* Khoyz. See Grierson, Peasant Life of Bihar, p. 236. The word is apparently derived from root kshud.
^ Pa(/ivedenti = prativedayanti. The commentators, however, explain it as ' understand.'
342 SUTRAK^/TANGA.
Some have been induced to honour them, some have made (their proselytes) to honour them. (i8) Before (entering an order) they were determined to become ^'rama/zas, houseless, poor monks who would have neither sons nor cattle, to eat only what should be given them by others, and to commit no sins. After having entered their order they do not cease (from sins), they themselves commit sins, they cause others to commit sins, and they assent to another's committing sins. Thus they are given to pleasures, amusements, and sensual lust; they are greedy, fettered, passionate, covetous, the slaves of love and hate; therefore they cannot free themselves (from the Circle of Births), nor free anybody else from it, nor free any other of the four kinds of living beings from it. They have left their former occupations, but have not entered the noble path. They cannot return (to worldly life), nor get beyond it; they stick (as it were) in pleasures and amusements. Thus I have treated of the first man (as one who believes that) soul and body are one and the same thing. (19) Now I shall treat of the second man^ (as one who believes that) everything consists of the five elements.
Here in the East, (&c., see §§ 13, 14, all down to) teach this religion well. (20) ' There are five elements - through which we explain ^ According to the commentators the Lokayatikas or the Sahkhyas are intended. The latter explain the whole world as developed from the Prakn'ti or chaos, and contend that the atman does not act. The Lokayatikas deny the separate existence of the atman, and maintain that the elements are called atman when they manifest intellect (/-ait any a).
whether an action is good or bad, (&c., see § i8, all down to) hell or not. Everything down to a blade of grass (consists of them). (21) ' And one should know the intermixture ^ of the elements by an enumeration of them. Earth is the first element, water the second, fire the third, wind the fourth, and air the fifth. These five elements are not created, directly or indirectly, nor made; they are not effects nor products; they are without beginning and end; they always produce effects, are independent of a directing cause or everything else; they are eternal. Some, however, say that there is a Self besides the five elements. What is, does not perish; from nothing nothing comes. (22) ' All living beings, all things, the whole world consists of nothing but these (five elements). They are the primary cause of the world, even down to a blade of grass. (23) * A man buys and causes to buy, kills and causes to kill, cooks and causes to cook, he may even sell and kill a man. Know, that even in this case he does not do wrong-.'
These (Nastikas) cannot inform you, (&c., see §§ 15-18, all down to) they stick (as it were) in pleasures and amusements.
Thus I have treated of the second man (who believes that) everything consists of the five elements. (24) Now I shall treat of the third man (who believes that) the Self^ is the cause of everything.
' Samavaya.
^ The word used in the text is isara = ij-vara, but afterwards purisa = purusha is used in its place. Both words are synonymous Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (25) * Here all things have the Self for their cause and their object, they are produced by the Self, they are manifested by the Self, they are intimately connected with the Self, they are bound up in the Self.
' As, for instance, a tumour is generated in the body, grows with the body, is not separate from the body, but is bound up in the body: so all things have the Self for their cause, (&c., all as above).
' As, for instance, a feeling of indisposition is generated in the body, grows with the body, is never separate from the body, but is bound up in the body: so all things have the Self for their cause, (&c., all as above).
' As, for instance, an anthill is made of earth, grows through earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
* As, for instance, a tree springs up on earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
* As, for instance, a lotus springs up in earth, grows on earth, is not separate from earth, but is bound up in earth: so all things, (&c., all as above).
' As, for instance, a mass of water is produced by water, grows through water, is not separate from water, but is bound up in water: so all things, (&c., all as above).
* As, for instance, a water-bubble is produced in water, grows in water, is not separate from water, with atman, the first may denote the highest at man as in the Yoga philosophy, or the paramatman as in the Vedanta.
but is bound up in water: so all things, (&c., all as above). {26) ' And the twelve Angas, the Canon of the Ga;ans \ which has been taught, produced, and declared by the 6'rama;^as, the Nirgranthas, viz. the AMranga (all down to) the Drzsh/ivada, is wrong, not true, not a representation of the truth; but this (our doctrine) is correct, is true, is a representation of the truth.'
The (heretics in question) make this assertion, they uphold this assertion, they (try to) establish this assertion.
Therefore they cannot get out of the misery These (heretics) cannot inform you, (&c., see §§ 16-19, all down to) they stick, as it were, in pleasures and amusements.
Thus I have treated of the third man (who believes that) the Self is the cause of everything. (28) Now I shall treat of the fourth man who believes that Fate is the cause of everything.
Here in the East, (&c., see §§ 12, 13, all down to) teach this religion well. (29) ' There are two (kinds of) men. One man admits action, another man does not admit action. Both men, he who admits action, and he who does not admit action, are alike, their case is the same, because they are actuated by the same force ^. (30) ^ Ga^ipi^aga.
^ Viz. Fate. For it is their destiny to entertain one belief or the other, and they are not amenable to it. This is the interpretation of the commentators. But to the phrase karawam apanna they give here a meaning different from that in the following paragraphs. I therefore propose the following translation of the end of the 346 SUTRAK7?7TANGA ' An ienorant man thinks about the cause as follows: " When I suffer, grieve, blame myself, grow feeble \ am afflicted, or undergo great pain, I have caused it; or when another man suffers, &c., he has caused It." Thus an ignorant man thinks himself or another man to be the cause of what he or the other man experiences. (31) ' A wise man thinks about the cause as follows: "When I suffer, &c., I did not cause it; and when another man suffers, &c., he did not cause it -."
'A wise man thinks thus ^ about the cause of what he himself or another man experiences. I say this: " Movable or immovable beings in all the four quarters thus (I.e. by the will of Fate) come to have a body, to undergo the vicissitudes of life, to lose their body, to arrive at some state of existence, to experience pleasure and pain*." ' Entertaining such opinions these (heretics) cannot inform you, (&c., as in ^ 17, down to the end). (32) These worthless men entertain such opinions, and believe in them till they cannot return, (&c., as in J 19 down to) amusements.
paragraph: ' are equally (wrong), (err) alike as regards the cause (of actions).'
^ Tippami, explained 'lose strength of body.' The word cannot be tr/pyami, because it means ' I am satisfied.' The word is probably derived from the root tik 'to kill.' Tippami would be an irregular passive, just as sippami from siX', see Zeitschrift fiir vergleichende Sprachforschung, vol. xxvii, p. 250. Leumann, Aupapatika Sutra, glossary s.v. tippa«aya, explains this word by ' crying ' on the authority of Abhayadeva. Either meaning suits the passages where it occurs in our text.
^ But Fate is the cause.
^ That is to say, that Fate distributes pleasure and pain.
* I render the rather ambiguous expressions in the original according to the interpretation of the commentators.
I have treated of the fourth man who beHeves that Fate is the cause of everything. (33) These four men, differing in intellect, will, character, opinions, taste, undertakings, and plans, have left their former occupations, but have not entered the noble path. They cannot return (to worldly life) nor get beyond it; they stick (as it were) in pleasures and amusements. (34) I say: here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (&c., as m § 13, all down to) ugly men. They own small or large houses and fields, they own few or many servants and peasants. Being born in such-like families, they renounce (their possessions) and lead a mendicant's life. Some leave their kinsmen and their property to lead a mendicant's life; others, who have no kinsmen nor property, lead a mendicant's life. Whether they have kinsmen and property or not, they renounce them and lead a mendicant's life. (35) Previously, however, they thought thus: ' Here, indeed, a man, who is on the point of turning monk, makes the following reflections with regard to different things: I possess fields, houses, silver, gold, riches, corn, copper, clothes, real valuable property, as riches, gold, precious stones, jewels, pearls, conches, stones, corals, rubies ^ I enjoy sounds, colours, smells, tastes, and feelings of touch. These pleasures and amusements belong to me, and I belong to them.' (36) A wise man, previously, should thus think to ^ The same enumeration of valuable things occurs elsewhere, e. g. Kalpa Sutra, Lives of the Ginas, § 90.
348 SUTRAKi?/TANGA.
himself: 'Here, indeed, some painful illness or disease might befall me, unwished for, unpleasant, disagreeable, nasty \ painful and not at all pleasant, O ye dear pleasures, take upon you this painful illness or disease, unwished for, unpleasant, disagreeable, nasty, painful and not at all pleasant, that I may not suffer, grieve, blame myself, grow feeble, be afflicted, and undergo great pain -. Deliver me from this painful illness or disease, (&c., all as above).' But this desire of his has never yet been fulfilled, (^y) Here, in this life, pleasures and amusements are not able to help or to save one. Sometimes a man first forsakes pleasures and amusements, sometimes they first forsake him. Pleasures and amusements are one thing, and I am another. Why then should we be infatuated with pleasures and amusements which are alien (to our being)? Taking this into consideration, we shall give up pleasures and amusements. A wise man thinks them alien to himself. (38) There are things more intimately connected with me, viz. my mother, father, brother, sister, wife, children, grandchildren, daughters-in-law, servants, friends, kinsmen, companions, and acquaintances. These my relations belong to me, and I belong to them. A wise man, previously, should think thus to himself: * Here, indeed, some painful illness or disease might befall me, (&c., all as in § T,y down to the end, but substitute " relations " for " pleasures "). (39) ^ The original has six synonyms for disagreeable, which it is impossible to render adequately in English. ^ The same words occurred in § 31.
'Or some painful illness or disease, unwished for, (&c., all down to) not at all pleasant might befall my dear relations. I will take upon me this painful illness or disease, &c., that they may not suffer, (all down to) undergo great pain. I will deliver them from this painful illness or disease.' But this desire of his has never yet been fulfilled. For one man cannot take upon himself the pains of another; one man cannot experience what another has done ^ (40) Individually a man is born, individually he dies, individually he falls (from this state of existence), Individually he rises (to another) 2. His passions ^ consciousness, intellect, perceptions, and impressions belong to the individual exclusively. Here, Indeed, the bonds of relationship are not able to help nor save one. (All as In § 38 down to the end; substitute ' bonds of relationship ' for ' pleasures and amusements.') (41) There are things more intimately connected with me, viz. my hands, feet, arms, legs, head, belly, character, life, strength, colour, skin, complexion, ear, eye, nose, tongue, and touch; they are part and parcel of me. But I grow old with regard to life, strength, (all down to) touch. The strong joints become loose, the body is furrowed with wrinkles, the black hair turns white, even this dear body which has crrown with food, must be relinquished In due time.
1 I.e. his Karman.
2 According to the commentators the last two passages should be translated: 'individually he leaves (his possessions, &c.), individually he is joined (to them).'
150 SUTRAKi?7TANGA.
Making such reflections, a monk should lead a mendicant's life and know that all things are divided into living beings and things without life, (and living beings again into) movable and immovable ones. (42) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some Sra.m3.7i.a.s and Brahma/^as. They themselves kill movable and immovable living beings, have them killed by another person, or consent to another's killing them. (43) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some K^rama^^as and Brahma//as. They themselves acquire sentient or senseless objects of pleasure, have them acquired by another person, or consent to another's acquiring them. (44) Here, indeed, householders are killers (of beings) and acquirers of property, and so are even some KSrama;/as and Brahma?^as. But I am no killer (of beings) nor an acquirer of property. Relying upon ^ householders and such SramansiS and Brahma;^as as are killers (of beings) and acquirers of property, we shall lead a life of chastity. (He should, however, part company with them.) (The pupil asks): What is the reason thereof? (The teacher answers): As before (their ordination they were killers of beings), so (they will be) afterwards, and vice versa. It is evident that (householders) do not abstain (from sins) nor exert themselves (in control); and (as monks) they will relapse into the same (bad habits). (45) ^ Nissae = niiTaya, explained ajraye;/a.
The householders and those KS'rama/2as and Brahma;/as, who are killers (of beings) and acquirers of property, commit sins both (from love and hatred). But a monk who takes this into consideration, should lead a life subject to neither (love nor hatred). (46) I say: in the East, West, North, and South (a true monk) will have renounced works, be exempt from works, will have put an end to them. This has been taught (by the prophets, &c.). (47) The Venerable One has declared that the cause (of sins) are the six classes of living beings, earthlives, &c. As is my pain when I am knocked or struck with a stick, bone, fist, clod, or potsherd; or menaced, beaten, burned, tormented, or deprived of life; and as I feel every pain and agony from death down to the pulling out of a hair: in the same way, be sure of this, all kinds of living beings feel the same pain and agony, &c., as I, when they are ill-treated in the same way ^ For this reason all sorts of living beings should not be beaten, nor treated with violence, nor abused, nor tormented, nor deprived of life -. (48) I say: the Arhats and Bhagavats of the past, present, and future, all say thus, speak thus, declare thus, explain thus: all sorts of living beings should not be slain, nor treated with violence, nor abused, nor tormented, nor driven away. This constant, permanent, eternal, true Law has been taught by wise men who comprehend all things. Thus a monk abstains from (the five cardinal sins:) slaughter of living beings, &c. He does not clean his teeth with ^ The text repeats the phrases just translated.
^ The same words form the text of the homily in A/arahga I, 4.
a tooth-brush \ he does not accept coUyriiim, emetics, and perfumes. (49) A monk who does not act, nor kill, who is free from wrath, pride, deceit, and greed, who is calm and happy, should not entertain the following wish: May I, after my departure from this world, by dint of my intellect, knowledge, memory, learning, or of the performance of austerities, religious duties, chastity, or of this habit to eat no more than is necessary to sustain life, become a god at whose command are all objects of pleasure, or a perfected saint who is exempt from pain and misery. (Through his austerities) he may obtain his object, or he may not obtain it. (50) A monk should not be infatuated with sounds, colours, smells, tastes, and feelings of touch; he should abstain from wrath, pride, deceit, and greed, from love, hate, quarrel, calumny, reviling of others, aversion to control and delight in sensual things, deceit and untruth, and the sin of wrong belief. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (51) He does not kill movable or immovable beings, nor has them killed by another person, nor does he consent to another's killing them. In this way a monk ceases to acquire gross Karman, controls himself, and abstains from sins. (52) He does not acquire sentient or senseless objects of pleasure, nor has them acquired by another person, nor does he consent to another's acquiring them. In this way, (&c., all as above). (53) ' Or rather a piece of wood with which the Hindus rub their teeth.
He does no actions arising from sinful causes ^, nor has them done by another person, nor does he consent to another's doing them. In this way (&c., all as above). (54) A monk should not take food, drink, dainties, and spices when he knows that (the householder) to satisfy him, or for the sake of a co-religionist, has bought or stolen or taken It, though it was not given nor to be taken, but was taken by force, by acting sinfully towards all sorts of living beings ^; nor does he cause another person to eat it, nor does he consent to another's eating it. In this way (&c., all as above). (55) A monk may think as follows: The (householders) have the means (to procure food for those) for whose sake it is prepared; viz. for himself^, his sons, daughters, daughters-in-law, nurses, relations, chiefs, male and female slaves, male and female servants; for a treat of sweetmeats, for a supper, for a breakfast the collation has been prepared. This food is to be eaten by some people, it is prepared by some one else, it is destined for some one else, it is free from the faults occasioned either by the giver or by the receiver or by the act of receiving it^ rendered pure ^, rendered free from living matter *', wholly free from living things'^, it has been begged, has been given to the monk on account of his profession ^, ^ Samparayika. The commentators say: ta-^ -('a pradveshanihnavamatsaryantarayajatanopaghatair badhyate. ^ Compare AHrahga Sutra II, i, i, 11. ^ Apparently the householder is intended. * Udgama, utpadana, eshawa. See above, p. 131, note 7. ^ -.Sastratitam. ® ■S'astrapari^^amitam.
it has been collected in small bits \ it is food fit for a learned monk, it is lawful to eat it at the present occasion, it is of the prescribed quantity, it greases, as it were, the axle of the carriage and anoints the sore, being just sufficient to enable one to practise control and to carry the burden of it; he should consume that food (without delay) even as the snake returning to its hole; that is to say: one should eat when it is time for eating, drink when it is time for drinking, dress when it is time for dressing, seek cover when it is time for seeking cover, and sleep when it is time for sleeping. (56) A monk who knows the proper measure (in all things) travelling in one direction or other, should teach, explain, and praise (the Law), preach it unto those who exert themselves well, and to those who do not, to all who come to listen. (He should preach to them): indifference for the peace of mind, cessation of passion, Nirva;^a, purity, simplicity, humihty, freedom from bonds 2. He should preach the Law which prohibits to kill any living being, after having well considered it. (57) When a monk preaches the Law, he should preach it not for the sake of food, drink, clothes, restingplace, or lodging, nor for any objects of pleasure; but he should preach the Law indefatigably, for no other motive than the annihilation of Karman. (58) Those heroes of faith who are instructed in the Law by such a monk and exert themselves well, are ^ Samudanikam, i.e. as bees collect honey from many flowers. Cf. p. 80, note I.
possessed of all (virtues), abstain from all (sins), cease from all (passions), conduct themselves well in every way, and reach final beatitude. (59) Such a monk searches the Law, knows the Law, and endeavours to gain Liberation; as it has been said: 'He may get the white lotus, the best of Nymphaeus, or he may not get it.' Such a monk knows and renounces actions, worldly occupations, and the life of a householder; he is free from passions, possesses the Samitis, is wise, always exerts himself; he is to be called: a Srsumita., a Brihma;m, calm, a subduer of his senses, guarding himself, liberated, a seer, a sage, virtuous, wise, a monk, living on low food, desiring to get to the shore (of the Sawsara), fulfilling the general and particular virtues ^ (60) Thus I say.
SECOND LECTURE, ON ACTIVITY 2.
O long-lived (6^ambusvamin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahavira). We now come to the Lecture called ' on Activity.* The contents of it are as follows: ^ ^aranakara«aparavid. A'ara;/a is explained by mialaguwa, kara«a by uttaraguwa. The niulagw;as consist in the observance of the five vows, the uttaraguwas are the five Samitis, the three Guptis, &c., in short, the duties of a monk, ^ Kiriya//za«e = kriyasthanam, Hierally, the subject of activity.
A a 2 It treats, briefly, of two subjects: merit and demerit. (The former is when the Self is) at rest, (the latter, when it is) in disturbance ^ (i) Now the explanation- of the first subject, viz. demerit, is as follows. Here in the East, West, North, and South, (&c., all as in II, i, 12, down to) ugly men. (2) And as regards committing of sin^, among denizens of hell, brute animals, gods, men, and whatever other suchlike beings there be, the sentient beings feel ^ the pain. (3) And these beings practise the following thirteen kinds of activity — 1. sinning for one's interest; 2. sinning without a personal interest; 3. sinning by slaying; 4. sinning through accident; 5. sinning by an error of sight; 6. sinning by lying; 7. sinning by taking what is not freely given; 8. sinning by a mere conceit; 9. sinning through pride; 10. sinninof throuoh bad treatment of one's friends; 1 1. sinning through deceit; 12. sinning through greed; 13. actions referring to a religious life. (4) ^ Upajanta and anupaj-anta.
^ Vibhanga, more literally, case.
^ Da;/^/asamadana, explained papopadana.
" A difference is made between feeling (anubhavanti) and knowing (vidanti): (i) the szj/^n\ns or rational beings feel and know impressions; (2) the Siddhas only know them; (3) the reasonless beings only feel them; (4) things without life neither know nor feel them. Sentient beings are those in Nos. i and 3.
1. The first kind of committing sins is that prompted by a motive. This is the case when a man for his own sake, for the sake of his relations, his house, his family, his friends, for the sake of Nagas, Bhutas, or Yakshas does injury to movable or immovable beings, or has it done by another person, or consents to another's doing it. Thereby the bad Karman accrues to him. This is the first kind of committing sins, that prompted by a motive. (5) 2. We now treat of the second kind of committing sins, viz. that which is not prompted by personal interest. This is the case when a man slays, kills, cuts, pierces, hacks, mangles, or puts to death movable living beings, not because he wants their body, skin, flesh, blood, heart, bile, feathers of their tail, tail, big or small horns, teeth, tusks, nails, sinews, bones, or marrow; nor because he has been wounded by them, or is wounded, or will be wounded; nor in order to support his children, or to feed his cattle, or to enlaree his houses, nor for the maintenance of.Srama;^as and Brahma;?as, nor for the benefit of his body; setting aside reason a fool acquires the habit of cruelty, being a w^anton killer. (6) This is the case when a man slays, &c. (see above) immovable living beings as Ikka/a-reed, Ka//nna, 6^antuka-grass, Para-grass \ Moksha-trees -, grass, Ku^a-grass, Ku/^/7/aka ^ Pappaka'*, or straw, not ' Compare Maranga Sutra II, 2, 3, 18, note i. One MS. reads eraga for paraga. Eraka is the name of a reed, 2 Moksha is the name of a tree = mushkaka. The AHrahga and one of our MSS. have moraga, peacocks' feathers. But that is out of place here.
•* PaX'X'aka in the A/'arahga Sutra, in order to support his children, (&c., all down to) wanton killer. (7) Or when a man on a marsh, a lake, a sheet of water, a pasture-ground, a place surrounded by a ditch, a moat, a thicket, stronghold ^ in a thicket, forest, stronghold in a forest, [mountain, stronghold on a mountain -], piles up grass and lights a fire, or has it lighted by another person, or consents to another's lighting it. Thereby the bad Karman accrues to him. This is the second kind of committing sins, that prompted by no personal interest. (8) 3. We now treat of the third kind of committing sins, called slaying. This is the case when a man thinking that some one has hurt, hurts, or will hurt him, or one of his people, or somebody else, or one of that person's people, kills movable and immovable beings, has them killed by another person, or consents to another's killing them. Thereby the bad Karman accrues to him. This is the third kind of committing sins, called slaying. (9) 4. We now treat of the fourth kind of committing sins, called accidental ^ This is the case when in marshes {&c., all as above, down to) strongholds in ^ Or a group of trees.
^ A nearly identical enumeration of places occurs in Aiarahga SGtra II, 3, 3, 2. The words in brackets seem to be added later; for.Silahka does not comment upon them, and expressly mentions ten places. They are generally omitted in the sequel when the same passage occurs again.
^ Akasmadda«^e. The commentators remark that the word akasmat is in Magadha pronounced by the people as in Sanskrit. The fact is that we meet here and in the end of the next paragraph with the spelling akasmat, while in the middle of the paragraphs it is spelled akamha, which is the true Prakrzt form.
a forest, a man who lives on deer, who Hkes deer, who dotes on deer, goes a hunting deer. Fancying to see deer, he takes aim with his arrow to kill the deer. Thinking that he will kill the deer, he kills a partridge, or a duck, or a quail, or a pigeon, or a monkey, or a francoline partridge. Here instead of one (being) he hurts another, (therefore he is called) an accidental killer. (lo) This is the case when a man weeding rice, K6drava\ panic seed, Paraka, or Ralaka, uses his knife to cut some weeds. Fancying that he is cutting some weed-grasses 2, he cuts rice (&c., down to) Ralaka. Here instead of one (plant) he hurts another; (therefore he is called) an accidental killer. Thereby the bad Karman accrues to him. This is the fourth kind of committing sins, called accidental. (11) 5. We now treat of the fifth kind of committing sins, viz. by an error of sight. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughtersin-law, and mistaking a friend for an enemy, kills the friend by mistake. (12) This is the case when during a riot in a village ^ ^ Paspalum Sobriculatum.
2 They are specialised in the text as -Syamaka/zz irinzm, mukundaka vrihiusita, and kalesuka. Only the two first are mentioned in our dictionaries.
^ In the Dipika the following versus memorialis is quoted, in which the names of places mentioned in the text are defined: granid vn'tya vn'taA syan nagaram uru/^aturgopurodbhasi^obham khe/aw nadyadrivesh/az?z parivrztam abhita/^ kharva/am parvatena I gramair yuktam ma/ambam dalitada^ajatai// (?) pattana;« ratnayonir dr6«akhyaw sindhuvelavalayitam atha sambadhanara va^dri^rmgeii It will be seen that the meaning of these terms given in this verse diiTers from that given in notes 3-1 1, p. 176.
or a scot-free town, or a town with an earth wall, or a poor town, or an isolated town, or a large town, or a sea-town, or a mine, or a hermitage, or a halting-place of processions or caravans, or a capital, a man mistaking for a robber one who is not, kills him by mistake. Thereby the bad Karman accrues to him. This is the fifth kind of committing sins, viz. by an error of sight. (13) 6. We now treat of the sixth kind of committinsf sins, viz. by lying. This is the case when a man for his own sake, or for the sake of his relations, his house, or his servants tells lies, causes another person to tell lies, or consents to another's telling lies. Thereby the bad Karman accrues to him. This is the sixth kind of committing sins, viz. by lying. (14) 7. Now we treat of the seventh kind of committing sins, viz. by taking what is not freely given. This is the case when a man for his own sake (&c., as above) takes himself what is not freely given, has it taken by another person, or consents to another's taking it. Thereby the bad Karman accrues to him. This is the seventh kind of committing sins, viz. by taking what is not freely given. (15) 8. Now we treat of the eighth kind of committing sins, viz. by a mere conceit. This is the case when a man, without being disappointed by anybody in any way, meditates, melancholy, sorry, angry, downcast, anxious in thoughts and ideas, plunged in a sea of sorrow and misery, reposing his head on the palm of his hand, overcome by painful reflections, and casting his eyes on the ground ^ There are four ^ The same passage occurs Kalpa Sutra, Lives of the 6^inas, § 92, part i, p. 249.
mental, but real, conditions (of this kind), viz. wrath, pride, deceit, and greed; for wrath, pride, deceit, and o-reed are mental conditions. Thereby the bad Karman accrues to him. This is the eighth kind of committing sins, viz. by a mere conceit. (i6) 9. Now we treat of the ninth kind of committing sins, viz. through pride. This is the case when a man drunk (as it were) with pride of caste, family, beauty, piety, knowledge, success, power, intelligence \ or any other kind of pride, slights, blames, abuses, reviles, despises somebody else and extols himself, (thinking:) ' he is my inferior, I am of better caste or family, and possess greater power and other advantages.' When he leaves this body and is only accompanied by his Karman, he, without a will of his own, goes forth from womb to womb, from birth to birth, from death to death, from hell to hell. He is cruel, stubborn, fickle, and proud. Thereby the bad Karman accrues to him. This is the ninth kind of committing sins, viz. through pride. (17) 10. We now treat of the tenth kind of committing sins, consisting in bad treatment of one's friends. This is the case when a man living together with his mother, father, brothers, sisters, wives, sons, daughters, or daughters-in-law, severely punishes even the smallest offence of theirs; e. g. he ducks the offender ^ in cold water, or pours hot water over him, or scalds him with fire, or lashes his sides sore with a halter, reed, rope ^, strap of leather, whip, or ^ These are the eight kinds of pride, madasthanani.
^ The original has kaya»z, the body.
^ Nette;/a = netrewa. The commentator says that it is a particular tree; but 1 think the usual meaning of net r a, viz. rope, suits better.
362 sOtrak/?7Tanga.
thong of a whip, or he beats the offender with a stick, bone, fist, clod, or potsherd. When such a man is at home, (his people) are miserable; but when he is abroad, they rejoice. Such a man, who is for ever punishing, severely punishing, is hateful in this world and the next, irritable, passionate, an extortioner \ Thereby the bad Karman accrues to him. This is the tenth kind of committing sins, consisting in bad treatment of one's friends. (18) II. We now treat of the eleventh kind of committing sins, viz. through deceit. Those who conceal their thoughts, who are shrouded in darkness, who are light as the feather of an owl or heavy like a mountain, use unworthy- speech though they be Aryas. They believe themselves different from what they really are; asked one thing, they answer another, they speak different from what is to be spoken. (19) As a man in whose body sticks an arrow ^ does not extricate it (fearing the pain), nor has it extricated by somebody else, nor destroys it, but hides it; and the arrow, being not removed, goes deeper and deeper (in the flesh); so a deceitful man, having practised deception, does not confess it, expiate it, blame the deed to himself or others, does not remove it, annihilate it, and endeavour not to do it again, does not practise the prescribed austerities and penance. A deceitful man is generally not trusted * in this world, a deceitful man is not trusted in the next world. He blames and reviles (the person ' Pi///nma»/si, literally, who eats the flesh of the back. - Anarya. ^ 6'alya.
* Pa/^-^ayati, pratyayati. Dipika: avi^vasyataya pratyayati prakhyatiw yati.
J whom he has deceived), he praises himself, and rejoices, and does not desist (from his vile practices); he conceals the wrong he has done to others, and does not acquire a pure hesya. Thereby the bad Karman accrues to him. This is the eleventh kind of committing sins, viz. through deceit. (20)