They know the past, present, and future ways of the world; they are leaders of other men, but follow no leader; they are awakened, and put an end to mundane existence. (16) Averse to injury of living beings, they do not act, nor cause others to act. Always restraining them- ^ Kay a. The commentators explain this word as denoting the earth-bodies, &c., but from the context it will be seen that it refers to Asuras and Gandharvas, and must be translated by 'troops.'
2 Pud/16 siya = pr/thak jrita/^; according to ^ilahka, prz'thivyajrita^. This expression is generally used to denote the lower order of beings.
^ To render bhavagahana.
selves, those pious men practise control, and some become heroes through their knowledge. (17) He regards small beings and large beings, the whole world as equal to himself; he comprehends the immense world, and being awakened he controls himself among the careless. (18) Those who have learned (the truth) by themselves or from others, are able (to save) themselves and others. One should always honour a man, who is like a light and makes manifest the Law after having well considered it. (19) He who knows himself and the world; who knows where (the creatures) go, and whence they will not return; who knows what is eternal, and what is transient; birth and death, and the future existences of men; (20) He who knows the tortures of beings below (i. e. in hell); who knows the influx of sin and its stoppage^; who knows misery and its annihilation, — he is entitled to expound the Kriyavada ^, (21) Being not attached to sounds and colours, indifferent to tastes and smells, not desiring life nor death, guarded by control, and exempt from the Circle (of Births). (22) Thus I say.
^ Asrava and sawvara.
"^ It is evident that the Cainas considered themselves Kriyavadins. I had overlooked this passage when penning the note on p. 83.
sCTRAKi^/TANGA.
THIRTEENTH LECTURE, THE REAL TRUTH.
I shall now expound, in accordance with truth, the various qualities of men; I shall explain the virtue and peace of the good, the vices and the unrest of the wicked, (i) Having learned the Law from men who exert themselves day and night, from the Tathagatas \ they neglect the conduct in which they had been instructed, and speak rudely to their teacher. (2) Those who explain the pure doctrine according to their individual opinion, falsify it in repeating (it after their teachers); those who speak untruth from pride of knowledge, are not capable of many virtues. (3) Those who on being questioned conceal the truth, defraud themselves of the real good. These bad men who believe themselves eood and are full of deceit, will go to endless punishment. (4) He who is of a wrathful disposition and calls everything by its true name^, who renews a composed quarrel, will, like a blind man groping his way with ^ According to the commentators, G^aina teachers, inclusive of the schismatical ones, are intended. Tathagata is a synonym of Tirthakara and Buddha; but it is less frequently used by the (rainas than by the Bauddhas with whom it is of very common occurrence.
a Stick, do harm to himself, being still subject to passion and possessing evil Karman. (5) He who is quarrelsome and talks improperly, is not impartial nor beyond the reach of deceit '; but he who executes the commands (of his teacher) and controls himself, sees nothing but the truth and is exempt from deceit. (6) He who conforms to admonitions however many he receives, is kindly spoken, subtile, manly, noble, and a well-doer; (such a man) is impartial and beyond the reach of deceit. (7) He who believes himself rich in control, or inconsiderately vaunts his knowledge, or fancies himself purified by austerities, will look upon other men as shadows. (8) He is always turned round by delusion, and has no place in the Gotra where the Vow of Silence is practised (viz. in the 6^aina church), who not being awakened puts himself forward in order to gain honours through something different from control. (9) A Brahma/^a or Kshattriya by birth, a scion of the Ugra^ race or a hiM/iavi^, who enters the order eating alms given him by others, is not stuck up on account of his renowned Gotra. (10) His pedigree on his mother's and on his father's ^ Concerning the Ugras, see above, p. 71, note 2.
^ L.ekk/ia.i. According to the Gainas the Li^Mavi and IMallakis were the chiefs of K&si and Ko^ala. They seem to have succeeded the Aikshvakas, who ruled there in the times of the Ramayawa. The LiX'y^/^vis became a powerful race, who held the supreme power in Eastern India during many centuries after the beginning of our era.
side will be of no use to him, nothing will but right knowledge and conduct: when after becoming a monk he acts like a householder, he will not succeed in obtaining final Liberation, (ii) If a poor monk subsisting on the meanest food is attached to vanities, desires fame, and not being awakened, (makes his monkhood) a means of subsistence, he will suffer again and again (in the Circle of Births). (12) A monk, who is eloquent, speaks very well, has bright ideas, is clever, possesses a fine intellect, and has purified his soul, may (perhaps) despise other men on account of his intellect. (13) Thus an intelligent monk who puts himself forward, has not yet realised carefulness; or rather he is a weak-minded man who elated by his success blames other men. (14) A monk should combat pride of genius, pride of sanctity, pride of birth, and (pride of good) living, which is enumerated as the fourth; such a man is wise and of the right stuff, (i 5) The wise leave off these kinds of pride, the pious do not cultivate them; the great sages are above all such things as Gotra (&c.), and they ascend to the place where there is no Gotra at all (viz. to Moksha). (16) A monk who looks upon his body as on a corpse and fully understands the Law, will on entering a village or a town distinguish between what may be accepted and what may not, and will not be greedy of food or drink. (17) A monk having conquered aversion to control and delight in sensual objects, living in company with many brethren or leading a single life, should silently repeat to himself: ' A man must come and go (according to his Karman) alone ' (i. e. without deriving any help from others). (i8) Knowing it by intuition or having learned it from others, one should teach the Law which is a benefit to men; the pious are not given to blameable sinful practices. (19) If (a monk preaches the Law to some one) whose disposition he has not ascertained, that man, not believing (what he is taught), will become angry, and may wound him in a way that will shorten or end his life. When he knows their disposition, he (may teach) others the truth. (20) A wise man by suppressing his Karman and his will should renounce his interest in everything else. (For) through the objects of sight (i.e. senses) which are causes of danger, men come to harm. Knowing the truth with regard to movable and immovable beings (a monk should exert himself) ^ (21) Not desiring honour or fame, he should saynothing to anybody either to please or to irritate him. Avoiding all evils, a monk should without embarrassment and passion (preach the Law). (22) Well considering (his duties) in accordance with truth, abstaining from doing injury to living beings, not desiring life nor death, he should wander about released from the Circle (of Births). (23) Thus I say.
^ Tlie commentators make out the following meaning: A wise (preacher) should ascertain (his hearers') occupations and inclinations, and then (try to) better their evil disposition. Through the objects of sight which are causes of danger, men are led astray. A wise man knowing (the disposition of his hearers should preach the Law which is wholesome) to all living beings whether they move or not.
FOURTEENTH LECTURE, THE NIRGRANTHA.
He who has given up all worldly ties and is instructed in our creed, should practise chastity, exerting himself; obeying the commands (of his teacher) he should make himself well acquainted with the conduct; a clever (monk) should avoid carelessness, (i) As (birds of prey), e. g. /^//afikas, carry off a fluttering young bird whose wings are not yet grown, when it attempts to fly from the nest, but is not able to do so, because it is too young and its wings are not yet grown; (2) Just as they carry off a young bird whose wings are not yet grown, so many unprincipled men will seduce a novice who has not yet mastered the Law, thinking that they can get him in their power, when they have made him leave (the G^ikkhd) ^ (3) A good man should long to live with his teacher in order to perform his duties", knowing that he who does not live with his teacher will not put an end to his mundane existence. Making manifest ^ Nissariya?« = ni//saritam. I follow in the text ihe interpretation of the commentators. But I think that instead of mannamawa we must read, as in the preceding verse, mannamawaw; and translate: believing himself rich in control (vasima?//) though he be still wanting in strength (nissariyaw).
^ Samahiz/z.
the conduct of the virtuous, an intelhgent (monk) should not leave the (company of his teacher). (4) (A monk) who complies with the rules for Yatis ^ as regards postures, lying down, sitting, and exertion, who is thoroughly acquainted with the Samitis and Guptis, should in teaching others explain each single (point of conduct). (5) Whether he hears (pleasant) sounds or dreadful ones, he should not allow himself to be influenced by them, and persevere in control; nor should a monk be sleepy or careless, but by every means he should get rid of doubts. (6) If admonished by a young or an old monk, by one above him or one of equal age, he should not retort against him -, being perfectly free from passion; for one who is (as it were) carried away (by the stream of the Sa;/^sara), will not get to its opposite shore. (7) (He should not become angry) if (doing anything wrong) his own creed is quoted against him by a heretic, or if he is corrected by (somebody else) be he young or old, or by a female slave engaged in low work or carrying a jar, or by some householder. (8) He should not be angry with them nor do them any harm, nor say a single hard word to them, but he should promise not to commit the same sin again; for this is better than to do wrong. (9) As to one who has lost his way in the wood, others who have not, (show it, thus some) teach the ^ Susadhuyukta.
^ Sammaw tayawi thirato na-^hhigakk/ie. I translate according to the commentators, as I am unable to understand the words in the text.
path which Is salutary to men. Therefore (he should think): this is for my good that those who know put me right. (10) Now he who has lost his way should treat with all honour him who has not. This simile has been explained by the Prophet. Having learned what is right one should practise it. (11) As a guide in a dark night does not find the way since he cannot see it, but recognises the way when it has become light by the rising of the sun; (12) So a novice who has not mastered the Law, does not know the Law, not being awakened; but afterwards he knows it well through the words of the 6^inas, as with his eye (the wanderer sees the way) after sunrise. (13) Always restrained with regard to movable and immovable beings which are on high, below, and on earth, (a monk) should wander about entertaining no hostile thoughts (towards them) and being steadfast (in control). (14) At the right time he may put a question about living beings to a well-conducted (monk), who will explain the conduct of the virtuous; and what he hears he should follow and treasure up in his heart, thinking that it is the doctrine of the Kevalins. (15) Living in this (company of the teacher) and protecting (himself or other beings) in the three ways (viz. in thoughts, words, and acts), he (gets) peace and the annihilation (of sins) as they say. Thus speak those who know the three worlds, and they do not again commit faults! (16) A monk by hearing the desired Truth gets bright ideas and becomes a clever (teacher); desiring the highest good and practising austerities and silence, he will obtain final Liberation (living on) pure (food). (17) Those who having investigated the Law expound it, are awakened and put an end to mundane existence; able to liberate both (themselves and others), they answer the well -deliberated questions. (i8) He does not conceal (the truth) nor falsify it; he should not indulge his pride and (desire for) fame; being wise he should not joke, nor pronounce benedictions. (19) Averse to injury of living beings, he does not disgrace his calling ^ by the use of spells; a good man does not desire anything from other people, and he does not give utterance to heretical doctrines. (20) A monk living single should not ridicule heretical doctrines, and should avoid hard words though they be true; he should not be vain, nor brag, but he should without embarrassment and passion (preach the Law). (21) A monk should be modest^ though he be of a fearless mind; he should expound the Syadvada^ he should use the two (permitted) kinds of speech *, living among virtuous men, impartial and wise. (22) He who follows (the instruction) may believe something untrue; (one should) kindly (tell him) ' It is thus or thus.' One should never hurt him by * Gotra, explained by maun a. ^ Sahki^^iya = jahkyeta.
3 Vibha^yavada. The saptabhahginaya or seven modes of assertion are intended by the expression in the text. See Bhandarkar, Report, 1883-84, p. 95.
* See above, p. 304, note 4. The first and fourth kinds of speech are here intended.
outrageous language, nor give long-winded explanations of difficult passages. (23) (If the pupil does not understand his short explanation), he should explain at greater length. When the pupil has heard it, he will correctly understand the Truth. A monk should utter pure speech, which is in accordance with the creed (of the 6^inas), and should declare the distinction of sin. (24) He should well learn the (sacred texts) as they have been revealed; he should endeavour (to teach the creed), but he should not speak unduly long. A faithful man who is able to explain the entire creed ^ will not corrupt the faith. (25) He should not pervert nor render obscure (the truth); he should fabricate neither text nor meaning, being a saviour; being devoted to the Teacher and considering well his words, he delivers faithfully what he has learned. (26) He who correctly knows the sacred texts, who practises austerities, who understands all details of the Law, who is an authentic interpreter, clever, and learned — such a man is competent to explain the entire creed. (27) Thus I say.
^ Samahi = samadhi.
FIFTEENTH LECTURE, THE YAMAKAS ^ What is past, present, and to come, all this is known to the Leader, the Saviour, who annihilates the hindrances to right faith, (i) The annihilator of doubt knows the incomparable (Law); he, the expounder of the incomparable (Law), is not inclined towards this or that (heretical doctrine). (2).
On this or that (article of the creed he has) the correct opinion; hence he is rightly called a true (man); he who always possesses the truth, is kind towards his fellow-creatures. (3) Towards your fellow-creatures be not hostile: that is the Law of him who is rich in control; he who is rich in control renounces everything, and in this (world meditates on the) reflections on life ^. (4) ^ This lecture has been named from its opening words ^amaiyam, which also means, consisting of yamakas (compare Journal of the German Oriental Society, vol. xl, p. 10 1). For in this lecture each verse or line opens with a word repeated from the end of the preceding one. This artifice is technically called jr/hkhala-yamaka, or chain-yamaka, a term which seems to be contained in another name of our lecture, mentioned by the author of the Niryukti (verse 28), viz. adaniya-sahkaliya. For sahkaliya is the Prakr/t for jrznkhala (e.g. in our text I, 5, 2, 20), though,5'ilahka here renders it wrongly sahkalita; and adaniy a by itself is used as a name of our lecture.
^ These are the twelve bhavanas or meditations on the vanity of life and the world in general, and on the excellence of the Law, &c.
He whose soul is purified by meditating on those reflections is compared to a ship in water; like a ship reaching the shore he gets beyond misery. (5) A wise man gets beyond it who knows the sins of this world; sinful acts are got rid of by him who does not undertake any new acts. (6) He who does not undertake new acts does not acquire Karman.and he verily understands (Karman); understanding it he becomes a Great Hero ^, who is not born (again) and does not die. (7) A Great Hero, who has no Karman, does not die. — As the wind extinguishes a light, (so he puts down) the lovely women in this world. (8) Those men whom women do not seduce, value Moksha most; those men are free from bondage and do not desire life. (9) Turning from worldly life, they reach the goal by pious acts; by their pious acts they are directed (towards Liberation), and they show the way to others. (10) The preaching of the Law (has different effect) on different creatures; he who is rich in control, is treated with honour '-, but does not care for it; he exerts himself, subdues his senses, is firm, and abstains from sexual intercourse. (11) (He should not yield to temptations as a pig which) is decoyed by wild rice, being proof against sins, and free from faults. Being free from faults he always ^ Mahavira.
2 Piiyawasae, explained by pfi^ana-asvadaka. I should prefer pu^a-na^aka, who abolished the worship of gods, in which case the following word awasae = an-a^aya might be rendered: he makes no plans.
subdues his senses, and has reached the incomparable cession of Karman^ (12) Knowing the incomparable (control), he should not be hostile towards anybody, in thoughts, words, or deeds, having eyes (to see everything). (13) He truly is the eye of men who (dwells so to speak) on the end ^ of desire; on its end (i. e. edge) glides the razor, on its end (i. e. rim) rolls the wheel. (14) Because the wise use the ends (of things, i. e. bad food, &c.), they are called ' makers of an end ' here. Here in the world of men we are men to fulfil the Law. (15) In this creed which surpasses the w^orld, (men) become perfected saints or gods, as I have heard; and I have heard that outside the rank of men this is not so ^. (16) Some (heretics) have said that they (viz, the gods) put an end to misery ^; but others (6^ainas) have repeatedly said that this (human) body is not easily obtained. (17) To one whose soul has left (human life), it is not easy again to obtain Instruction (in the Law), nor is such a mental disposition which they declare appropriate for adopting the Law ^ (18) How can it even be imagined that he should ^ Sandhipatte. Sandhi is explained Karmavivaralaksha-«am bhavasandhim.
^ There is a play on the word 'end' in this and the next verse which to a modern mind savours more of the absurd than the profound.
' Perfection cannot be obtained by other creatures than men.
* I. e. reach final beatitude.
^ The words as they are preserved do not construe; the meaning, however, must have been about what I have given in the translation.
2)2,2 SUTRAKiJZTANGA.
be born again, who professes the pure, complete, unparalleled Law, and is a receptacle of the unparalleled Law? (19) How could the wise Tathagatas be born again, the Tathagatas who engage in no undertakings, the supreme, the eyes of the world? (20) And there has been declared by the Ka^^yapa the supreme condition \ by realising which some happy and wise men reach excellence. (21) A wise man who has gained strength (in control) which leads to the expiation of sins, annihilates his former works, and does not do new ones. (22) The Great Hero does no actions which are the effects of former sins. By his actions he is directed (towards Moksha), abstaining from works which are entailed by birth ^. (23) That which all saints value highly (viz. control), destroys the thorn (viz. Karman); practising it some have been liberated, and others have become gods. (24) There have been wise men, and there will be pious men, who having come to the end and made manifest the end of the incomprehensible path, have been liberated. (25) Thus I say.
' Viz. control.
^ Gawzmaya;/;. The commentators explain it yan ma tarn; but I think it is =^anma^am.
SIXTEENTH LECTURE, THE SONG^ Now the Venerable One said: He who thus subdues his senses, who is well qualified (for his task) ^ and abandons his body, is to be called a Brahma;^a, a KSrama;^a, a Bhikshu, a Nirgrantha. (The pupil) replied: Why is he who thus subdues his senses, who is well qualified (for his task) and abandons his body, to be called a Brahma;/a, a KS'rama/^a, a Bhikshu, a Nirgrantha? Tell this, O great sage! (i) He is a Brahma;/a for this reason that he has ceased from all sinful actions, viz. love, hate, quarrel, calumny, backbiting, reviling of others, aversion to control, and love of pleasures, deceit, untruth, and the sin of wrong belief; that he possesses the Samitis, always exerts himself, is not angry, nor proud. (2) He is a Sr3.md.71a for this reason that he is not hampered by any obstacles, that he is free from desires, (abstaining from) property, killing, telling lies, and sexual intercourse; (and from) wrath, pride, deceit, greed, love, and hate: thus giving up every passion that involves him in sin, (such as) killing of beings. (Such a man) deserves the name of a ^'rama/z^a, who subdues (moreover) his senses, is well qualified (for his task), and abandons his body. (3) ^ G aha = gat ha. In this lecture, which is in prose as regards form and contents, there is nothing that could justify the title given it.
^ Davie = dravya.
He is a Bhikshu for this reason that he is not conceited, but modest, and obedient (to his Guru), that he subdues his senses, is well qualified (for his task), and abandons his body, that he sustains all troubles and calamities, that he practises with a pure mind the (prescribed) conduct, exerts himself well, is steadfast, and eats but a moderate quantity ^ of food which is given him by others. (Such a man) deserves the name of a Bhikshu. (4) He is a Nirgrantha for this reason that he is single 2, knowing the absolute (atman), awakened, proof against sins, well disciplined; that he possesses the Samitis and equanimity, knows the true nature of the Self, is wise, has renounced the causes of sin both (objectively and subjectively^), does not desire honour, respect, and hospitality, but searches and knows the Law, endeavours to gain Liberation, and lives restrained. (Such a man) deserves the name of a Nirgrantha, who subdues his senses, is well qualified (for his task), and abandons his body. (5) Know this to be thus as I have told you, because I am the Saviour. (6) Thus I say.
^ Sa7«khaya. The commentator takes this word as a gerund and explains it: knowing (the vanity of the world). ■^ Eka, i.e. free from love and hate. ^ Dravyato bhavataj ko..
SECOND BOOK' FIRST LECTURE-, THE LOTUS.
O long-lived (Cambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ' the Lotus.' The contents of it are as follows: ( I ) There is a lotus-pool containing much water and mud, very full and complete, answering to the idea (one has of a lotus-pool), full of white lotuses, delightful, conspicuous, magnificent, and splendid. (2) And everywhere all over the lotus-pool there grew many white lotuses, the best of Nymphaeas, as we are told, in beautiful array, tall, brilliant, of fine colour, smell, taste, and touch, (&c., all down to) splendid. (3) And in the very middle of this lotus-pool there grew one big white lotus, the best of Nymphaeas, ^ With the exception of the fifth and sixth lectures, the whole Book (jTutaskandha) is in prose. I have adhered to the subdivision of the lectures exhibited in the Bombay edition, which, on the whole, agrees with that of most MSS.
^ The lectures of this Book are called, according to the Niryukti, Great (maha) Lectures.
336 SUTRAKi27TANGA.
as we are told, in an excellent position, tall, (&c., all down to) splendid. (4) [j^ 3 and 4 are to be repeated with the word ' all ' or ' whole ' added to ' lotus-pool ' \] (5) Now there came a man from the Eastern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus, (&c., as above). Now this man spoke thus: ' I am a knowing, clever, wellinformed, discerning, wise, not foolish man, who keeps the way, knows the way, and is acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of all Nymphaeas.' Having said this the man entered the lotus-pool. And the more he proceeded, the more the water and the mud {seemed to) extend. He had left the shore, and he did not come up to the white lotus, the best of Nymphaeas, he could not get back to this bank, nor to the opposite one, but in the middle of the lotus-pool he stuck in the mud. (6) This was the first man. Now (we shall describe) the second man. There came a man from the Southern quarter to the lotus-pool, and standing on the bank of it he saw that one big white lotus (&c., all as above). There he saw one man who had left the shore, but had not come up to the white lotus, the best of Nymphaeas, who could not get back to his bank, nor to the opposite one, but stuck in the mud in the middle of the lotus-pool. Now the second man spoke of the first man thus: ' This man is not knowing, not clever, (&c., see above, all down to) not acquainted with the direction and bent ^ In the text the words savvavanti ka J!Z?n are prefixed to the text of §§ 3 and 4. I give the explanation of ^ilahka.
of the way.' For that man said: ' I am a knowing, (&c., all down to) I shall fetch that white lotus, the best of Nymphaeas.' But this white lotus, the best of Nymphaeas, cannot be got in the way this man tried. (7) ' However, I am a knowing, clever, (&c., all down to the end of the paragraph) he stuck in the mud.' This was the second man. (The same thing happened to a third and a fourth man, who came from the Western and Northern quarters respectively, and saw two and three men respectively sticking in the mud. Some MSS. give the story at length, others abbreviate it.) (8, 9) Now a monk living on low food and desiring to get to the shore (of the Sa;;2sara), knowing, clever, (&c., all down to) acquainted with the direction and bent of the way, came to that lotus-pool from some one of the four quarters or from one of the intermediate points (of the compass). Standing on the bank of the lotus-pool he saw the one big white lotus, (&c., as above). And he saw there those four men who having left the shore, (&c., all as above) stuck in the mud. Then the monk said: ' These men are not knowing, (&c,, all down to) not acquainted with the direction and bent of the way; for these men thought: We shall fetch that white lotus, the best of Nymphaeas. But this white lotus, the best of Nymphaeas, cannot be got in the way these men tried. I am a monk living on low food, (&c., all down to) acquainted with the direction and bent of the way. I shall fetch that white lotus, the best of Nymphaeas.' Having said this the monk did not enter the lotus-pool; but standing on the bank of it he raised his voice: ' Fly up, [45] z 338 SUTRAKTJ/TANGA O white lotus, best of Nymphaeas! ' And the white lotus, the best of Nymphaeas, flew up. (10) I have told you, O long-lived ^'rama/^as, a simile ^• you must comprehend the meaning of it^. The Nirgrantha monks and nuns worshipped and praised the Venerable Ascetic Mahavira, and then spoke thus: ' You have told, O long-lived ^Srama^^a, the simile, but we do not comprehend its meaning, 0 long-lived ^'rama/^a! ' The Venerable Ascetic Mahavira addressed the crowd of Nirgrantha monks and nuns, and spoke thus: Ah, you long-lived 6'rama;^as! I shall tell, declare, explain, expound, and demonstrate it with its meaning, reasons, and arguments. Thus I say: (11) 1 spoke of the lotus-pool. Meaning Karman I spoke of the water. Meaning pleasures and amusements I spoke of the mud. Meaning people in general I spoke of those many white lotuses, the best of Nymphaeas. Meaning the king I spoke of the one big white lotus, the best of Nymphaeas. Meaning heretical teachers I spoke of those four men. Meaning the Law I spoke of the monk. Meaning the church^ I spoke of the bank. Meaning the preaching of the Law I spoke of (the monk's) voice. Meaning Nirva/^a I spoke of (the lotus') flying up. Meaning these things, O long-lived 6'rama;/as, I told this (simile). (12) ^ Nae = ^«atam, literally, that which is known.
^ In the text the sentence closes with bhante, a word frequently used in addressing members of the order.
^ These words are in the original repeated in each of the following sentences. I drop them in the translation.
* Appaha//u = atmany ahrz'tya, literally, having in my mind.
° Dharmatirtha.
Here in the East, West, North, and South many men have been born according- to their merit, as inhabitants of this our world, viz. some as Aryas, some as non-Aryas, some in noble families, some in low families, some as big men, some as small men, some of good complexion, some of bad complexion, some as handsome men, some as ugly men. And of these men one man is king, who is strong like the great Himavat, Malaya, Mandara, and Mahendra mountains, (&c., all down to) who governs his kingdom in which all riots and mutinies have been suppressed ^ And this king had an assembly of Ugras ^ and sons of Ugras, Bhogas ^ and sons of Bhogas, Aikshvakas and sons of Aikshvakas, Gfls-tris and sons of Gna.trzs, Kauravas and sons of Kauravas, warriors and sons of warriors, Brahma^^as and sons of Brahma/^as, hi^^/iavis and sons of Li/^/v^avis, commanders and sons of commanders, generals and sons of generals. (13) And of these men some one ^ is full of faith. Forsooth, the KSrama;/as or Brahma;^as made up their mind to go to him. Being professors of some religion (they thought) ' We shall teach him our religion.' (And they said)': ' Know this, dear sir, that we explain and teach this religion well. (14) 'Upwards from the soles of the feet, downwards ' This is one of the varwaka or typical descriptions which are so frequent in the canonical books. The full text is given in the Aupapatika Sutra, ed. Leumann, § 11, p. 26 f. Of the many meanings the word varwaka may have, 'masterpiece' seems the one in which it must be taken here. Many varwakas are, partly at least, composed in a curious metre which I have named Hypermetron, see Indische Studien, vol. xvii, pp. 389 flf.
'^ Concerning the Ugras and Bhogas compare note 2 on p. 71.
^ Apparently the king is meant.
from the tips of the hair on the head, within the skin's surface is (what is called) Soul ^, or what is the A same, the Atman. The whole soul lives; when this (body) is dead, it does not live. It lasts as long as the body lasts, it does not outlast the destruction (of the body). With it (viz. the body) ends life. Other men carry it (viz. the corpse) away to burn it. When it has been consumed by fire, only dovecoloured bones remain, and the four bearers return with the hearse to their village. Therefore there is and exists no (soul different from the body). Those who believe that there is and exists no (such soul), speak the truth. Those who maintain that the soul is something different from the body, cannot tell whether the soul (as separated from the body) is long or small, whether globular or circular or triangular or square or sexagonal or octagonal or long, whether black or blue or red or yellow or white, whether of sweet smell or of bad smell, whether bitter or pungent or astringent or sour or sweet, whether hard or soft or heavy or light or cold or hot or smooth or rough. Those, therefore, who believe that there is and exists no soul, speak the truth. Those who maintain that the soul is something different from the body, do not see the following (objections): (15) ' As a man draws a sword from the scabbard and shows it (you, saying): " Friend, this is the sword, and that is the scabbard," so nobody can draw (the soul from the body) and showit(you, saying): " Friend, this is the soul, and that is the body," As a man draws a fibre from a stalk of Mu^l^a grass and shows it (you, saying): " Friend, this is the stalk, and that is the fibre; " or takes a bone out of the flesh, or the ' Giva.
seed of Amalaka^ from the palm of his hand, or a particle of fresh butter out of coagulated milk, and shows you both things separately ^; or as he presses oil from the seed of Atasi ^ and shows the oil and oilcake separately, or as he presses the juice from the sugar-cane, and shows the juice and the molasses^ separately, so nobody can show you the soul and the body separately. The same applies also when fire is churned from Ara;^i-wood. Those who believe that there is and exists no soul, speak the truth. Those who say that the soul is different from the body, are wrong.' (16) This murderer says: ' Kill, dig, slay, burn, cook, cut or break to pieces, destroy! Life ends here; there is no world beyond.'
These (Nastikas) cannot inform^ you on the following points: whether an action is good or bad, meritorious or not, well done or not well done, whether one reaches perfection or not, whether one goes to hell or not. Thus undertaking various works they engage in various pleasures and amusements for their own enjoyment. (17) Thus some shameless men becoming monks propagate a Law of their own. And others believe it, put their faith in it, adopt it, (saying:) ' Well, you speak the truth, O Brahma;/a, (or) O.Srama^^a! We shall present you with food, drink, spices, and sweetmeats, with a robe, a bowl, or a broom.'
^ Emblica IMyrobalanos.
^ I have somewhat condensed this passage.
^ Ayau//asi in Praknt; it is Linum Usitatissimum.