12. We now treat of the twelfth kind of committing sins, viz. through greed. Those (heretical monks) who live in woods, in huts, about villages, or practise some secret rites, are not well controlled, nor do they well abstain (from slaying) all sorts of living beings. They employ speech that is true and untrue at the same time M ' do not beat me, beat others; do not abuse me, abuse others; do not capture me, capture others; do not torment me, torment others; do not deprive me of life, deprive others of life -.' And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — (the period) may be shorter or longer. After having enjoyed these pleasures, and having died at their allotted time, they will be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they wall be born deaf and dumb, or blind ^, or dumb by birth. Thereby the bad Karman accrues to him. This is the twelfth kind of committing sins, viz. through greed. (21) ^ Concerning the fourfold division of speech see above, p. 135, and part i, p. 150, note 2.
^ The meaning is that Brahmans declare it a capital crime to kill a Brahman, but a venial one to kill a -S'udra.
^ TammiiyattSe = tamomfikatvena, explained either, blind by birih, or absolutely stupid or ignorant.
364 SUTRAKi?7TANGA.
These twelvekinds of committinof sins shouldbe well understood by a pious 6'rama;^a or Brahma;^a ^ (22) 13. We now treat of the thirteenth kind of acquiring Karman, that having reference to religious life -. A monk ^ who controls himself for the benefit of his soul, who In walking carefully avoids to cause the death of any living creature*, who uses gentle and righteous speech ^ who receives alms in a manner to avoid the forty-two faults ^, who is careful in receiving and keeping of things necessary for religious exercises ", who performs the operations of nature (excrements, urine, saliva, corporal impurities and mucus) in an unfrequented place ^, who is careful with regard to mind, speech, and body ^, who guards his mind, speech, and body so as to protect his soul from passions ^°, who guards his senses, who leads a chaste life regulated by the three Guptis, who carefully walks, stands, sits down, lies down, and speaks, who carefully takes up and lays ^ The Karman of the preceding twelve kinds of sins is called samparayika (see p. 298, n. 3). It takes hold of the Atman till it is annihilated; it is a lasting Karman, while that described in the next paragraph is of a momentary existence.
^ Iriyavahiya = iryapathika or airyapathika. The term iryapatha literally means, way of walking, but technically it denotes the actions of which the life of a correct ascetic consists, and airyapathika, therefore, is the Karman inseparable from it.
^ The text consists of a string of technical terms, many of which have been explained already. I here incorporate the explanation in the translation. For more particulars see Bhandarkar's Report, p. 98.
down his cloth, alms-bowl, blanket, broom, — (even) such a monk performs various subtile actions called iryapathika (if it did but consist in moving an eyelash). This Karman is acquired and comes in contact (with the soul) in the first moment, in the second moment It is experienced, in the third it is destroyed; thus it is acquired, comes in contact (with the soul), takes rise, and is destroyed. For all time to come (the person in question) is exempt from Karman ^ Thereby the bad Karman accrues to him -. This is the thirteenth kind of acquiring Karman, that inseparable from a religious life. (23) All the Arhats and Bhagavats of the past, present, and future have told, tell, and will tell, have declared, declare, and will declare the above thirteen kinds of acquiring Karman. They have practised, practise, and will practise the thirteenth kind of acquiring Karman. (24) As a supplement" to the above (discussion) will ^ An almost identical passage occurs in the Uitaradhyayana XXIX, § 71, above p. 172.
2 This typical passage is repeated here though it is apparently out of place.
^ Not only this paragraph but also all that follows up to the last paragraph seems to be a later addition. For in the last paragraph the subject treated of in §§ 1-27 is taken up again and brought to its conclusion. After the supplement §§ 25-27 a separate treatise on the main subject is inserted §§ 28-60 (28-57 on demerit, 58-59 on merit, § 60 on a mixed state); after this follows a similar treatise in §§ 61-77 (61-68 on demerit, 69-74 on merit, 75-77 on a mixed state). In § 78 we have again a supplement, and §§ 79-82 contain another supplement (or perhaps two). §§ 83-85 give the conclusion of the first treatise (§§ 1-24) and must originally have followed immediately after § 24. So we have here, besides some appendices, three distinct original treatises on the same subject, very awkwardly pieced together to form one continuous lecture.
now be told the subject of men's success by occult sciences. Some men differing in intellect, will, character, opinions, taste, undertakings, and plans, study various evil sciences; (25) viz. (the divination) from terrestrial accidents, from strange phenomena \ from dreams, from phenomena in the air, from changes in the body, from sounds, from mystical signs 2, from seeds ^; (the interpretation of the) marks of women, men, elephants, cows, partridges, cocks, ducks, quails, of wheels, parasols, shields, sticks, swords, precious stones, jewels'*; (26) the art to make one happy or miserable, to make a woman pregnant, to deprive one of his wits; incantations^, conjuring^; oblations of substances; the martial arts; the course of the moon, sun, Venus, and Jupiter; the falling of meteors; great conflagration; divination from wild animals '^, the flight of crows, showers of dust, rain of blood, the Vaitali and Ardhavaitalt arts ^ the art of casting people asleep, of opening doors, the art of A'a/^rf'alas, of.Sabaras, of Dravi^as, of Kaliiigas, of Gau^as, of Gandharas; the spells for making somebody fall down, rise, yawn; for making him immovable, or cling to something; for making him sick, or sound; ' E. g. the laughing of monkeys.
- Laksha«a. The mystical signs meant are the svastika, &c.
^ Vyaw^ana. The seeds are sesamum, beans, &c.
* Kakiwi, rendered ratna in the commentary.
'' Mrz'ga/v'akra.
* According to the commentary the Vaitali art teaches to raise a stick (? dzfidum utthapayati, perhaps to lay a punishment on somebody) by spells; and the Ardhavaitalika, to remove it. In Pah vetzlam means the magic art of bringing dead bodies to life by spells, see Childers' Dictionary of the Pali Language, sub voce.
for making; somebody go forth, disappear, (or come) \ These and similar sciences are practised (by some men) for the sake of food, drink, clothes, a lodging, a bed, and various objects of pleasure. They practise a wrong science, the unworthy, the mistaken - men. After having died at their allotted time, they w^ill be born in some places inhabited by Asuras and evildoers. And when they are released therefrom, they will again be born deaf and dumb, or night-blind. (27) Some man for his own sake or for the sake of his relations, family, or servants, or entering the service of an acquaintance or neighbour of his, becomes his companion or his helpmate, or he goes to meet him, or he becomes a burglar, or a cut-purse, or he tends sheep, or he becomes a hunter ^, or he catches birds, or he uses nets (for catching deer), or he becomes a fisherman or a cowherd or a slayer of cows or a dog-keeper or he hunts with dogs. (28) A man, becoming the companion of another man, will follow him everywhere, (and having inspired him with confidence) beats, cuts, pierces, tears, thrashes, or puts him to death, and thereby gets his food. By these very evil deeds he degrades himself'*. (29) A man, becoming the helpmate of another man, always attends on him, (and having inspired him with confidence) beats, &c. (all down to) degrades himself (30) ^ Ayama/nw, it is omitted in some MSS. and in the commentaries.
^ Vipratipanna. ' So variya, translated saukarika.
•* I. e. he will be born in one of the low courses of existence.
■;68 sOtrakr/tanga.
A man, going to meet somebody, on the road, beats, &c. (all down to) degrades himself. (3 1 ) A man, becoming a burglar, breaks into a house and beats, &c. (all down to) degrades himself. (32) A man, becoming a cut-purse, cuts the purse and beats, &c. (all down to) degrades himself. (33) A man, becoming a tender of sheep, beats, cuts, pierces, tears, thrashes, or puts to death a ram or some other animal. (The rest as above.) (34) A man, becoming a hunter, beats, &c. (all down to) puts to death a buffalo or some other animal. (The rest as above.) (35) A man, using nets (for catching deer), beats, &c., an antelope or some other animal. (The rest as above.) (36) A man, catching birds, beats, &c., a bird or some other animal. (The rest as above.) (37) A man, becoming a fisherman, beats, &c., a fish or some other animal. (The rest as above.) (38) A man, becoming a cowherd, beats, &c., a cow or some other animal. (The rest as above.) (39) A man, slaying cows, beats, &c., a cow or some other animal. (The rest as above.) (40) A man, becoming a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (41) A man, becoming the helpmate of a dog-keeper, beats, &c., a dog or some other animal. (The rest as above.) (42) A man, rising in an assembly, may promise to kill some (animal) and he will beat, &c., a partridge, duck, quail, pigeon, monkey, a francoline partridge, or some other animal. (The rest as above.) (43) A man, being angry for some reason, e.g. because his granary or his Hqiior-cask runs short \ sets fire to the cornfields of the householders or their sons, has the fire set by another person, or consents to another's setting fire to them. (The rest as above.) (44) A man, being angry for some reason, e. g. because his granary or liquor-cask runs short, makes a deep cut in the strong limbs of the camels, cows, horses, or donkeys of the householders or their sons, has it made by another person, or consents to another's making the cut. (The rest as above.) (45) A man, being angry for some reason, e.g. because his granary or his liquor-cask runs short, covers with brambles or twigs the householders', or their /sons', stable for the camels, cows, horses, or donkeys, and burns them, or has them burnt by another person, or consents to another's burning them. (The rest as above.) (46) A man, being angry for some reason, &c. (as above), steals a householder's or his sons' earrings (or girdle) ^ or jewels, or pearls, has them stolen by another person, or consents to another's stealing them. (The rest as above.) (47) A man, being angry, &c. (as before), robs ^'rama7^as or Brahma;/as of their umbrella, stick, staff, small property, pot, chair, clothes, blanket, leather boots, knife, or scabbard, has it done by another person, or consents to another's robbing them. (The rest as above.) (48) A man, without consideration (and without any ^ Khalada;ze«a va surathalae7/a va. My translation is conjectural.
2 Gu7/a; omitted in the printed text.
provocation), sets fire to the cornfields of the householders, &c. (All as in § 44.) {49) A man, without consideration, makes a deep cut in the strong limbs of the camels, &c. (All as in § 45-) (50) A man, without consideration, covers with brambles and twigs the stables for the camels, &c., and burns them, &c. (All as in § 46.) (51) A man, without consideration, steals the earrings, &c. (All as in § 47.) (52) A man, without consideration, robs KSrama;^as or Brahma;/as of their umbrella, &c. (All as in J 48.) (53) A man, on seeing 5rama;ms or Brahma;2as (whom he detests), degrades himself by various evil deeds.
Either he gives them a slap with the open hand to turn them away \ or he abuses them. And when the monk at the proper time calls (at his house on the begging- tour), he does not give him alms (but says): those who become KS'rama;^as are the meanest workmen, men unable to support (their family), low-caste men, wretches, idlers! (54) Such men praise this life, this miserable life; they do nothing on behalf of the next world; they suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, «&c., to slay and to put men in fetters; and while they make suffer or kill, or make suffer and kill (beings), and do various evil ^ Akkk3.vie apphaletta bhavai=apsarayaj X-apu/ikayas asphalayita bhavati. I am not sure that I have hit the meanmg; apsara is perhaps derived from apasarayati, the word is wanting in our dictionaries.
deeds, they enjoy the excellent pleasures of human life; viz. such a man eats at dinner-time, he drinks at drinking-time, he dresses himself at dressing-time, he goes to bed at the proper time, and sleeps at sleeping-time. Doing everything in its turn, he bathes, makes the offering (to the house-gods) \ performs auspicious rites and expiatory acts, washes his head, hangs a wreath round his neck, adorns himself with precious stones and golden (trinkets), puts on (his head) a chaplet of flowers; with his body strengthened, with a wreath hanging down to the eirdle of his loins, dressed in new clothes, his limbs and body anointed with sandal, (sitting) on a large throne in a lofty upper room (of his house), surrounded by women and a troop of followers, in the light (of torches) burning the whole night, under the great din of uninterrupted storytelling, dramatical plays, singing, and music, as beating of time, performing on the Vi;/a, Turya, the great drum, and Pa/upa/aha -, he enjoys the excellent pleasures of human life. (55) When he gives an order to one man, even four or five men will, without being asked, go up to him (and say): ' Speak, beloved of the gods, what shall we do? what shall we fetch? what shall we give you? what (trinket) shall we put on you? what is your heart's desire? what relishes your mouth? ' Unworthy men who see him will say: 'Forsooth, this man is a god; this man is the anointed of the gods, this man will support (us), as he supports ^ Compare Kalpa Sutra. Lives of the (rinas, §66, notes. Our commentator explains the praya^X'itta (expiatory acts) as ceremonies counteracting bad dreams.
^ Compare Kalpa Sutra, Lives of the (9inas, § 14, part i, p. 223.
Others.' But noble men who see him will say: ' This man does cruel actions, and maintains himself by them. His is the southern region, the hell, the dark fortnight \ In the future he will not easily obtain enlightenment' (56) (The conduct described in the preceding) part ^ is agreeable to some (heretical) monks, to some householders, to men governed by love of life. This conduct is unworthy, impure, void (of virtues), not holy, not right, not eradicating sins; it is not the road to perfection, liberation, Nirva;za, final delivery, not the road of those who are freed from all misery; it is thoroughly untrue, and bad.
This is the explanation of the first subject, viz. demerit. (57) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some men, viz. Aryas, non-Aryas, (all down to) ugly men. They own fields and houses, (&c., all as in n, I, §§ 34-59, down to) reach final beatitude. (58) (The conduct described in this) part is holy, right, (all just the reverse of what was said in § 58, down to) thoroughly true, and good. This is the explanation of the second subject, viz. merit. (59) Now the explanation of the third subject, viz. the mixed state, is as follows: Those who live in woods, in huts, near villages, (&c., all as above, (J 21, down to) or blind. (The ^ For according to the commentaries the worst of all regions is the south, the worst state of being that of denizens of hell, and the dark fortnight is the worse half of the month.
2 r//a«e = sthanam.
conduct described in this) part is not holy, (&c., all as in § 57, down to) thoroughly untrue, and bad.
This is the explanation of the third subject, viz. the mixed state. (60) Now the explanation of the first subject, viz. demerit, is as follows: Here in the East, West, North, and South live some men; they are householders, men of great desires, great undertakings, great possessions, unrighteous men, men practising unrighteousness, very unrighteous men, men speaking unrighteously, living unrighteously, thinking unrighteously, given to unrighteousness, men of unrighteous character and conduct, men gaining an unrighteous livelihood. (6t) They beat, cut S pierce, skin, are bloody-handed, violent, cruel, wicked, rash; they habitually practise bribery ^, fraud, deceit, imposture, dishonesty, and trickery; they are of bad character and morals, they are difficult to please, they do not abstain from killing living beings; as long as they live they do not abstain from wrath, {&c., all as in II, i, 51, down to) the sin of wrong belief; nor from bathing, rubbing, painting, anointing themselves; from sounds, touches, tastes, colours, smells; from wreaths and ornaments; from cars, carriages, vehicles, litters, swings ^ coach and pair ^, palankins ^, beds, seats, ^ These words are in the 2nd person sing, of the imperative, which, according to Pacini III, 4, 2, may be used to express a repeated or habitual action.
^ Utku77X'ana.
* Thilli, explained: a vehicle drawn by a pair of mules; but, according to Leumann s.v., saddle.
,74 SUTRAK7J7TANGA.
from enjoying a ride or drive; from having many followers; from buying, selling, doing business with Mashas\ half Mashas, and Rupees; from silver, gold, riches, corn, precious stones, pearls, conches, stones, and corals; from using wrong weights and measures; from undertakings and slaughter; from working and making others work; from cooking and making others cook; from cutting, pounding, threatening, beating, binding, killing, and causing pain; and whatever other suchlike wicked and sinful actions of worthless men there be, that cause pains to other beings: these men do not abstain from them as long as they live. (62) As some idle, cruel men wantonly injure Kalama^, MasLira ^, sesamum, Mudga'^, beans, Nishpava^, A A Kulattha ^ Alisanda \ Elami/'/'/^a ^ so an idle, cruel man wantonly hurts partridges, ducks, quails, pigeons, francoline partridges, deer, buffaloes, boars, iguanas, tortoises, and snakes.
A man will (occasionally) severely punish even the smallest offence of his domestics, viz. a slave or messenger or hired servant or vassal ^ or parasite; e.g. punish him, pull out his hair, beat him, put him in irons, in fetters, in stocks, into prison, screw up in a pair of shackles (his hands and feet) ^ Mash a is a weight of gold. ^ A sort of rice.
^ A sort of pulse or lentil. * A sort of kidney-bean.
^ Probably Dolichos Sinensis.
* A sort of pulse, Dolichos Uniflorus.
' I cannot identify this plant, our dictionaries do not contain this or a similar word.
^ This word ought perhaps to be divided in two; ela are cardamoms, but what mi^k/ia is I cannot say.
^ Bhagilla = bhagika, one who gets the sixth part of theproducts (e.g. of agriculture) of the work for which he is hired.
and break them, cut off his hands or feet or ears or nose or lips or head or face (?) ^ pierce his feet, tear out his eyes, teeth, tongue, hang him, brush him, whirl him round, impale him, lacerate him, pour acids (in his wounds), belabour him with cuttinggrass, bind him to a lion's tail (!), or a bull's tail, burn him in a wood on fire, let him be devoured by crows and vultures, stop his food and drink, keep him a prisoner for life, let him die any of these horrid deaths. (63) A man will (occasionally) severely punish even the smallest offence of his next of kin, viz. his mother or father or brother or sister or wife or sons or daughters or daughters-in-law; e.g. he ducks the offender in cold water, (&c., all as in § 18, down to) hateful in this world and the next. They suffer, grieve, blame themselves, grow feeble, are afflicted, and undergo great pain; they do not cease to cause others to suffer, grieve, &c., to slay and to put men in fetters^. (64) And thus they are given to sensual pleasures, desire them, are held captive by them, passionately love them for four or five years, for six or ten years — the period may be shorter or longer". Having enjoyed pleasures, having produced the effects of iniquity, having acquired the Karman of many sinful actions which generally bear him downwards, (he goes to the bottom of the hell) ^ As a ball of ^ The following two words, vega/{'/^>^ahiya and anga/('/^/zahiya, I cannot translate.
* These words from the end of the paragraph are to be supplied here, or rather the following passage has been inserted in the iron or stone, when thrown in the water, sinks below the surface of the water till it stops at the bottom, so a man of the sort we are treating of, who is full of Karman, full of sin, full of demerit, full of disgrace ^ full of iniquity, full of wicked thoughts, deceit, imposture, and fraud, and, as a rule, kills animals, having died at the allotted time, will sink below this earth, and go to the bottom of the hell. (65) These hells are round inside, square outside, on their floor razorlike arrows are thick-set (and covered with flowers), they are filled with perpetual darkness, never lighted up by the planets, moon, sun, Nakshatras, and stars; their floor is slippery with a coating of marrow, fat, flesh, blood, and matter, and besmeared with grease; these hells are impure, smelling detestably, black, of the colour of fire, very rugged, difficult to pass, horrid. And horrid are the pains in these hells. (66) And those who are condemned to live in these hells, do not sleep nor slumber, nor do they get any consolation ^ or comfort or recreation or encouragement; but the denizens of hell there suffer exquisite, great, deep, hard, rough, violent, painful, sharp, intolerable agonies. (67) As a tree growing on a hill falls by its weight when its roots are cut, on a low, rugged, inaccessible place, so a man of the sort we are treating of middle of the sentence so that it is apparently cut in two, of which the first lacks the verb.
^ There is, apparently, a pun in the three words va^^a, paiika, ay as a, for they mean also steel, mud, iron.
^ Mui;;2 or sayara or suiw. The Dipika has iruti. The following words are rati, dhr/ti, maii.
wanders from womb to womb, from birth to birth, from death to death, from hell to hell, from pain to pain. His is the southern region, the hell, the dark fortnight ^ In the future he will not easily obtain enlightenment. (The conduct described m the preceding) part is unworthy, impure, {&c., see {57, all down to) it is thoroughly untrue, and bad. This is the explanation of the first subject, viz. demerit, (68) Now the explanation of the second subject, viz. merit, is as follows: Here in the East, West, North, and South there are some such men as abstain from undertakings and possessions, righteous men, men practising righteousness, (&c., all as in J 58, but substitute ' righteous ' for ' unrighteous,' down to) men gaining a righteous livelihood. They are of good character and morals, they are easy to please and good. They abstain from killing living beings as long as they live, (&c., all just the reverse of what was said in § 62, down to) whatever other suchlike wicked actions there be, that cause pains to other beings: these men abstain from them as long as they live. (69) There are such monks as in walking carefully avoid to occasion the death of any living creature, (&c., all as in ^2^, down to) as lead chaste lives regulated by the three Guptis, as are free from anger, pride, deceit, and greed, as are calm, tranquil, passionless, happy, free from the Asravas, and bondage, without sorrow; as water does not adhere to a copper vessel, or collyrium to mother-of-pearl o 78 SUTRAK7?7TANGA.
(so sins find no place in them); their course is unobstructed like that of Life; like the firmament they want nothing to support them; like the wind they know no obstacles; their heart is pure like the water (of rivers or tanks) in autumn; like the leaves of a lotus they cannot be soiled by anything; their senses are well protected like the limbs of a tortoise; they are single and alone like the horn of a rhinoceros; they are free like birds; they are always waking like the fabulous bird Bharwida.; they are valorous like elephants, strong like bulls, difficult to attack like lions, steady and firm like Mount Mandara, deep like the ocean, mild like the moon, refulgent like the sun, pure like excellent gold; like the earth they patiently bear everything; like a well-kindled fire they shine in their splendour \ (70) There are no obstacles anywhere for these reverend men. The obstacles have been declared to be of four kinds, viz. animals born from eggs, viviparous animals, things belonging to somebody, articles necessary for religious exercises ^ In whichever direction they want to go, there they meet with no obstacle; but being pure and free, full of learning, control, and austerities, they purify themselves. (71) These reverend men practise the following mode ^ The same passage occurs, mutatis mutandis, in the Kalpa Sfitra, Lives of the Ginas, § 118; see part i, p. 261, and notes I and 2.
^ The author of the Dipika offers diverse interpretations of this division of obstacles, which are apparently guesses and not based on a solid tradition. In the parallel passage of the Kalpa Sutra, §119, the division is according to: matter, space, time, and affects.
of living which just suffices for carrying on existence; they eat but one meal in two, three, four, five, six, seven days, in half a month, in one, two, three, four, five, six months; they (have vowed to) live on such food only as has been taken out of the cookingvessel, or as is still in it, or the first kind of food in one place and the second in another, or on low food, or bad food, or food collected in small bits, or food given with a dirty hand, or the reverse, or food given with a hand, &c. soiled by it; they (have vowed to) accept such alms only as are within sight (when they beg), or are out of sight, as they are asked whether they would accept, or as they are not asked about, as are given with contempt, or the reverse; they beg (in houses where they are) unknown, or when food is scarce ^; they accept only such things as are at hand, or only a limited number of gifts, or only a fixed quantity of food; they beg according to the rules (laid down for begging); they eat low food or bad food or tasteless food or badly tasting food or rough food or disagreeable food; they lead a low or mean life; they drink sour gruel, they eat nothing seasoned with ghee or similar materials; they do not drink liquors or eat meat, they do not eat highly-flavoured food; they eat standing, or supported by something, or sitting on a stool or an armchair; they lie down stretched out like a stick, or curved like a bent piece of wood^; they sit in the sun, The author of the Dipika states that such monks beg in the morning.
2 Laga^fl'asaiwo. They lie in such a position that only their heels and head, or the back touch the ground.
J they go naked ^; they do not scratch themselves; they do not spit; they do not cut their beard, hair, and nails, they do not take any care of their person. (72) Living in this way they practise many years 5'rama;/ahood, and if then they fall sick, or even if they do not, they refuse food and omit many meals by abstaining from food. When they have attained that for whose sake they went about naked and bald-headed, did not bathe, nor clean their teeth, nor protect their head from the sun, nor wear shoes; they slept on the bare ground or a plank or a piece of wood, plucked out their hair, led a life of chastity, entered the houses of strangers, and bore, with indifference, success, failure, honour, disgrace, slights, blame, reviling, threatening, beating, all sorts of hardships-, and the twenty-two calamities and troubles; (w^hen they have attained their end), they reach, while they are breathing their last, the higfhest knowledge and faith, called Kevala, which is infinite, supreme, unobstructed, unimpeded, complete and full; and then they obtain absolute perfection, enlightenment, deliverance, final beatitude, and put an end to all misery. (73) Some become liberated^ without assuming another body (after quitting the last). But others, having died at the allotted time, are, on account of a residue ^ I leave out agattaya or a gam ay a, which is not explained in the Dipika.
^ Graniaka?2/aka, either the abuse met with in villages, or the objects of the senses (indriyagrama).
^ Bhayantaro bhavanti. Bhayantaro is explained: who go (gantara/^) from bhava to Moksha, of (good) Karman, born in one of the regions of the gods. Among very beautiful, very splendid, very excellent, very glorious, very strong, very powerftd, very happy (gods), they become very beautiful, very splendid, &c., gods'; their breasts shining with necklaces; their arms encumbered with bracelets and armrings; wearing ear-ornaments ^ which play on their cheeks, and earrings which hang down to the bracelets on their upper arms; wearing various ornaments on their hands; their crowns adorned with gay wreaths; putting on highly perfumed, excellent clothes; using beautiful, excellent garlands and ointments; their splendid body ornamented with a lono- down-reachinof gfarland; havine divine colours, touches, constitution (of the body), and rank; lighting up and illumining all ten quarters (of the universe) wath their divine beauty, splendour, lustre, brightness, brilliancy, and light; beautiful when they go, beautiful when they rest, and happy also in the time to come.
(The conduct described in the preceding) part is worthy, pure, (&c., see $57, all down to) it is thoroughly true, and good.
This is the explanation of the second subject, viz. merit. (74) Now the explanation of the third subject, viz. the mixed state, is as follows: Here in the East, West, North, and South there are some such men as have few desires, few undertakings, few possessions, righteous men, men ^ The following description contains passages recurring in the Kalpa Sutra, §§ 14, 15. ^ Kar«apiMa.
382 S^TRAKiJ/TANGA.
practising righteousness, (&c., all as in J 69, down to) men gaining a righteous livelihood. They are of good character and morals, easy to please, and good. They abstain, as long as they live, from one kind of killing living beings, but they do not abstain from another, (&c., similar as in § 62, all down to) whatever suchlike wicked actions there be, that cause pains to other beings, from some of them these men abstain as long as they live, from others they do not abstain. (75) There ^ are, for instance, followers of the ^rama/eas, who comprehend (the doctrine about) living beings and things without life, who understand (the difference between) virtues and sins, who are well A grounded in (the knowledge of) the Asravas, Sa?;/-vara, the realisation and annihilation (of Karman), the subject of actions-, bondage, and final liberation; who, without anybody to back them^, cannot be seduced from the creed of the Nirgranthas by hosts of gods, Asuras, Nagas, Suvar^^as, Yakshas, Rakshasas, Kinnaras, Kimpurushas, Garu^as, and snake-gods; who have no doubts, scruples, or misgivings about this creed of the Nirgranthas, but have grasped its meaning, got hold of its meaning, got information about its meaning, ascertained its ^.Silanka says with regard to § 76: 'The MSS. of the text generally differ from one another in this passage; the text commented upon in the Tika does not agree with that of any MS. I therefore comment upon the text exhibited in one MS. If, therefore, my text does not agree with that (of the reader) he should not be alarmed.' All the MSS. I use have the same text, that of the commentator. It is characteristic of the way in which Harshakula, the author of the Dipika, worked, that he copies »S^lahka's above remark with some verbal alterations.
^ Kriyadhikarawa. ^ Asahaya.
meaning, and understood its meaning; whose very marrow ^ of the bones has been penetrated by their love (for the Nirgrantha creed), avowing that it alone is true, and all others futile. They keep the bar^ (of their gates) raised and their door open, having no desire to enter a stranger's house or his seraglio. They strictly keep the Posaha-fast on the fourteenth and eighth days of the month, on certain festivals ^, and on full-moon days. They provide the Nirgrantha KS'rama;^as with pure acceptable food, drink, dainties and spices, with clothes, alms-bowls, blankets and brooms, with drugs and medicines, with stools, planks, beds, and couches. They purify themselves by practising the ^'ilavratas and Gu/zavratas"^, the Virama/^a, the Pratyakhyana,