do not know the truth, just as an uninstructed MleZ'/CV^a. (15, 16) The speculations of the Agnostics cannot lead to knowledge; they cannot reach the truth by themselves, still less teach it to other men. (17) As when a man in a wood who does not know it, follows a guide who also does not know it, both being unacquainted (with the place), come to great trouble; (18) As when one blind man is the guide of another, the man walks a great distance, loses his way, or follows a wrong way; (19) Thus some who search after salvation and pretend ''■ Savvappaga = sarvatmaka, lobha. ^ Viukkassa = vyutkarsha, mana.
' Numa = maya. * Appattiya = kiodha.
^ It is worthy of note that the ]\Ile/('/(7ms here are represented as not understanding the language of the Aryas.
[45] Ii 242 SUTRAK727TANGA to practise the (true) Law, follow the false Law and do not arrive at the thoroughly right (thing, viz. self-control). (20) Thus some (wrong philosophers) do not apply to others for arguments, but they continue to err because they believe their own arguments to be rights (21) Thus arguing according to their light, and ignorant about what is right and wrong, they do not get out of misery as birds do not get out of their cage. (22) They praise their own creed and blame that of their opponents, but those who act in this respect the part of philosophers, will be kept confined in the Circle of Births 2. (23) There is the doctrine of the Kriyavadins", which has been previously explained; it augments the misery of worldly existence of those who do not well consider the nature of acts. (24) ' He who intends (to kill) a living being but does not do it by (an act of) his body, and he who unknowingly kills one, both are affected by that act through a slight contact (with it) only, but the demerit (in their case) is not fully developed ^' (25) ^ The last part of the verse might also be translated: ' because these fools believe the subject to be cleared up (maw^u) by their own arguments.'
- There is a play on the words viussanti and viussiya, in the last line of this verse viussanti is a denominative verb from viusa=vidvan, and is translated vidvan iva X-arati. Viussiya =vi + ut + i'rita.
^ See above, p. 83. ^ilanka defines the Kriyavadins here as men who contend that the principal means of reaching IMoksha is ^aityakarma, the construction of sanctuaries.
* An intentional killing of a living being must actually take place in order to induce the Karman on the soul. If one of the essential conditions which constitute the guilt of slaughter (hi/wsa), ' There are three ways of committing sins: by one's own activity, by commission, by approval (of the deed). (26) ' These are the three ways of committing sins. Thus by purity of the heart one reaches Nirva;^a. (27) 'A layman may kill his son (during a famine) and eat him; a wise (monk) who partakes of the meat, will not be defiled by the sin\' (28) The mind of those who sin in thoughts is not pure; they are wrong, they do not conduct themselves carefully^. (29) Men attached to pleasure, who think that the above-mentioned doctrines will save them, commit sins. (30) As a blind-born man getting into a leaky boat, wants to reach the shore, but is drowned during the passage^, so some unworthy, heretical ^rama;/as wish to get beyond the Circle of Births, but they are whirled round in it. (31, 32) Thus I say.
Third Chapter.
If a monk should eat forbidden food which a pious (layman) has prepared for some guest, and which food has been mixed up with even thousand (times more is wanting the Karman is still produced; however, it does not take a firm hold of the soul, but merely ' touches' it. This is of course the opinion of the Kriyavadins.
^ According to 6'ilanka the father too would not be guilty; but this interpretation is against good sense and grammar.
^ This is the answer of the Siddhantin to the foregoing propositions.
^ The same verse recurs below, I, 11, 30.
pure food)S he would be neither monk nor layman, (i) 6'rama/^as who do not comprehend this and do not know what is dangerous, who care for the pleasures of the moment only, will suffer death an endless number of times, like big ^ fishes who when the water rises are by the water (deposited) on dry land and are killed (there), poor things, by hungry d/iankas and herons. (2-4) We hear also of another error of some (philosophers): some say that the world has been created (or is governed) ^ by the gods, others, by Brahman. (5) Some* say that it has been created by the livara, others that it was produced from chaos, &c., this world with living beings and lifeless things, with its variety of pleasure and pain. (6) The great Rish'i '" said, that the world has been created by Svayambhu; Mara originated Maya, therefore the world (appears to be) uneternal. (7) Some Brahma/^as and ^'ramaz/as say that the ^ This might also be translated: ' though the food passes through the hands of a thousand men before he accepts it.'
^ Vesaliya =: vai^alika. The commentators offer three explanations of this word, (i) marine, vijala// samudras tatrabhava//; (2) belonging to the genus called visala.; (3) big, vij-ala.
^ Devautte. This is either devair upta/z, sown, i.e. produced by the gods, or devair gupta/^, governed by the gods.
* The adherents of the Yoga and Sankhya philosophy, or the theistical and atheistical followers of the latter, are apparently meant by ' some ' and ' others.'
^ The commentators unfortunately have not preserved the name of the great i?zshi; they identify Svayambhu with Vish;m ' or some one else.' This Svayambhii, afraid that the earth should become overcrowded, called to help Yama, alias INIara, who with the help of IMaya makes the creatures appear to die.
universe was produced from the (primeval) egg, and He (Brahman) created the things. These ignorant men speak untruth. (8) Those who on arguments of their own maintain that the world has been created, do not know the truth. Nor will (the world) ever perish. (9) Know that misery arises from wicked deeds ^ How can those who do not know the origin (of miser)) know its prevention? (10) Some say that the soul (of him who is) pure will become free from bad Karman (on reaching beatitude), but that in that state it will again become defiled through pleasant excitement or hate. (11) (According to them-) he who has lived on earth as a restrained monk, will afterwards become free from Karman. As clear water which was free from defilement becomes again defiled, so (will be the soul). (12) A wise man should consider that these (heretics) do not lead a life of chastity, and that all these disputants proclaim their own creed in opposition (to the others). (13) (Others ^ maintain that) perfection can only be reached by their method of religious life, not otherwise; and that even before (that time) they have ^ It is not given us by any of tlie above-mentioned agents whom the opponents believe to have created the world.
^ According to -S'llahka the followers of Gojala and the Traira^ikas are meant. The latter are the G^aina followers of the Vaijeshika philosophy. The Trairai-ika ^'akha was founded by AV^aluka Rohagupta, see part i, p. 290. The name Traira^-ika is said to have been given to these philosophers because they admit a third state besides those of the bound and of the liberated.
^ According to i5tlahka the 6'aivas and Ekadawa'ins are meant.
246 SUTRAKT^/TANGA their senses under control and possess everything to be wished for \ (14) Some say that they will be perfected and sound. On the head of Perfection some men are infatuated with their own doctrines. {15) But these uncontrolled (men) will whirl round in the beginningless (Circle of Births); after a Kalpa they will rise from their sphere to become the lowest of Asuras^. (16) Thus I say.
Fourth Chapter.
These (philosophers) who are vanquished (by their passions) cannot help you in cases where a sinner perishes ^; though having given up their former occupations they will give advice in worldly matters, (i) A wise monk who fully appreciates this, should not mix with those (heretics); without conceit and not attached to them a sage should lead a life equally removed (from love and hate). (2) Some say that those who own possessions and engage in undertakings (may reach perfection); but a monk should take his refuge to those who neither own possessions nor engage in undertakings. (3) A wise man should beg food which has been ^ They acquire the eight siddhis or magical powers.
^ I translate the words //za«a asurakivvisiya according to the explanation of the commentary. But they may also mean: from the sphere of Asuras and sinners.
^ A various reading first commented upon by -S'ilahka is: bala pa«(^itama;/i«6, being ignorant men who fancy themselves learned.
prepared (for somebody else), and he should accept what is freely given him, without greed and passions; he should abstain from overbearing behaviour ^ (4) He should know the talk of people: some say things which are the outcome of a wrong understanding and are but opinions of others repeated. (5)