' The world is boundless and eternal, it exists from eternity and does not perish -; (another) bold philosopher" says that the world is limited, but eternal. (6) ' Some say that the knowledge (of the highest authority) is unlimited; but the same bold philosopher says that it is limited in every way*.' (7) Some beings have motion, others not; it depends on certain conditions whether they are in the one state or in the other. (8) (E.g. big creatures) have one form of bodily existence and then another^. But all are subject to pain; hence they should not be killed. (9) This is the quintessence of wisdom: not to kill anything. Know this to be the legitimate conclusion ^ Omawa = apamana.
2 According to -S'ilahka the eternity of things means, with these philosophers, that one thing always retains the same genus or ^ati, e. g. that he who was a man in this life will again be a man in the next.
^ According to the commentators Vyasa is intended. The doctrine referred to in the text is that of the Purawas.
* The commentators interpret this verse as if not two philosophical opinions but only one was spoken of. UnUmited knowledge is according to them different from omniscience; in the second part of the sentence 'limited' refers to the sleep of Brahman during which he is unconscious.
^ Men are some time embryos, then young men, then old men.
248 SUTRAK/27TANGA from the principle of the reciprocity with regard to non-kilHng^ (10) Living (according to the rules of conduct), and without greed, one should take care of the highest good-.
In walking, in sitting and lying down, and in food and drink: with regard to these three points a monk should always control himself And he should leave off pride ^, wrath ^ deceit^, and greed '^. (it, 12) Possessing the Samitis and being protected by the five Sa;;^varas, a pious monk should live, till he reaches perfection, as a man free from fetters among those bound in fetters (viz. the householders). (13) Thus I say.
' Ahiw/sas amaya;;^ = a.himsasam3.tam, viz. as you do not wish to be killed, so others do not wish to be killed. The last part of the sentence might also be translated: know this to be the real meaning of the Law (samaya) of ahi»2sa. The same verse recurs I, i r, 10.
'-' A dan a, right knowledge, right faith, and right conduct.
^ Ukkasa = utkarsha, mana.
SECOND LECTURE \ THE DESTRUCTION OF KARMAN.
Fn>iST Chapter.
(/?/shabha said to his sons): Acquire perfect knowledge of the Law! why do you not study it? It is difficult to obtain instruction in it after this life. The days (that are gone by) will never return, nor is it easy a second time to obtain human birth, (i) See, young and old men, even children in the mother's womb die. As a hawk catches a quail, so (life) will end when its time is spent^. (2) ^ The name of this lecture, which occurs in its last line, is veyaliya, because, as the author of the Niryukti remarks, it treats on vidarika, destruction (of Karman), and because it is composed in the Vaitaliya metre. For either word, vaidarika (or rather vaidalika, of. karmavidalana) and vaitaliya may, in (?aina Prakr/t, become veyaliya or vetaliya. A play of words was apparently intended; it would have been impossible, if both words had not become identical in sound. We may, therefore, conclude that the language of the author obeyed the same phonetic laws as the (?aina Prakm exhibited in our MSS., or in other words, that the text has been written down in about the same language in which it was originally composed. The name of the Fifteenth Lecture leads to the same inference; for it is called ^amaiya (yamakiya) because each of its verses contains the verbal ornament called yamaka, and because it opens with the words ^am aiyawi (yad atitam).
^ One MS. here inserts ^iva«a giv'iyzm, the life of living beings.
2 so SUTRAKiJJTANGA.
(A man) may suffer for the sake of his parents; he will not easily obtain happiness after this life. A pious man should consider these causes of danger and cease to act. (3) For in this world living beings suffer individually for their deeds; for the deed they have done themselves, they obtain (punishment), and will not get over it before they have felt it. (4) Even gods, Gandharvas, Rakshasas, and Asuras; animals who live on earth, and snakes; kings, common people, merchants, and Brahma/ms: they all must leave their rank and suffer. (5) Notwithstanding their pleasures and relations, all men must suffer in due time the fruit of their works; as a cocoa-nut detaching itself from its stalk (falls down), so (life) will end when its time is spent. (6) Even a very learned or virtuous man, or a Brahma;^a or an ascetic, will be severely punished for his deed when he is given to actions of deceit^ (7) See, those (heretics) who search for the knowledge of truth, but who do not cross the Sa;/2sara, talk only about the highest good (without reaching it).
How will you understand what is near you and what is beyond-? In the meanwhile you suffer for your deeds. (8) He who walks about naked and lean, he who eats only once after a month, if he is filled with deceit, will be born an endless number of times. (9) ^ Abhinuma.
^ According to 6"ilanka, this ^vorld and the next, or domestic life and monachism, or the Sawsara and Moksha are meant by the expression ' what is near you and what is beyond.'
Man, cease from sins! For the life of men will come to an end \ Men who are drowned (in lust, as it were), and addicted to pleasure will, for want of control, be deluded ^. (lo) Exert and control yourself! For it is not easy to walk on ways where there are minutely small animals. Follow the commandments which the Arhats have well proclaimed ^ (ii) Heroes (of faith) who desist (from sins) and exert themselves aright, who subdue wrath, fear, &c., will never kill living beings; they desist from sins and are entirely happy. (12) It is not myself alone who suffers, all creatures in the world suffer; this a wise man ^ should consider, and he should patiently bear (such calamities) as befall him, without giving way to his passions. (13) As a wall covered with a plastering (of dried cowdung)^ is by a shock made thin, so (a monk) should make his body lean by fasting, &c. He should ^ Paliyantam. Another explanation of this word, preferred by the commentators, is palyopamasya an tar: within, i.e. something shorter than a Palyopama.
- Or, acquire Karman which is to result in delusion.
^ According to the commentators: practise (control) according to the sasana (i. e. sutras); this has been well declared by the Arhats, * Sahie. This word is explained sometimes by svahita, intent on his spiritual welfare, sometimes by hitena ^;7 ana din a sahita>^, possessed of knowledge, &c. I translate it ' wise,' and derive the word from Sanskrit sah^'/daya, the correct Prakm for which would be sahiyae.
^ Cow-dung is stuck, in the form of flat round cakes, against a wall to dry there. When the cakes are dried a little shake is sufficient to make them come down, whereby the wall will be restored to its original shape and dimensions.
252 SUTRAKiJ/TANGA.
abstain from slaughter of living beings. This is the Law proclaimed by the Sage. (14) As a bird covered with dust removes the grey powder by shaking itself, so a worthy and austere Brahma;^a\ who does penance, annihilates his Karman. (15) Young and old people claim a houseless ^rama;/a as their own, though he begs according to the Law, observes the rules of conduct, and performs austerities. People will even cry themselves hoarse, but they will not captivate him, {16) Whatever they will do to move his pity, however they will cry about their son, they will not captivate a worthy and virtuous monk or make him return to domestic life. (17) Though they tempt him with pleasures, and though they should bind him and carry him home, if he does not care for a (worldly) life, they will not captivate him or make him return to domestic life. (18) His father and mother, his children and wife who claim him, will admonish him: ' See, you are our supporter; care not for the next world in order to support us.' (19) Some people are (foolishly) attached to others, and are thereby deluded; the unrighteous make them adopt unrighteousness, and they exult in their wickedness. (20) Therefore a worthy and wise man should be ^ Mahawa = brahmawa. The commentator derives the word from ma and root han! The word is a synonym of muni, with which it frequendy occurs in the same verse and has then been left out in the translation.
careful, ceasing from sin and being entirely happy. The virtuous heroes of faith (have chosen) the great road, the right and certain path to perfection. (21) He who has entered the road leading to the destruction (of Karman)\ who controls his mind, speech, and body, who has given up his possessions and relations and all undertakings, should walk about subduing his senses. (22) Second Chapter.
A sage thinks that he should leave off sins just as (a snake) leaves its slough; and he is not proud of his Gotra and other advantages; or is there any use in blaming others? (i) A man who insults another will long whirl in the Circle of Births; to blame others is not good. Considering this a sage is not conceited. (2) He who is independent, and he who is the servant of a servant, if they but observe the Vow of Silence -, they have no reason to be ashamed; (therefore a monk) should behave equally towards all, (3) Indifferent and pure with regard to every kind of control, a Sramaiis. should walk about; he who entertains pure thoughts during his whole life, dies as a worthy and wise man. (4) The sage who sees the far-off (goal, viz. liberation), past and future things, will practise Indifference, though he suffer corporal punishment and be beaten. (5) Possessing perfect wisdom, a sage always vanquishes (his passions); he correctly expounds the Law; he never neglects even the smallest (duty); he is neither angry nor proud. (6) A man who controls himself according to (the Law), which is praised by many people, and is not bound by any worldly ties, who is always pure like a lake, proclaims the Law of Kai"yapa. (7) Seeing that numerous living beings lead an individual life, and that every one feels (pleasure and pain) just as the others, a wise man who observes the Vow of Silence, leaves off (injuring them). (8) A sage has completely mastered the Law, and has ceased to do actions; but the selfish grieve, they will not (thereby) recover their (lost) property ^ (9) Know that it (viz. property) entails pains in this world, and very great pains ^ in the next. Who will lead a domestic life when he knows that everything must perish? (10) One should know (and renounce) the great attachment (to the world), and respect and honours on earth; (for conceit) is a very thin thorn difficult to pull out. A wise man, therefore, should abandon worldliness^. (11) A monk should perform postures (as Kayotsarga, &c.) alone on his seat, and alone on his couch he should meditate; excelling in the performance of austerities, guarded in words, and restrained in thoughts. (12) ^ ^ilahka quotes a verse which the Nagar^uniyas insert here; compare part i, p. 32, note 2.
^ I take duha/;/duha for a kind of intensive form of duha.
^ This is a ratlier dark verse, ^ikahka, after explaining it, quotes the verse as it was read by the Nagar^uniyas, which may be rendered thus: Respect and honours are a great obstacle, this he should know; be the thorn small (or) difficult to pull out, a wise man should remove it by the (means we are about to describe).
An ascetic does not shut the door of a deserted house (where he puts up), nor does he open it; when asked he returns no (rude) answer; he cuts no grass, nor does he strew it (on the ground for a couch). (13) Where (he is) at sunset, there he calmly (performs his duties); a sage bears pleasant and unpleasant things, be there insects, or wild beasts, or snakes. (14) He bears the three kinds of calamities arising from beasts, men, and gods. A great sage will not be seized with a shivering, &c.\ when he stays in a deserted house. (15) He should not fear for his life, nor should he desire to be praised (for his courage). Fearful things will frighten the mind of a monk who stays in a deserted house. (16) They say that he who is very well disciplined, who protects others, who lives in a place removed from other people, who is not frightened by dangers, possesses right conduct, &c. (17) A monk who uses warm or hot water-, who follows the Law, and loathes (wrong conduct), will by intercourse with bad kings become deficient in his devotion though he be ever so virtuous. (18) When a monk quarrels and uses very bad language, he will suffer great spiritual loss; therefore a wise man should not quarrel. (19) He who abstains from cold water ^, who plans (or undertakes) nothing, and has ceased from even the smallest actions, who does not eat food out of the dish of a householder, possesses right conduct, &c. (20) ^ Literally, horripilation. By the ' &c.' the other outward signs of horror are indicated.
^ It should be kept in mind that G^aina monks are forbidden to use cold water, because it is considered to possess life.
256 sOTRAKi?7TANGA.
Though Hfe cannot be prolonged, as the saying is\ still foolish people sin recklessly; a foolish man is filled to the brim (as it were) with sins. Considering this a sage is not conceited. (21) By self-invented rites common people seek holiness^, they are full of deceit and shrouded (as it were) in delusion. But a monk is holy^ through his innocence, he allows no troubles^ to influence his words, (thoughts, and acts). (22) As a clever gambler, playing at dice, is not vanquished, since he casts the Kr/ta, but not Kali, nor Treta, nor Dvapara; (23) So adopt for your welfare the best and highest Law which has been proclaimed in this world by the Saviour, as the clever (gambler casts) the Kr/ta, and avoids the other casts. (24) I have heard that sensual pleasures are said to have the strongest hold on men; but those who abstain from them follow the Law of Ka^yapa. (25) Those who follow the Law that has been proclaimed by 6';1atr/ka, the great seer^, are virtuous and righteous; they confirm each other in the Law. (26) Take no heed of the seductive (pleasures), endeavour to shake off delusion. Those who are not subdued by the wicked (pleasures), know meditation to be their duty^. (27) 2 Paleti = praliyate. ^ Literally, cold and heat.
* Mahavira.
^ A hi tarn, literally, has been declared. The commentators explain the word as a -hi tarn, thoroughly good, or atmani vyavasthitam, placed in the soul.
A monk should not tell stories, nor ask idle questions, nor gossip \ But, knowing the highest Law, he should perform his religious duties, and regard nothing his own. (28) A monk should not indulge deceit', greedy pride*, and wraths Those are virtuous who have arrived at the right understanding of these passions, and who have well practised control^. (29) (A monk) should be free from attachment, wise, controlling himself, seeking the Law, earnest in the performance of austerities, and subduing his senses. It is difficult to obtain the soul's benefit. (30) Right conduct, &c., which has been taught by the Gnsitrtka, the sage who knew everything in the whole world, has either not been learned or not been truly practised (by creatures now in distress). (31) Many men who thought this Law to be the highest good and conducive to their spiritual welfare, obeyed their preceptors, ceased from works, and have crossed the great flood (of worldly existence). (32) Thus I say.
Third Chapter.
If a monk who abstains from actions, suffers pain (for acts done) through ignorance, that Karman will '^ Fassimsa. = przsdimsa., lobha.
* Ukkasa = utkarsha, mana.
*'Dhuya = dhuta. The word preceding this is su^6siya/;^ = gush/am, sevitaw. A various reading is sug/ids\ya7/i, which means ' who have well annihilated their Karman (dhuta).'
[45] S be annihilated through control. The wise reach (perfection) getting rid of death, (i) Those who resist the seductions^ are placed on a line with those who have crossed the Sa;;2sara. Therefore look up (at beatitude as the end in view). Those (virtuous men) regard pleasures as equal to diseases. (2) Men of princely rank wear precious things imported by merchants; likened (to these precious things) are the excellent great vows together with (the prohibition of) eating at night. (3) Pleasure-seeking men who are greedy and are absorbed by amusements, are reckless and like the wretched; they do not know that meditation (has been enjoined as) a duty. (4) As a bullock which is hurt and urged on by the driver^ becomes weak, and at last, when its strength is exhausted and it is unable to move, sinks down; (5) So he who knows the pursuit of pleasures, must sooner or later give up their enjoyment (lest they drag him down ^). He who is still surrounded by pleasant things ^, should not love pleasures, whether he obtains them, or for some reason or other does not obtain them. (6) Lest the lot of the wicked should fall to you, escape (the influence of the senses), and discipline yourself! The wicked will much and strongly grieve, groan, and wail. (7) ^ Instead of ' driver ' and ' bullock ' we might translate ' hunter ' and 'deer.'
' He should not be engrossed by them as the bullock sinks down beneath its burden.
* To render kanu.
See, life in this world (is transient); though your life lasts a hundred years, you die as a short-lived man; mind that (your) years swiftly pass. Nevertheless greedy men are attached to pleasures, (8) Those who engage in undertakings, who work the perdition of their souls, and who kill (living beings), will go to the world of the wicked, to the abode of the Asuras for a long time (to dwell there). (9) Though life cannot be prolonged, as the saying is ^ still foolish people sin recklessly (thinking): ' We are only concerned with the present time; who has seen the next world and returned thence?' (10) Believe in the w^ords of him who sees (everything), you who are blind, as it were, you whose sight is blinded, ah, whose sight is obstructed by your works which result in delusion! (11) The unhappy again and again suffer from delusion; therefore have done with praise and honours! A wise ascetic should consider that living beings are like himself (as regards love of life, aversion to pain, &c.). (12) The man also who still lives in the house, should, in accordance with his creed ^, be merciful to livingbeings; we are bidden to be fair and equal with all; (thereby even a householder) goes to the world of the gods. (13) Beingr instructed in the creed of the Lord, exert yourself in the truth (i.e. in control)! A monk who has thoroughly subdued his selfishness should collect pure alms. (14) Knowing the truth, one should live up to it, S 2 A 260 SUTRAKi27TANGA seeking the Law, earnest in the performance of austerities, possessing the Guptis, being accomplished, one should always exert oneself, intent on the soul's benefit, and desiring the highest good (viz. liberation). (15) The fool thinks that his wealth, cattle, and relations will save him; they him, or he them. But they are no help, no protection. (16) When calamity befalls him, or the end of his life draws near, he must go and come alone; the wise believe that there is nothing to protect him. (17) All living beings owe their present form of existence to their own Karman; timid, wicked, suffering latent misery, they err about (in the Circle of Births), subject to birth, old age, and death. {18) He should know that the present time is the best opportunity to mend, and that an awakening is difficult to obtain. A wise man should be aware of this \ The (first) 6^ina ^ has said this, and so the remaining ones (will) say it. (19) O ye monks, the virtuous (6^inas) that have been and will be, the followers of the Law of Ka^yapa ^ they all have commended these virtues. (20) Do not kill living beings in the threefold way*, being intent on your spiritual welfare and abstaining from sins. In this way numberless men have reached ^ A various reading mentioned in the commentary is ahiyasae, ' he should bear (all troubles).'
^ The whole lecture is put by the commentators in the mouth of ^/shabha.
^ The fir^t and last Tirihakaras belonged to the Kajyapa Gotra.
•* I.e. by your own acts, by order, and by assent; or by thoughts, words, and acts.
perfection, and others, who live now, and who are to come, (will reach it). (21) Thus spoke the Arhat Gjlsitriputra, the reverend, famous native of Vai^ali^ who possessed the highest knowledge and the highest faith, who possessed (simultaneously) the highest knowledge and faith.
Thus I say.
THIRD LECTURE, the knowledge of troubles ^.
First Chapter.
A man believes himself a hero as long as he does not behold the foe, as did.Sii'upala (before he beheld) the valorously-fighting, great warrior ". (i) They go forward to the head of the battle; but when the fight has begun the mother will not recognise her son, and he will be mangled by his foe. (2) So a novice, who as yet has not suffered pains and is not yet used to a mendicant's life, believes himself a hero till he practises austerities '^. (3) ^ See my remarks in part i, Introduction, p. xi. This passage in prose appended to the metrical text seems to contradict the supposition of the commentators that the whole lecture was pronounced by i?/shabha.
' Compare Uttaradhyayana II, above, p. 9 ff.
^ Viz. Kr/sh;za. Kr/sh«a's victory over 6uupala is told in the IMahabharata, Sabhaparvan, -5'ijupalavadha (eighth parvan). It forms the subject of Magha's famous poem ^'ijupalavadha.
When during the whiter they suffer from cold and draughts, the weak become disheartened hke Kshattriyas who have lost their kingdom. (4) When they suffer from the heat of summer, sad and thirsty, the weak become disheartened like fish in shallow water. (5) It is painful never to take anything but what is freely given, and begging is a hard task. Common people say that (men become monks) because they will not work and are wretched. (6) Weak men who are unable (to bear) these insults in villages or towns, become disheartened like cowards in the battle. (7) Perchance a snarling dog will bite a hungry monk; in that case the weak will become disheartened like animals burnt by fire. (8) Som.e who hate (the monks), revile them: ' Those who lead such a (miserable) life (as monks do), atone but (for their sins in a former life).' (9) Some call them names, as ' naked, lowest of beggars, baldhead, scabby, filthy, nasty.' (10) Those who behave in this way and do not know better, go from darkness to utter darkness, being fools and shrouded in delusion ^ (u) When bitten by flies and gnats, and unable (to bear) the pricking of grass, (they will begin to doubt), ' I have not seen the next world, all may end with deathM' (12) Some weak men who suffer from the plucking out of the hair, and who are unable to preserve their chastity, will become disheartened like fish transfixed by a spear '•^. (13) " K6tana, perhaps 'caught \\ith the hook.'
Some low people who lead a life of iniquity, and entertain heretical opinions, being subject to love and hatred, injure a monk, {14) Some fools in outlying countries take a pious monk for a spy or a thief, bind him, and insult him with angry words. (15) A weak monk beinof hurt with a stick or a fist or a fruit, remembers his (kind) relations, just as a woman who in a passion has left (her husband and house). (16) All these hardships are difficult to bear; the weak return to their house (when they cannot bear them), like elephants covered with arrows (break down). (17) Thus I say.
Second Chapter.
There are some tender affections which monks cannot easily overcome. On their account some become disheartened, and are unable to practise control, (i) His relations on seeino: him will surround him and cr}^: ' Child, we have brought you up, (now) support us! O dear! why will you leave us? (2) ' Child, your father is an old man; your sister is still very young; (and here), O dear, are your own brothers from the same mother; why will you leave us? (3) ' Support your mother and father, thus you will win this world; it is a duty in this world to protect one's mother. (4) ' The old people are kind-spoken; your sons, child, are very young; you have married your wife; (take care) that she will not go to another man. (5) 264 SUTRAK/?7TANGA ' Come, child, let us go home; we can do all the work, you need not (do it); the next time we shall take care (that you will not be overburdened with work); child, let us meanwhile go to our house. (6) 'Afterwards you may go again; by this (visit of yours) you will not cease to be a 6'rama;^a; who will hinder you to practise control when you have done with worldly desires^? (7) ' All your outstanding debts we have divided between us, and we shall give you the money (required for) business.' (8) In this way (his relations) come to him, lamenting, and try to persuade him. Held fast by his attachment for his relations, he quickly returns to his house. (9) As a creeper encircles a tree growing in the forest, so his relations press him hard that he should leave off control. (10) He is held fast by his attachment for his relations. So the keepers always follow a newly-caught elephant, and a cow which has just calved never goes far (from the calf). (11) Men do not (easily) get over this attachment, as (they do not get over) the ocean ^. For its sake the weak suffer pains, being engrossed by their attachment for their relations. (12) But a monk should renounce it; for every attachment is but a cause of sin. He should not desire life, having been instructed in the best Law. (13) There are these whirlpools which have been ^ Akamagam. Another explanation is, if you are not willing (to do domestic work).
^ Patala, explained by samudra.
pointed out by Kl^yapa: the wise keep clear of them, but the ignorant go down in them. (14) Kings and ministers of kings, Brahma;^as and Kshattriyas try wdth pleasant things to seduce a monk who leads a holy life. (15) (They try to seduce him) with elephants, horses, chariots, and cars, with pleasure-trips (saying to him): ' Enjoy these excellent pleasures, great sage, we worship you! (16) ' Clothes, perfumes, ornaments, women, and beds: enjoy these pleasures, friend, we worship you! (17) ' All the vows which you, holy man, have kept while a monk, are compatible with your living in a house. (18) ' It will be no sin, for you have wandered about long (enough).' In this way they try to tempt him, as men decoy a pig with wild rice. (19) Weak men who are exhorted to live as monks, but who are unable to practise control, break down like w^eak (bullocks carrying a heavy burden) uphill. (20) Unable to practise the rough (i.e. control), and harassed by the austerities, weak men break down, like old oxen in going uphill. (21) When men who are greedy, attached to women, and who love pleasures, are tempted in the way described above, they return to their houses. (22) Thus I say.
Third Chapter.
As at the time of the battle the coward looks behind him for a ditch, thicket, or other hiding-place \ (thinking that) nobody knows who will win; (i) A.
266 SUTRAKKZTANGA 'A moment's moment will bring the decision^; when we lose, we shall fly.' Thus thinks the coward. (2) So some Sra.ma.7i2LS, knowing themselves to be weak, have recourse to worldly sciences ^ when they see that they will suffer want. (3) (They say): ' Who knows what will cause my loss of sanctity, women or water? When we are questioned, we shall speak out (i. e. show our knowledge). We have no (other) resource (in case of need)! ' (4) They are cautious, like those who look out for a ditch, &c. Those who doubt (their ability for control) are like men ignorant of the way. (5) But famous warriors, leaders of heroes at the time of the batde, do not look behind them; (they think) what if all end with death? (6) A monk who exerts himself in a similar way, should slip off the ties that bind him to his house. Putting aside all undertakings, he should wander about for the welfare of his soul. (7) Some revile a monk who leads a holy life. But these revilers are far off from perfection ^ (8) (The revilers say), ' You live just as the laymen do, being attached to one another, for (e.g.) you beg alms for a sick man and give it him. (9) ' Therefore you still have an attachment, being obedient to the will of one another; you have not the purity produced by the right path, and have not got beyond the Circle of Births.' (10) Now a monk who knows (the truth about) Moksha ' Literally, a moment of a moment of moments will be such. ^ As grammar, astrology, medicine, &c.
3 Samahi, explained moksha, compare first note in the Tenth Lecture.
should answer them^: 'You speak thus, wavering between two ways of Hfe (viz. that of householders and monks), (i i) ' You eat out of the vessels ^ (of householders, and make them) bring food for a sick brother; you eat seeds and drink cold water ^, and what has been especially prepared (for you when sick). (12) ' You are infected by great faults, you are void of discrimination, and your resolutions are bad. It is not good to scratch a wound too much, for it will grow worse ^.' (13) They should be instructed in the truth by one who knows it and is free from passions^: 'Yours is not the right way, you speak and act without consideration. (14) ' This your talk is weak, like the top of a bamboo, (when you say: a sick brother) may eat the food brought by a householder, but not that brought by a monk! (15) '(And when you say that) our religious precepts are wholesome only for householders (not for monks, we reply that our prophet had) no such (inconsistent) ideas when he taught (his Law).' (16) When (these heretics) cannot prove (their assertion) by any arguments they give up the discussion, and fall back on their bold (assertion). (17) 1 According to ^ilanka the A^ivikas or the Digambaras are intended.
2 For these heretics carry the principle of absolute poverty so far as to reject even the use of almsbowls.
^ Bi^odaka.
* The meaning is that the overdoing of the principle of poverty is just as harmful as the scratching of a wound.
268 S^TRAK/?7TANGA.
Overcome by their passions and infected by untruth, (these men) have recourse to bad language, as the (savage) Taiikana ^ (when beaten) have recourse to their hills. (i8) The arofumentation of a monk whose mind is at rest ^ should possess many good qualities. He should proceed in such a way as not to exasperate his opponent, (19) Following this Law which has been proclaimed by the Ka^yapa, a sound monk should carefully attend a sick brother. (20) Knowing the beautiful Law, a wise and thoroughly restrained monk should bear all hardships and wander about till he reaches final liberation. (21) Thus I say.
Fourth Chapter.
Some say that in old times great men, rich in religious penance, have reached perfection though they drank (cold) water (and ate fruits and roots). Ignorant men (who hear such assertions) are led astray (by them), (i) ' Nami, the king of Videha, ate nothing, Ramagupta did eat, Bahuka drank (cold) water, and so did Taraga;^a ^, the seer. (2) 'Asila, Devala, the great sage Dvipayana, and ^ This hill tribe hved somewhere in the north-east of INIadhyade^a, see Petersburg Dictionary, s. v.
^ Attasamahie = atmasamadhika.
3 Concerning Nami, see above, p. 35, note 2. Ramagupta may be another name of Rama. Instead of Taraga?;a 6'ilahka writes Narayawa.
Para-?ara did drink (cold) water, and did eat seeds and sprouts \ (3) ' I have heard that in old times these renowned and well-known great men ate seeds and drank water, and have reached perfection.' (4) When weak (monks hear such assertions) they become disheartened, as donkeys break down under their burden; in case of danger they retreat (and perish) like men who walk on crutches '\ (5) Some ^ say: Pleasant things are produced from pleasant things'^. (They are those who disdain) the noble path and the renowned highest good. (6) Do not, by disdaining it, lose much for the sake of little. If you do not give up this (wrong law), you will repent of it as the man did who carried iron (a long way) believing it to be silver. (7) (And so will) those who kill living beings, who do not abstain from untrue speech, who take what is not freely given them, who enjoy sexual pleasures, and who own property. (8) ' Asila is not known from other sources; perhaps Asila is meant, and Asila Devila stands for Asita Devala. Concerning Dvipayana, the Para^ara, compare Journal of the German Oriental Society, vol. 42, p. 495. But in the Aupapatika Sutra (ed. Leumann, § 76) Panwara and Dvipayana are two distinct persons.
2 Pia'/zasappi = pi//^asarpin. ^^lahka comments on the reading pi//>^asappi, i.e. prz'sh/asarpin; but he makes out no good meaning.
* According to the commentators the Buddhists are intended. They quote some verses in illustration of the push/imarga of the Buddhists, one of which is not yet known I believe. It runs thus: manwinam hhoyaficLffi bhuX-/'a ma?zu;wza7« saya7;asa«a»2 I ma;m««awsi agaramsx manumnm ^/;ayae muwi 11 ' Having enjoyed a pleasant dinner, and a pleasant seat and bed, a mu«i in a pleasant house meditates on pleasant things.'
'• Viz. ]M6ksha, a pleasant thing, is arrived at through a comfortable Ufe, another pleasant thing.
A.
270 SUTRAKi27TANGA.
Some unworthy heretics ^, slaves of women, ignorant men who are averse to the Law of the 6"inas, speak thus: (9) ' As the squeezing of a bhster or boil (causes relief) for some time, (and has no dangerous consequences), so it is with (the enjoyment of) charming women. How could there be any sin in it? (10) ' As a ram drinks the quiet water 2, so, &c. (the rest as in verse 10), (11) ' As the bird Piiiga^ drinks the quiet water (flying), &c. (the rest as in verse 10).' (12) So say some unworthy heretics who entertain false doctrines, and who long for pleasures, as the ewe^ for her kid. (13) Those who do not think of the future, but only enjoy the present, will repent of it afterwards when their life or their youth is gone. (14) But those who exert themselves at the proper time, feel no remorse afterwards; these heroes who have got rid of their fetters, do not long for life. (15) As Vaitara/^i, the river (of hell), is difficult to pass, so in this world women are to the unwise (a temptation) difficult to overcome. (16) Those who have given up intercourse with women ^ Pasattha = parjvastha.
^ The meaning seems to be that by the ram's drinking the water is not disturbed.
^ Explained by kapi?7^ala, the francoline partridge.