* Puya?2a (putana, who is ever desirous of young), explained either by i-akini 'hog' or gaa'fl'arika 'ewe.' The commentators relate the following anecdote. In order to find out which animal loved its young ones best, their young ones were placed at the bottom of a well. Their mothers assembled round the brink and howled, but the ewe threw herself recklessly into the well. Therefore the ewe excels the other animals in maternal love.
and have left off adorning themselves, are well established In control, because they have renounced everything. (17) As merchants go over the sea, so they will cross the flood (of Sawsara), where living beings despond and suffer pains because of their own deeds. (18) A monk who knows this, will live as a virtuous man guarded by the Samitis; he will abstain from untrue speech, and not take what is not freely given him. (19) He should cease to injure living beings whether they move or not, on high, below, and on earth. For this has been called the Nirva/^a, which consists in peace ^ (20) Thus I say.
FOURTH LECTURER knowledge of women.
First Chapter.
A monk who has left his mother and father and all worldly ties, (determines) to walk about alone and wise, to abstain from sexual pleasures, and to ask for a secluded place (where to lodge), (i) ^ This whole adhyayana is composed in the archaic form of Arya, of which I have treated at length in the thirty-eighth volume of the Journal of the German Oriental Society, p. 594. The same metre occurs also in the Suttanipata of the Buddhists (ed. Fausboll, 26 f., 170 If.), a fact which I was not aware of when I wrote the paper just referred to.
272 s0tRAK/27TANGA.
With clever pretences women make up to him, however foohsh they be; they know how to contrive that some monks will become intimate with them. (2) They will often sit down at his side; they always put on fine clothes; they will show him the lower part of their body, and the armpit, when lifting up their arms, so that he will follow them about. (3) And occasionally a woman ^ will tempt him to a comfortable couch or bed. But he should know these things to be as many traps under various disguises. {4) He should not look at them, nor should he consent to anything inconsiderate, nor walk together with them; thus he will well guard himself. (5) Inviting a monk and winning his confidence, they offer themselves to him. But he should know, and fly from these temptations Mn their various forms. (6) Meekly and politely they approach him with their manifold arts to win his heart; and talking sweetly in confidential conversation they make him do (what they like). (7) As (men by baiting) with a piece of flesh a fearless single lion get him into a trap, so women may capture an ascetic though he be careful. (8) And then they make him do what they like, even as a wheelwright gradually turns the felly of a wheel. As an antelope caught in a snare, so he does not get out of it, however he struggles. (9) Afterwards he will feel remorse like one who has drunk milk mixed with poison; considering the ' The original has the plural itthio, but the metre requires itthi in the singular.
"^ Literally ' sounds,' which stands for objects of the senses in general.
consequences, a worthy monk should have no intercourse with women. (lo) Therefore he should avoid women, knowing them to be like a poisoned thorn. He is no Nirgrantha who without companion (goes into) houses, being a slave (to passion) and preaches (his religion), (ii) Those who are attached to this sinful (intercourse) must be reckoned among the wicked. Even a monk who practises severe austerities should avoid the company of women. (12) A monk should have no intercourse with his dauehters and dauorhters-in-law, with nurses or female slaves, or with grown-up girls. (13) When the relations and friends see (the intimacy of a monk with a girl), they become angry (saying): ' All creatures love pleasures; you are a man, protect and support her.' (14) But some become angry even when they see an innocent Sramana, and suspect the fidelity of their wives because of the dishes they serve up\ (15) Those who have intercourse with (women) have already ceased to practise meditation; 6'rama?^as, therefore, for the benefit of their souls, do not go to the apartments (of women). (16) Though many leave the house, some (of them) arrive but at a middling position (between householder and monk); they merely talk of the path to perfection. The force of sinners is talking. (17) In the assembly he pronounces holy (words), yet secretly he commits sins; but the wise know him to be a deceiver and great rogue. (18) ' There is a saying in German: Eine verliebte Kochin versalzt den Brei, 'a cook in love spoils the soup.' The commentators put different constructions on the last part of the sentence. [45] T 2 74 sOTRAK/yTANGA.
The sinner does not confess his wrong, but rather boasts of it when reprimanded. Though he is admonished not to act as most men do, he becomes weak again and again. (19) Some men of great intelHgence who perform their duties as supporters of women, get into their power, though they be well acquainted with the Striveda \ (20) (The adulterers') hands and feet are cut off, their skin and flesh are torn off, they are roasted alive, and acid is poured into their wounds. (21) Their ears and nose are cut off, and their throats cut; {all this) they will suffer, but though suffering here for their sins they will not promise not to do^ the same again. (22) All this some have learned, and it has been well demonstrated in the Striveda. Though (people) know it, they do wrong (impelled) by Karman. (23) One man (women) have in their heart, another in their words, and another still in their actions. Therefore a monk should not trust women, knowing that they are full of deceit. (24) A young woman, putting on fine ornaments and clothes, will say to a Sramana.: ' I shall give up (my former way of life) and practise the rough (viz. control). Reverend sir, teach me the Law!' (25) Or by professing herself a lay-disciple and coreligionist of the SramansLS, (she will try to make a friend of him). As a pot filled with lac (will melt) ^ I. e. Kamajastra, or rather the part of it treating on courtezans, Vai^ika, that had been composed by Dattaka. He is mentioned by the commentators in an anecdote they relate ad v. 24.
^ The original has kahinti ' they will do;' it must be kaha;« ti ' I shall do.'
near the fire, so even a wise (monk) will fall through intercourse with women. (26) A pot filled with lac thrown into the fire melts quickly and is destroyed; so monks are lost through intercourse with women. (27) Some commit sins (with a girl), but when questioned about it, they say: ' I have done no sin; she only slept in my lap (like my daughter).' (28) This is a second folly of the sinner that he obstinately denies what he has done. He commits a twofold sin, since, for the sake of his reputation, he falls again\ (29) (Some women) will say, by way of invitation, to a good-looking, self-knowing monk: ' Holy man, accept a robe, an almsbowl, food or drink (at our house)! ' (30) He should regard their words like wild rice-, and should not desire to call at (their) house; for a fool who is bound in the fetters of sensuality will be subject to delusion again and again. (31) Thus I say.
Second Chapter.
A monk, living single ^, should not fall in love; if he loves pleasures, he should again become indifferent. Now hear the pleasures of ^'rama/^as, which some monks enjoy, (i) When a monk breaks the law, dotes (on a woman), and is absorbed by that passion, she afterwards ^ Visa««esi, Yishanna is explained asawyama. - Wherewith pigs are decoyed, see above, p. 265, verse 19. ^ 6e = eka//, explained: free from love and hate.
scolds him\ lifts her foot, and tramples on his head. (2) ' O monk, if you will not live with me as a woman who has still her hair, I shall tear it out; but do not live separated from me.' (3) But when they have captured him, they send him on all sorts of errands-: 'Look (for the bodkin to) carve the bottle-gourd ^ fetch some nice fruit. (4) ' (Bring) wood to cook the vegetables, or that we may light a fire at night; paint my feetS come and meanwhile rub my back! (5) ' Look after my clothes, bring food and drink, get me some perfume, a broom, a barber ^ (to shave my head)! (6) 'A Utpalakush/a^ Tagara^-powder, and aloe pounded together with U^ira ^\ oil for anointing the ^ Paribhindiyawa = paribhidya.
2 The following verses are interesting as they afford us a glimpse of a Hindu household some 2,000 years ago. We find here a curious list of domestic furniture and other things of common use.
* Or, scour my pots.
"^ Kasavaga = kaj'yapa, explained napita. The word is probably derived from the root kash 'to scrape.' According to 6"ilahka verses 5-6 refer to things used by monks and nuns.
^ Symplocos Racemosa, the bark of which is used in dyeing.
■^ This is a thin piece of bamboo or bark held between the teeth and with the left hand, and played by the right hand just like a Vi«a. (6'ilahka.)
^ Probably Costus Speciosus. ^ Tabernaemontana Coronaria.
'° Andropogon Muricatus.
face, baskets of bamboo wickerwork to put my things In! (8) ' Reach me the lip-salve, fetch the umbrella and slippers, the knife to cut the string, have my robe dyed bluish! (9) ' Give me the pot to cook the vegetables in, Myrobalans ^ the jar to fetch water in, the stick to paint the mark upon the forehead, the pin to apply collyrium (to the eyelids), or the fan when it is hot! (10) ' Fetch me the pincers ^ the comb, the ribbon to bind up the hair, reach me the looking-glass, put the tooth-brush near me! (i i) ' Fetch me areca-nut and betel, needle and thread, the chamber-pot, the winnowing basket, the mortar, the pot for liquefying natron^! (12) 'Give me the vessel (used in worshipping the gods^), the water-pot. Friend, dig a privy. Fetch the bow for our son, the bullock for the 6'rama- ;^era! (13) ' The small pot, the drum, and the ball of cloth for the boy (to play with). 6'rama;^a, the rainy season is at hand, look after the house and the stores! (14) ' (Fetch) the chair with woven twine seat ^ the wooden shoes « to walk on!' Pregnant women order ^ They are used in bathing.
2 To tear out the hair growing in the nose.
2 Used in India instead of soap for cleaning linen.
* ^andalaka, a copper vessel used in worship. The name was current in Mathura at the time when.S'ilahka wrote or the author from whose work he copied this remark.
^ See Grierson, Bihar Peasant Life, § 632.
« Paulla; either the wooden sandals or slippers made of "MnngTi grass.
their husbands about Hke slaves to fulfil their craving. (15) When a son, the reward (of their wedded life), is born, (the mother bids the father) to hold the baby, or to give it her. Thus some supporters of their sons have to carry burdens like camels. (16) Getting up in the night they lull the baby asleep^ like nurses; and though they are ashamed of themselves, they wash the clothes like washermen^. (17) This has been done by many men who for the sake of pleasures have stooped so low; they become the equals of slaves, animals, servants, beasts of burden — mere nobodies. (18) One should not mind the entreaties of women, but abstain from their friendship and company. These pleasures which are derived therefrom are called causes of blamable actions, (19) Restraining himself by the thought that these dangerous (pleasures) will not be to his benefit, a monk should abstain from women, and commit no unnatural crime ^. (20) A wise and learned monk whose soul is in a pure condition (Le^ya), will abstain from doing work for others; in thoughts, words, and actions he will bear all troubles. (21) The hero (of faith) who has vanquished sin and delusion, has said all this. A monk, therefore, whose soul is pure (and free from sins) should wander about till he reaches final liberation. (22) Thus I say.
^ ^ilanka gives a specimen of a lullaby without meaning and metre.
^ No itth'wi no pasu;« bhikkhil no sayapawiwa nili^^e^^a.
FIFTH LECTURE, description of the hells.
First Chapter.
1 once asked the Kevalin, the great sage^: What is the punishment in the hells? Knowing It, O saee, tell it me who do not know it! How do sinners go to hell? (i) When I thus questioned the illustrious Ka^yapa, the omniscient one ^ spoke as follows: I shall describe the truly insupportable pains where there is distress and (the punishment of) evil deeds. (2) Those cruel sinners who, from a desire of (worldly) life, commit bad deeds, will sink into the dreadful hell which is full of dense darkness and great suffering. (3) He who always kills movable and immovable beings for the sake of his own comfort, who injures them, who takes what is not freely given, who does not learn what is to be practised (viz. control); (4) The impudent sinner, who injures many beings without relenting ^ will go to hell; at the end of his life he will sink to the (place of) darkness; head downwards he comes to the place of torture. (5) They hear the cries of the punishers: Beat, cut, ^ I. e. Mahavira. Sudharman speaks to G^ambusvamin.
2 Asupanna = ajupra^;7a 'quickly comprehending.' I usually render this word ' intelligent,' when it is used of common monks.
28o SUTRAKi27TANGA.
split, burn him! The prisoners in hell lose their senses from fright, and do not know in what direction to run. (6) Going to a place like a burning heap of coals on fire, and being burnt they cry horribly; they remain there long, shrieking aloud. (7) Have you heard of the horrible (river) Vaitara;^!, whose cutting waves are like sharp razors ^? They cross the horrible Vaitara;^, being urged on by arrows, and wounded with spears. (8) The punishers pierce them with darts; they go in the boat, losing their memory; others pierce them with long pikes and tridents, and throw them on the ground. {9) Some, round whose neck big stones are tied, are drowned in deep water. Others again roll about in the Kadambavaluka (river)- or in burning chaff, and are roasted in it. (10) And they come to the great impassable hell, full of agony, called Asurya (i.e. where the sun does not shine), where there is great darkness, where fires, placed above, below, and all around, are blazing. (11) There, as in a cave, being roasted on the fire, he is burned, having lost the reminiscence (of his sins) and consciousness of everything else; always suffering (he comes) to that miserable hot place that is ever ready (for the punishment of evildoers) ^. (12) ^ 6'ilahka says that the water of this river is alkali and hot blood; compare Uttaradhyayana XIX, 59, above p. 95.
2 See the note on Uttaradhyayana XIX, 50, above p. 94, note i.
^ The last two lines recur in verse 2 1 with the only difference that there kasi;/a?« stands for kalu7/a;« in this place; yet the commentators offer a different explanation in the second place. In my translation I follow their interpretation both times.
There the cruel punlshers have Hghted four fires, and roast the sinners; they are roasted there Hke fishes put on the fire ahve. (13) The prisoners in hell come to the dreadful place called Santaksha;^a ^ (i.e. cutting), where the cruel punishers tie their hands and feet, and with axes in their hands cut them like wooden planks. (14) And they turn the writhing victims round, and stew them, like living fishes, in an iron caldron filled with their own blood, their limbs covered with ordure, their heads smashed. (15) They are not reduced to ashes there, and they do not die of their enormous pains; undergoing this punishment^, the miserable men suffer for their misdeeds. (16) And there in the place, where there is constant shivering, they resort to a large burning fire; but they find no relief in that place of torture; the tormentors torture them still ^ (17) There is heard everywhere the noise of painfully uttered cries even as in the street of a town. Those whose bad Karman takes effect (viz. the punishers), violently torment again and again those whose bad Karman takes effect also (viz. the punished). (18) They deprive the sinner of his life; I shall truly tell you how this is done. The wicked (punishers) remind by (similar) punishment (their victims) of all sins they had committed in a former life'. (19) Being killed they are thrown into a hell which is ^ Here and in similar places the commentators do not take the word as a proper name, but as an epithet. "^ Anubhaga.
^ Or, with burning fire they roast them. * See Uttaradhyayana XIX, 69 ff., above p. 96.
full of boiling filth. There they stay eating filth, and they are eaten by vermin. (20) And there is an always crowded, hot place, which men deserve for their great sins, and which is full of misery^ (The punishers) put them in shackles, beat their bodies, and torment them (by perforating) their skulls with drills. (21) They cut off the sinner's nose with a razor, they cut off both his ears and lips; they pull out his tongue a span's length and torment (him by piercing it) with sharp pikes. (22) There the sinners dripping (with blood) whine day and night even as the dry leaves of a palm-tree (agitated by the wind). Their blood, matter, and flesh are dropping off while they are roasted, their bodies being besmeared with natron. (23) Have you heard of the large, erected caldron of more than man's size, full of blood and matter, which is extremely heated by a fresh fire, in which blood and matter are boiling? (24) The sinners are thrown into it and boiled there, while they utter horrid cries of agony; they are made to drink molten lead and copper when they are thirsty, and they shriek still more horribly. (25) Those evildoers who have here forfeited their souls' (happiness) for the sake of small (pleasures), and have been born in the lowest births during hundred thousands of ' former years,' will stay in this (hell). Their punishment will be adequate to their deeds. (26) The wicked who have committed crimes will ^ Compare note on verse 12. The same lines recur in the next chapter, verse 13. The commentator gives the same explanation there as here.
atone for them, deprived of all pleasant and lovely objects, by dwelling in the stinking crowded hell, a scene of pain, which is full of flesh (&c.). (27) Thus I say.
Second Chapter.
I shall now truly tell you another kind of perpetual sufferine, how the sinners who have committed crimes suffer for the deeds they have done in their former lives, (i) Tying their hands and feet the (punishers) cut open their belly with razors and knives; taking hold of the mangled body of the sinner, they forcibly tear the skin off his back. (2) They cut off his arms at the armpits; they force his mouth wide open and scald it; they yoke the sinner to a car and drive him, and growing angry ^ they pierce his back with a goad. (3) The (sinners) walk over ground burning and glowing like red-hot iron; scorched they shriek horribly, being urged on with arrows ^ and put to a red-hot yoke. (4) The sinners are driven over slippery ground which is like a road of red-hot iron; in this dreadful place (the ministers of hell) make them go forward like slaves (beating them) with sticks. (5) Proceeding in this intolerable (hell) they are crushed by rocks tumbling down. There is the ^ Arussa = arushya, here and in a similar passage (verse 15) the commentators explain it, 'making him angry, exasperating him.' They have misunderstood rah aw si in the second line, rendering it rahasi; it is of course = rathe.
^ Usu = ishu, explained by aravijesha ' a kind of awl.'
284 SUTRAKi?7TANGA.
(caldron) Santapani^ where evildoers suffer for a long time. (6) They throw the sinners into caldrons and boil them; scalded they rise thence again; devilish crows ^ feed on them and (so do) other beasts having claws devour them. (7) There is a place of smokeless fire in the form of a pile ^ where (the sinners) greatly distressed shriek horribly; head downwards they are lacerated and cut into pieces with iron knives. (8) Tied up and skinned they are devoured by steelnebbed birds; it is the hell called Sa;;2^ivani, where life is long, and where men of an evil mind are tortured. (9) The (punishers) pierce them with sharp pikes as people do with a captured pig. Transfixed by a pike the (sinners) shriek horribly; suffering both (bodily and mentally) they feel nothing but pains. (10) There is a great place always on fire, where fires burn without fuel; there for a long time stay the evildoers shrieking aloud, (u) Setting on fire large piles, they thrust into them (a sinner) who will cry horribly; as butter thrown in the fire melts, so does the evildoer there. (12) And there is an always crowded, hot place which one deserves for one's great sins, and which is full of misery. There (the punishers) tie (the sinner's) ' Or, it is (the hell) called Santapani. My translation in the text agrees with -S'ilahka's interpretation.
^ Samusiyaw nama. This might also be rendered, 'called Samu/('X'/^rita,' But the commentators do not take samusiya for a proper name.
hands and feet, and belabour him with sticks hke an enemy. (13) They break the sinner's back with a weapon, and smash his skull with iron clubs; their bodies are split and sawn like a plank; and tortured with red-hot awls (the sinners) are subjected (to cruelties). (14) Cruel evildoers \ urged on with arrows, and put to work (by the punishers), carry burdens in the way of elephants; two or three (punishers) get on one (victim) and growing angry ^ hurt his vital parts. (15) The sinners are driven over the large, slippery, and thorny ground; tightly bound with straps^ they lose their senses; the revenging (punishers) cut them into pieces ^ and throw them about like a bali-sacrifice. (16) There is a dreadful mountain towering high up in the air, called Vaitalika ^, where the evildoers are tortured for more than a thousand hours. (17) Tortured, the sinners shriek, suffering day and night; in this horrid, great hell, which is full of implements of torture, they are put to a cruel death. (18) Full of wrath, like their enemies in a former life.
^ Ruddaasahukammi = raudra-asadhu-karma«a/z. Silahka thinks that the ministers of hell are meant; but then the verse will not construe.
^ See note on verse 3.
^ Vivaddhatappehiw, in a marginal gloss, explained: baddhva X-armabandhanaiy^. But it might also be vivrz'ddhatapai// ' under increased tortures.'
^ Vetaliya. The commentators render it vaikriya 'produced by magic,' and moreover explain the word as an epithet, not as a proper name.
286 s6trak/?7tanga.
(the punishers) crush them with hammers and clubs. With mangled bodies, and vomiting blood, they fall to the ground, head foremost. (19) There are the ever hungry \ savage, always wrathful, great jackals by whom the evildoers bound with shackles are devoured. (20) There is the dreadful, slimy river, which is always flowing and full of molten iron; in this very dreadful river (the sinners) must descend one by one -. (21) These pains are suffered without interruption by the sinner who stays there for a long time. There is no escape from the torture; he must, himself and alone, suffer the pains. (22) Whatever cruelty he has done in a former birth, the same will be inflicted on him in the Circle of Births. Having been born in an extremely miserable state of life, the sufferer experiences infinite pain. (23) A wise man hearing of these hells should not kill any living being in the whole world; believing in true doctrines and renouncing all property he should know the world, but not become a slave to it. (24) Knowing;- the endless Circle of Births ^ with reg^ard to animals, men, and gods, and the reward they will get; knowing all this, (a wise man) should wait for his decease, practising meanwhile self-control. (25) Thus I say.
^ Awasiya, ana^ita/^. This might also be taken as the name of the jackals.
SIXTH LECTURE, PRAISE OF MAHAvIrA.
6'rama;^as and Brahma;^as, householders and heretics, have asked (me): Who is he that proclaimed this unrivalled truly wholesome Law, which was (put forward) with true knowledge V (i) What was the knowledge, what the faith, and what the conduct of the GuatJ^iputra.? If you know it truly, O monk, tell us as you have heard it, as it was told you! (2) This wise and clever great sage possessed infinite knowledge and infinite faith. Learn and think about the Law and the piety of the glorious man who lived before our eyes ^! (3) This wise man had explored all beings, whether they move or not, on high, below, and on earth, as well as the eternal and transient things. Like a lamp he put the Law in a true light, (4) He sees everything; his knowledge has got beyond (the four lower stages) ^; he has no impurity; he is virtuous, of a fixed mind, the highest, the ^ The question is supposed to be addressed by Gambjjsvamin to Sudharman.
2 A'akkhupahe //nyassa = /l-akshu/^pathe sthitasya, literally, 'who stood (or stands) in the path of the eyes.' We are scarcely entitled to infer from this phrase that the author had actually seen Mahavira as tradition -would make us believe.
2 Abhibhuya-nawi. Concerning the five stages or kinds of knowledge, see above, p. 152. The Kevala knowledge is intended.
wisest in the whole world; he has broken from all ties; he is above danger and the necessity to continue life ^ (5) Omniscient, wandering about without a home, crossing the flood (of the Sa;;^sara), wise, and of an unlimited perception, without an equal, he shines forth (or he does penance) like the sun, and he illumines the darkness like a brilliant fire, (6) The omniscient ^ sage, Ka^yapa, has proclaimed this highest Law of the 6^inas; he, the illustrious one, is prominent (among men) like the thousandeyed Indra among the gods of heaven. (7) His knowledge is inexhaustible like the (water of the) sea; he has no limits and is pure like the great ocean; he is free from passion, unfettered, and brilliant like ^'akra, the lord of the gods. (8) By his vigour he is the most vigorous; as Sudar^ana (Meru), the best of all mountains, or as heaven, a very mine of delight, he shines forth endowed with many virtues. (9) (Meru) a hundred thousand yq^anas high, with three tiers ^, with the Pa;^^aga (-wood) as its flag, rising ninety-nine thousand yq^anas above the ground, and reaching one thousand below it; (10) It touches the sky and is immersed in the earth; round it revolve the suns ^; it has the colour of gold, and contains many Nandana (parks) ^; on it the Mahendras enjoy themselves, (i i) ^ To render anayu/^.
^ A sup an na = ai'upra^T/a, literally, 'quickly witted;' the word is usually explained by kevalin.
'• Kaw^aka, one of stone, one of gold, and one of turquoise.
^ As is well known the Cainas assume a plurality of suns.
•'' The names of these four parks are, according to the com- This mountain is distinguished by (many) names; it has the colour of burnished gold; it is the greatest of all mountains, difficult to ascend on account of its rocks; this excellent mountain is like a part of the earth on fire. (12) The king of mountains, standing in the centre of the earth, is seen in a pure light ^ like that of the sun. With such beauty shines forth this manycoloured, lovely (mountain), which is crowned with radiance. (13) Thus is described the glory of mount Sudar^ana, the great mountain; similar to it is the 6'rama;/a Gfldit7^iputr3., who is noble, glorious, full of faith, knowledge, and virtue. (14) As Nishadha- is the best of long-stretched mountains, and Ru/^aka of circular ones, so is he (Mahavira) among sages the wisest in the world, according to the declaration of the wise ones. (15) After having taught the highest Law he practised the highest contemplation ■% which is the purest of pure, pure without a flaw, thoroughly white (as it were) like mother-of-pearl and the moon. (16) Having annihilated all his Karman, the great sage by his knowledge, virtue, and faith reached mentary, 6'alavana, Nandanavana, Saumanasavana, and Pa7/rt'aka (or Pa;/fl'uka) vana. The first is at the foot of Meru, the second 500 yo^anas above it, the third 62,000 above the second, and the fourth 36,000 above the last, i. e. at the very top.
te^as.
2 Nishadha and Ru^-aka are two fabulous chains of mountains situated beyond (zambudvipa.
» This is the jukla dhyana. As j-ukla, which I translate 'pure,' originally means 'while,' the comparison with the moon is natural in the original.
[45] U the insurpassable, highest perfection, a state which has a beginning but no end. (17) As the K^almah, in which the Supan^a^ gods take their dehght, is most famous among trees, as Nandana is among parks, so is the Omniscient most famous through his knowledge and virtue. (18) As thunder is the loudest of sounds, as the moon is the most glorious of heavenly bodies, as sandal is the best of perfumes, so of monks is he who had renounced all wishes or plans. (19) As (the ocean on which sleeps) Svayambhu is the best of seas, as Dhara;^endra is the best of Nagas, as the juice of sugarcane is, as it were, the flag of juices, so is he (Mahavira) the flag of monks by his austerities. (20) As Airava7^a is the best of elephants, the lion of beasts, Gariga of rivers, as Garurt^a, Ve;mdeva -, is the best of birds, so is 6^/7atr/putra the best of those who have taught the Nirva/^a. (21) As Vishvaksena '^ is the most famous of warriors, as the lotus is the best of flowers, as Dantavakra is the best of Kshattriyas, so Vardhamana is the best of sages. (22) As giving safety is the best of gifts, as the best of true speeches is that which causes no dis- ' They belong to the Bhavanapatis, see above, p. 225.
^ The commentator says that Ve;/udeva is another name of Garufl'a. Vewu stands perhaps for vewhu = vish;/u; but I do not know that Garu</a ever was directly identified with Vishwu.
'"" Visasena. Vishvaksena is a name of Kr/sh/za. The commentators make Vijvasena of Visasewa, and seem to take it as a synonym of /^akravartin or universal monarch. Dantavakra is mentioned in mv ' Ausgewahlle Erzahlungen,' p. 35, line 36.
tress, as chastity is the highest of austerities, so is the ^'rama^za G 7l3.tr iputr a. the highest of men. (23) As the Lavasaptamas ^ are the highest of those gods who hve very long, as the palace Saudharman is the best of heavenly abodes, as Nirva;^a is the chief object of the Law, so there is no wiser man than 6^;^at;'/putra. (24) He (bears everything) like the earth; he annihilates (his Karman); he is free from greed; he, the Omniscient, does not keep store (of anything); he has crossed the ocean of life like the sea: he, the Hero, who grants protection to all, and whose perception is infinite. (25) Having conquered the passions which defile the soul: wrath, pride, deceit, and greed, the Arhat, the great sage, does not commit any wrong, nor does he cause it to be committed. (26) He understood the doctrines of the Kriyavadins, of the Akriyavadins, of the Vainayikas, and of the A^;Hnavadins ^; he had mastered all philosophical systems, and he practised control as long as he lived. (27) He abstained ^ from women, and from eating at night, he practised austerities for the removal of pain, he knew this world and that beyond; the lord renounced^ everything at every time. (28) Having heard and believing in the Law, which ' The commentator identifies them with tlie fifth class of Anuttara gods (see Uttaradhyayana XXXVI, 215, above p. 227), and explains the name by saying ' if they lived seven lavas longer, they would reach perfection.'
"^ Concerning these four principal heresies see note on Uttaradhyayana XVIII, 23, above p. 83.
^ Variya, literally 'forbade.'
has been proclaimed and taught by the Arhat, and has been demonstrated with arguments, people will either make an end of their mundane existence, or they will become like Indra, the king of gods. (29) Thus I say.
SEVENTH LECTURE, DESCRIPTION OF THE WICKED.
Earth, water, fire, wind; grass, trees, and corn; and the movable beings, (viz.) the oviparous, viviparous, those generated from dirt, and those generated in fluids^; (i) These classes (of living beings) have been declared (by the C'inas); know and understand that they (all desire) happiness; by (hurting) these beings (men) do harm to their own souls, and will again and again be born as one of them, (2) Every being born high or low in the scale of the living creation, among movable and immovable beinas, will meet with its death. Whatever sins the evildoer commits in every birth, for them he must die^ (3) ^ The last two classes are, according to the commentators, (i) lice, bugs, &c.; (2) beings like cotton threads in thick milk, sour barley gruel, &c. Apparently vibrios are meant.
2 Mi^^ati =miyate. Another rendering offered by 6'ilahka is ' he will be filled (by Karman).'
In this world or in the next (the sinners suffer themselves what they have inflicted on other beings), a hundred times, or (suffer) other punishment. Living in the Sa;;^^sara they ever acquire new Karman, and suffer for their misdeeds. (4) Some leave their mother and father to live as 6^rama/^as, but they use fire; (the prophet) says: ' People are wicked who kill beings for the sake of their own pleasure.' (5) He who lights a fire, kills living beings; he who extinguishes it, kills the fire. Therefore a wise man who well considers the Law, should light no fire. (6) Earth contains life, and water contains life; jumping (or flying) insects fall in (the fire); dirtborn vermin ^ (and beings) living in wood: all these beings are burned by lighting a fire. (7) vSprouts are beings possessed of natural development^, their bodies (require) nourishment, and all have their individual life. Reckless men who cut them down out of regard for their own pleasure, destroy many living beings. (8) By destroying seeds, when young or grown up, a careless man does harm to his own soul. (The prophet) says: ' People are wicked who destroy seeds for the sake of their own pleasure.' (9) ^ Viz. insects originated in dung, &c. used as fuel.
2 Vilambaga; the commentators in explanation of this word say that plants, like men, go through all states of development, youth, ripe age, old age, &c. I think vilambaga is derived from vi^ambaka, they imitate (the development of animals). For if I understand 6'ilahka aright, a plant contains a great many bhiitas or beings, each localised in a certain part of the plant, as roots, &c. This is, according to him, the meaning of pu^^osiyawi, rendered in the text ' have their individual life.'
294 S^TRAKiJ/TANGA.
Men die as embryos, or as babies who do not yet talk, or who do so already; other men, as boys wearing five tufts of hair \ or as youths, or in middle age: at the expiration of their life all leave the body and die. (lo) Wake up, men! If we look at the dangers (to which he is exposed) a fool has not much chance to obtain human birth; always suffering like men in fever, people will go to utter misery, (i i) Some say that perfection is reached by abstaining from the seasoner of food (viz. salt) ^ others by the use of cold water (i.e. by ablutions) ^ others again by (tending) a fire '^. (12)