After having enjoyed, at their proper time, the unrivalled pleasures of human life, he will obtain true knowledge by his pure religious merit acquired in a former life. (19) appears to us shorter and shorter as we advance in Hfe. A similar analogy with our life has probably caused the belief in the four ages of the world, shared by the Hindus and the ancients. For does not childhood to most of us appear the happiest period of our Hfe, and youth better still than the time of full-grown manhood? As in retrospect our life appears to us, so primitive man imagines the Hfe of the world to have been: the first age was the best and the longest, and the following ages grew worse and worse, and became shorter at the same time. This primitive conceit was by the ancients combined with the conceit of the year, so that the four ages were compared with the four seasons of the year. Something similar seems to have happened in India, where, however, there are three or six seasons. For the Gainas seem to have originally divided one Eon into six minor periods. Now the year was frequently compared to a wheel, and this second metaphor was worked out by the (?ainas. They named the six minor periods aras, literally spokes of a wheel, and divided the whole Eon into one descending part (of the wheel), avasarpiwi, and one rising part, utsarpi?zi. These Avasarpiwis and Utsarpiwis are probably a later improvement, and the Eon originally contained but six Aras. But if there were indeed twelve Aras from the beginning, they must have been suggested by the twelve months of the year.
^ This is the first of the ten kinds of men mentioned above; the remaining nine are enumerated in the following verse.
[45] C Perceiving that the four requisites are difficult to obtain, he will apply himself to self-control, and when by penances he has shaken off the remnant of Karman, he will become an eternal Siddha. (20) Thus I say.
FOURTH LECTURE.
IMPURITY.
You cannot prolong your life \ therefore be not careless; you are past help when old age approaches. Consider this: what (protection) will careless people get, who kill living beings and do not exert themselves? (i) Men who adhering to wrong principles acquire wealth by evil deeds, will lose it, falling into the snares (of their passions) and being held captive by their hatred. (2) As the burglar - caught in the breach of the wall perishes by the work the sinner himself had executed, thus people in this life and the next cannot escape the effect of their own actions. (3) If a man livingf in the Sa;;/sara does an action for the sake of somebody else, or one by which he him- ^ A similar expression is used in Siitrakmahga I, 2, 2, 21.
* Devendra relates two stories of burglars, one of which is supposed to be hinted at in the text. It comes to this. A burglar is caught, in the breach he had excavated, by the owner of the house, who takes hold of his feet protruding from the breach. But the burglar's companion tries to drag him out from the other side of the wall. In this position he is smashed by the upper part of the wall coming down.
LECTURE IV. 19 self also profits, then, at the time of reaping the fruit of his actions, his relations will not act as true relations (i.e. will not come to his help). (4) Wealth will not protect a careless man in this world and the next. Though he had seen the right way, he does not see it, even as one in the dark whose lamp has suddenly been put out. (5) Though others sleep, be thou awake! Like a wise man, trust nobody, but be always on the alert; for dangerous is the time and weak the body. Be always watchful like a Bharuz/rt'a ^ bird! (6) A monk should step carefully in his walk (i. e. In his life), supposing everything to be a snare for him. First he must bestow care on his life till he wins the stake (viz. enlightenment), and afterwards he should despise It, annihilating his sins. (7) By conquering his will, (a monk) reaches liberation, as a well-broken horse which is clad in harness (goes to battle). Be watchful In your young years; for thereby a monk quickly obtains liberation. (8) ' If he does not get (victory over his will) early, he will get It afterwards; ' such reasoning ^ presupposes the eternity of human life. But such a man despairs when his life draws to its close, and the dissolution of his body approaches. (9) One cannot quickly arrive at discernment; therefore one should exert one's self, abstain from pleasures, understand the world, be impartial like ^ Each of these birds has two necks and three legs.
^ Upama. Literally translated: ' this is the comparison of those who contend that life is eternal.' The commentator gives a forced interpretation of the first part of the verse to bring about a comparison. But the meaning ' comparison ' will not suit the context, the word must here mean: conclusion, reasoning.
C 2 a sage, and guard one's self: (thus) never be careless, (lo) A Sr^ma.na. who again and again suppresses the effects of delusion, and controls himself, will be affected in a rough way by external things; but a monk should not hate them in his mind, (i i) External thines weaken the intellect and allure many; therefore keep them out of your mind. Keep off delusion, remove pride, do not practise deceit, leave off greed. (12) Heretics who are impure and vain, are always subject to love and hate, and are wholly under the influence (of their passions). Despising them as unholy men, desire virtues till the end of your life. (13) Thus I say.
FIFTH LECTURE.
DEATH AGAINST ONE's WILL.
In this ocean (of life) with its currents (viz. births) difficult to cross, one man has reached the opposite shore; one wise man has given an answer to the following question, (i) These two ways of life ending with death have been declared: death with one's will, and death against one's will. (2) Death against one's will is that of ignorant men, and it happens (to the same individual) many times. Death with one's will is that of wise men, and at best ^ it happens but once. (3) ' Viz. in the case of a Kevalin. Other sages die this death seven or eight times before reaching mukti.
LECTURE V. 2T Mahavira has (thus) described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions. (4) A man attached to pleasures and amusements will be caught in the trap (of deceit). (He thinks): ' I never saw the next world, but I have seen with my own eyes the pleasures of this life.' (5) ' The pleasures of this life are (as it were) in your hand, but the future ones are uncertain \ Who knows whether there is a next world or not?' (6) The fool boasts: ' I shall have the company of (most) men ^.' But by his love of pleasures and amusements he will come to grief. (7) Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or without. (8) An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do. (9) Overbearing in acts and words, desirous for wealth and women, he accumulates sins in two ways^ just as a young snake gathers dust (both on and in its body). (10) Then he suffers ill and is attacked by disease; and he is In dread of the next world when he reflects on his deeds. (11) I have heard of the places in hell, and of the destination of the sinner, where the fools who do cruel deeds will suffer violently. ( 1 2) ^ Kalika, doubtful as regards the time when they will be enjoyed. '^ I. e. I shall do as people generally do, viz. enjoy pleasures. ^ Viz. By his acts and thoughts.
Then going to the place where he is to be born as^ain accordine to his deeds, he feels remorse, as I have heard (from my teacher). (13) As a charioteer, who against his better judgment leaves the smooth highway and gets on a rugged road, repents when the axle breaks; so the fool, who transgresses the Law and embraces unrighteousness, repents in the hour of death, like (the charioteer) over the broken axle. (14, 15) Then when death comes at last, the fool trembles in fear; he dies the 'death against one's will,' (having lost his chance) like a gambler vanquished by Kali. (16) Thus has been explained the fools' ' death against one's will; ' now hear from me the wise men's ' death with one's will! ' (17) Full of peace and without injury to any one is, as I have heard (from my teachers), the death of the virtuous who control themselves and subdue their senses \ (18) (Such a death) does not fall to the lot of every monk, nor of every householder; for the morality of householders is of various character, and that of monks is not always good throughout. (19) Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control. (20) Bark and skin (of a goat), nakedness, twisted ^ S>2imgzy2.na.f?i vusimao — sawyatana?« va^yavataw. Vusimao is gen. sing., it is here used in juxtaposition with a word in gen. plur. Such an irregularity would of course be impossible in classical Prakr/'t, but the authors of metrical Gaina Sutras take such liberties with grammar that we must put up with any faulty expression, though it would be easy to correct it by a conjecture.
LECTURE V. 23 hair, baldness — these (outward tokens) will not save a sinful ascetic. {21) A sinner, though he be a mendicant (friar), will not escape hell; but a pious man, whether monk or householder, ascends to heaven. (22) A faithful man should practise ' the rules of conduct for householders; he should never neglect the Posaha fast- in both fortnights, not even for a single night. (23) When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones ^ share the world of the Yakshas. (24) Now a restrained monk will become one of the two: either one free from all misery or a god of great power. (25) To the highest regions, in due order, to those where there is no delusion, and to those which are full of light, where the glorious (gods dwell) — who have long life, great power, great lustre, who can change their shape at will, who are beautiful as on their first day, and have the brilliancy of many suns — to such places go those who are trained in self-control and penance, monks or householders, who have obtained liberation by absence of passion. (26-28) Having heard (this) from the venerable men who control themselves and subdue their senses, the virtuous and the learned do not tremble in the hour of death. (29) ' Kaewa phasae=kayena sprzjet, literally, touch with his body.
2 The Posaha of the Gainas corresponds to the Uposatha of the Buddhists. Hoernle in note 87 of his translation of the Uvasaga Dasao (Bibliotheca Indica) says of the Posaha: it is distinguished by the four abstinences (uvavasa) from food (ahara), bodily attentions (jarirasatkara), sexual intercourse (abrahma) and daily work (vyapara).
^ Literally, skin and joints.
A wise man having weighed (both kinds of death) and chosen the better one (taught in) the Law of Compassion, will become calm through patience, with an undisturbed mind (at the time of death). (30) When the right time (to prepare for death) has arrived, a faithful (monk) should in the presence (of his teacher) suppress all emotions (of fear or joy) and wait for the dissolution of his body. (31) When the time for quitting the body has come, a sage dies the ' death with one's will,' according to one of the three methods \ (32) Thus I say.
SIXTH LECTURE.
THE FALSE ASCETIC^.
All men who are ignorant of the Truth are subject to pain; in the endless Sa;;2sara they suffer in many ways, (i) Therefore a wise man, who considers well the ways that lead to bondage^ and birth, should ^ These three methods are (i) bhaktapratyakhyana, (2) ihgitamarawa, (3) padapopagamana. They are fully described in the AX-arahga Sutra I, 7, 8, 7 ff., see part i, p. 75 f.
^ Kh\idda.g^n\ya.n//iig^a.m = Kshullakanirgranthiyam. KshuUaka originally means ' small, young,' but I do not see that the contents of this lecture support this translation, though the commentators would seem to favour it.
^ Devendra here quotes the following Sanskrit verse: Kalatranigada.m dattva na sa;«tush/a^ pra^apati// 1 bliuyo^py apatyarupewa dadati gala^rmkhalam. The creator was not satisfied when he had given (to man) the wife as a fetter, he added a chain round his neck in the form of children.
LECTURE VI. 25 himself search for the truth, and be kind towards all creatures. (2) ' Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds ^' (3) This truth should be taken to heart ^ by a man of pure faith; he should (therefore) cut off greed and love, and not hanker after his former connections. (4) Cows and horses, jewels and earrings, cattle, slaves and servants: all these (possessions) you must give up in order to obtain the power of changing your form at will. (5) ^ Everything that happens to somebody, affects him personally; therefore, knowing the creatures' love of their own self, do not deprive them of their life, but cease from endangering and combating them. (6) Seeing that to accept (presents) leads to hell, one should not accept even a blade of grass; only to preserve one's life '^ one should eat the food that is put in one's own alms-bowl. (7) Here some are of opinion that they will be delivered from all misery by merely attending the teacher ^, without abstaining from sins. (8) ^ Sapehae pase = svaprekshaya paj'yet, he should look at it with his mind or reflectively. However sapehae is usually the absolute participle samprekshya. The meaning is the same in both cases.
^ Some MSS. insert here the following verse: ' Movables and immovables, corn, and furniture can not deliver a man from pain, who is suffering for his deeds.'
* This is according to the commentators the meaning of the word d6gu;7-^/n rr ^ugupsin.
^ Ayariya;« viditta«aw. The commentator makes this out Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words. (9) Clever talking will not work salvation; how should philosophical instruction do it? Fools, though sinking lower and lower through their sins, believe themselves to be wise men. (10) They are (going) a long way in the endless Sa?;^-sara; therefore looking out carefully one should wander about carefully ^ (11) Choosing what is beyond and above (this world, viz. liberation), one should never desire (worldly objects), but sustain one's body only to be able to annihilate one's Karman. (12) Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms. (13) Recoonisino- the cause of Karman, one should wander about waiting for one's death; (knowing) the permitted quantity of food and drink, one should eat (such food as has been) prepared (by the householders for their own consumption). (14) An ascetic should not lay by any store, not even so little as the grease (sticking to his alms-bowl); but as a bird with its plumage^, so he with his alms-bowl should wander about without desires. (15) to mean: by learning only what right conduct (aX-arikam) is, without living up to it. But it is obvious that the author intends a censure upon the G;7anamarga.
^ As usual this phrase means: one should conduct one's self so as to commit no sin.
^ There is a pun in the original on the word patta, which means plumes (patra) and alms-bowl (patra).
LECTURE VII. 27 Receiving alms in a manner to avoid faults \ and controlling one's self, one should wander about in a village (&c.) without a fixed residence; careful among the careless one should beg one's food. (16) Thus has spoken the Arhat G"/^atr/putra, the venerable native of Vai^ali ^, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith. (17) Thus I say.
SEVENTH LECTURE.
THE PARABLE OF THE RAM, ETC.
As somebody, to provide for (the arrival of) a guest, brings up a young ram, gives it rice and gram^, and brings it up in his yard; (i) Then when it is grown up and big, fat and of a large belly, fattened and of a plump body, it is ready for the guest. (2) As long as no guest comes, the poor (animal) lives; but as soon as a guest arrives, its head is cut off, and it is eaten. (3) As this ram is well treated for the sake of ^ This is the esha«asamiti. On the samitis see below. Twelfth Lecture, 2.
^ Vesalie = Vaijalika. See my remarks on this statement in part i, introduction, p. xi, and Hoernle's notes in his translation of the Uvasaga Dasao, p. 3 ff.
^ Yavasa, explained by mudgamashadi. INIutton of gramfed sheep is greatly appreciated in India.
a guest, even so an ignorant, great sinner longs (as it were) for life in hell. (4) An ignorant man kills, tells lies, robs on the highway, steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain. (5) He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes. (6) He eats crisp goats' meat, his belly grows, and his veins swell with blood — but he gains nothing but life in hell, just as the ram is only fed to be killed for the sake of a guest. (7) After having enjoyed pleasant seats, beds, carriages, riches, and pleasures, after having squandered his wealth which he had so much trouble in gaining, and after having committed many sins, he will, under the burden of his Karman, and believing only in the visible world, be grieved in the hour of death like the ram^ at the arrival of a guest. (8, 9) Then the sinner who has been killing living beings, at the end of his life falls from his state -, and against his will he goes to the world of the Asuras, to the dark place. (10) As a man for the sake of one Kakini^' (risks and) loses a thousand (Karshapa/^as), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician)^: (11) ^ Aya = a^a, literall}' goat.
2 ^uya = kyuta is said of one who is born after his death in a lower sphere than that in which he lived before.
^ According to the commentators the eightieth part of a rupee.
* The commentators relate 'old stories' to explain allusions in the text; they will, however, be intelligible without further comment, though I do not contend that those stories were not really old and known to the author of the Siitra.
LECTURE VIT.
Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures surpass (the former) a thousand times and more. (12) Those endowed with excellent knowledgre live many nayutas^ of years; so great a loss suffer the fools in a life of less than a hundred years! (13) Three merchants set out on their travels, each with his capital; one of them gained there much, the second returned with his capital, and the third merchant came home after having lost his capital. This parable ^ is taken from common life; learn (to apply it) to the Law. (14, 15) The capital is human life, the gain is heaven; through the loss of that capital man must be born as a denizen of hell or a brute animal. (16) These are the two courses open to the sinner; they consist in misery, as corporal punishment, &c.; for the slave to his lusts ^ has forfeited human life and divine life. (17) Having once forfeited them, he will have to endure these two states of misery; it will be ^ A nayuta or niyuta is equal to 49,786,136,000,000,000,000,000,000,000,000. It is derived in the following way: I nayutanga = 8,400,000 purvas. I nayuta = 8,400,000 nayutangas. - This parable closely corresponds to Matih.xxv. 14, Luke xix. i r. I need not here discuss the problems raised by this coincidence since they will, as I hear, be fully treated by Herr Hiittemann, a pupil of Professor Leumann of Strassburg.
^ Lolayasaa'/ie = lolatajaZ/^a. The commentator takes lolata for 161a and makes the word a karmadharaya. I think that the word ja//^a which originally means 'one who deceives others ' is used here in the sense ' one who deceives himself.'
difficult for him to attain an upward course^ for a long time to come. (i8) Considering what is at stake, one should weigh (the chances of) the sinner and of the virtuous man (in one's mind).
He who brings back his capital, is (to be compared to) one who is born again as a man. (19) Those men who through the exercise of various virtues 2 become pious householders, will be born again as men; for all beings will reap the fruit of their actions. (20) But he who increases his capital, is (to be compared to) one who practises eminent virtues; the virtuous, excellent man cheerfully attains the state of gods^ (21) When one thus knows that a (virtuous) monk or householder will be gladdened (by his gain), how, then, should a man, whilst he is losing (his chance), not be conscious of his losing it? (22) As a drop of water at the top of a blade of Ku^agrass dwindles down to naught when compared with the ocean, so do human pleasures when compared with divine pleasures. (23) The pleasures in this very limited life of men are like (the water at) the top of a blade of Ku5a-grass; for the sake of what will a man not care to gain and ^ I. e. birth as a man or a god.
2 ^iksha. The commentator quotes the following passage in Prakm: Souls gain human birth through four causes: (i) a kind disposition (prakr/tibhadrata), (2) love of discipline (prakrztivinitata), (3) compassion (sanukrojanata), and (4) want of envy (amatsarita).
3 For a higher rank than that of a god, e. g. that of a KevaHn, cannot, in the present state of the world, be attained.
LECTURE VIII. 31 to keep (so precious a good which he risks to lose)? (24) He who has not renounced pleasure, will miss his aim (i.e. the true end of his soul); for though he has been taught the right way, he will go astray again and again. (25) But he who has renounced pleasure, will not miss his aim; (he will think): I have learned that, by getting rid of this vile body, I shall become a god. (26) He will be born among men where there is wealth, beauty, glory, fame, long life, and eminent happiness. (27) See the folly of the sinner who practises unrighteousness: turning away from the Law, the great sinner will be born in hell. (28) See the wisdom of the wise man who follows the true Law: turning away from unrighteousness, the virtuous man will be born as a god. (29) A wise man weighs in his mind the state of the sinner and that of the virtuous man; quitting the state of the sinner, a sage realises that of the virtuous. (30) Thus I say.
EIGHTH LECTURE.
kapila's verses \ By what acts can I escape a sorrowful lot in this unstable ineternal Sa7;2sara, which is full of misery? (i) ^ This lecture is ascribed to Kapila. According to an old story, told in the commentary, he was the son of Kaj-yapa, a Brahman Quitting your former connections place your affection on nothing; a monk who loves not even those who love him, will be freed from sin and hatred. (2) Then the best of sages, who is exempt from of Kau^ambi, and his wife Ya^a. When Kajyapa died, his place was given to another man. His wife then sent her boy to A'avasti to study under Indradatta, a friend of his father's. That man was wiUing to instruct the boy, and procured him board and lodging in a rich merchant's house. Kapila, however, soon fell in love with the servant-girl who was appointed to his service. Once, at a festival kept by her caste, the girl in tears told him that she could not take part in the festivity as she had no money to buy ornaments. To get some she asked him to go to Dhana, a merchant, who used to give two pieces of gold to the man who saluted him first in the morning. Accordingly Kapila set out in the night, but was taken up by the police and brought before the king, Prasena^it. The student made a clear breast before the king, who was so pleased with him that he promised to give him whatever he should ask. Kapila went in the garden to consider what he should ask; and the more he thought about it, the more he raised the sum which he believed he wanted, till it came to be ten thousand millions. But then, all of a sudden, the light came upon him; he began to repent of the sinful life he had led up to that time, and tearing out his hair he became a Svaya7«sa7;/buddha.
Returning to the king, he pronounced verse 1 7: The more you get, (fee, and giving him the Dharmalabha, he went his way. He practised austerities and acquired superior knowledge, by dint of which he came to know that in a wood, eighteen leagues from Ra^agr/ha, lived a gang of five hundred robbers, under a chief Balabhadra. These men, he knew, would become converts to the right faith; accordingly he went to the wood where they lived. He was made prisoner, and brought before the leader of the robbers. To have some fun out of him they ordered him to dance, and on his objecting that there was none to play up, they all clapped their hands to beat the time. He then sang the first stanza of this lecture, by which some robbers were converted, and he continued to sing, repeating this stanza after each following verse (as dhruva), till at last all the robbers were converted.
LECTURE VIII.;^^ delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings. (3) All fetters (of the soul), and all hatred, everything of this kind, should a monk cast aside; he should not be attached to any pleasures, examining them well and taking care of himself. (4) A stupid, ignorant sinner who never fixes his thoughts on the soul's benefit and eternal welfare, but sinks down through hatred and the temptation of lust, will be ensnared as a fly is caught on gl^ie. (5) It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sadhu) who get over the impassable (Sawsara) as merchants cross the sea. (6) Some there are who call themselves 6'rama;^as, though they are like the beasts Ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs \ (7) One should not permit (or consent to) the killing of living beings; then he will perhaps be delivered from all misery; thus have spoken the preceptors who have proclaimed the Law of ascetics. (8) A careful man who does not injure living beings, is called 'circumspect' (samita). The sinful Karman will quit him as water quits raised ground. (9) In thoughts, words, and acts he should do ^ The commentator quotes the following words: brahma«e brahmawam alabheta, indraya kshattram, marudbhyo va.\sya.m, tapase judram, and explains them: he who kills a Brahmawa will acquire Brahma knowledge.
[45] D nothing injurious to beings who people the world, whether they move or not. (lo) He should know what alms may be accepted, and should strictly keep these rules; a monk should beg food only for the sustenance of life, and should not be dainty, (i i) He should eat what tastes badly, cold food, old beans, Vakkasa Pulaga, and for the sustenance of his life he should eat Manghu (ground badara). (12) Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (angavidya) \are not to be called ^'ramanz-s; thus the preceptors have declared. (13) Those who do not take their life under discipline, who cease from meditation and ascetic practices ^, and who are desirous of pleasures, amusements, and good fare, will be born again as Asuras. (14) And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Sa?;^sara; those whose souls are sullied by many sins, will hardly ever attain Bodhi. (15) And if somebody should give the whole earth to one man, he would not have enough; so difficult is it to satisfy anybody. (16) The more you get, the more you want; your desires increase with your means. Though two mas has would do to supply your want, still you would scarcely think ten millions sufficient. (17) ^ See the note on verse 17 of the Fifteenth Lecture.
"^ Samadhiyoga//. Samadhi is concentration of the mind, and the yogas are, in this connection, the operations (vyapara) of mind, speech, and body conducive to it.
LECTURE IX. 35 Do not desire (women), those female demons \ on whose breasts grow two lumps of flesh, who continually change their mind, who entice men, and then make a sport of them as of slaves. (i8) A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules. (19) This Law has been taught by Kapila of pure knowledge; those who follow it, will be saved and will gain both worlds. (20) Thus I say.
NINTH LECTURE.
THE PRAVRAGYA OF KING NAMI ^.
After (Nami) had descended from the world of the gods, and had been born as a man, he put an end to the influence of delusion, and remembered his former birth, (i) Remembering his former birth, king Nami ^ Rakshasis in the original.
^ The Life of king Nami and his Bodhi is told in the commentary. The Prakr/t text of this romance is printed in my ' Ausgewahlte Erzahlungen in Maharash/ri,' Leipzig, 1886, p. 41 ff. Nami is one of the four simultaneous Pratyekabuddhas, i.e. one of those saints who reach the highest stage of knowledge by an effort of their own, not through regular instruction and religious discipline. The Pratyekabuddhas or Svayarasa;7/buddhas (Sahasambuddha in Prakr/t) do not, however, propagate the true Law, as the Tirthakaras do. As the legend of Nami is not materially connected with our text, I need not give an abstract of it here.
D 2 became a Svaya;;2sa;;2buddha in the true Law, and placing his son on the throne he retired from the world. (2) After having enjoyed, in the company of the beautiful ladies of his seraglio, excellent pleasures which match those of the heavens, king Nami became enlightened and gave up his pleasures. (3) Having given up the town and country of Mithila, his army, seraglio, and all his retinue, the venerable man retired from the world and resorted to a lonely place. (4) When the royal Seer Nami retired from the world, at the occasion of his Pravra^ya there was an uproar in Mithila. (5) To the royal Seer who had reached the excellent stage of Pravra^ya, 6'akra in the guise of a Brahma^a addressed the following words: (6) ' Why is now Mithila ^ full of uproar? Dreadful noises are heard from palaces and houses.' (7) On hearing this, the royal Seer Nami, pursuing his reasons and arguments, answered the king of the gods thus: (8) ' In Mithila is the sacred ^ tree Manorama, full of leaves, flowers, and fruits, which sheds a cool shadow; this tree is always a favourite resort of many (birds). (9) ^ The text has Mahilae, which is against the metre. The locative makes the construction needlessly involved.
2 ^eie, /^aitya. The commentator interprets it as meaning udyana, park; but to make good his interpretation he takes \z.kkh^ for an instrumental plural instead of a nominative sinfjular. The context itself seems to militate against this interpretation; for it is natural to say of a tree that it has many leaves, but it is rather strained to say the same of a park.
LECTURE IX. 37 ' Now, as this sacred tree Manorama is shaken by the storm, the birds, suffering, destitute of refuge, and miserable, scream aloud.' (lo) On hearing this, the king of gods, pursuing his reasons and arguments, answered the royal Seer Nami thus: (ii) " This is fire and storm, your palace is on fire! Reverend sir, why do you not look after your seraglio?" (12) Nami answered (see verse 8): (13) ' Happy are we, happy live we who call nothing our own; when Mithila is on fire, nothing is burned that belongs to me. (14) * To a monk who has left his sons and wives, and who has ceased to act, nothing pleasant can occur, nor anything unpleasant. (15) ' There is much happiness for the sage, for the houseless monk, who is free from all ties, and knows himself to be single and unconnected (with the rest of the world).' (16) Indra answered (see verse 11): (17) " Erect a wall, gates, and battlements; dig a moat; construct ^ataghnis^: then you will be ^ a Kshattriya." (18) Nami answered (see verse 8): (19) 'Making Faith his fortress, Penance and Self-control the bolt (of its gate). Patience its strong wall, so that guarded in three ways ^ it is impregnable; making Zeal his bow, its string Carefulness in walking (iriya), and its top (where the string is ^ An instrument for defending a town.
2 G a /I' /J /z a si. The commentator explains this as an imperative, but there is no necessity for it.
^ Tigutta, this is a pun on the three guptis.
fastened) Content, he should bend (this bow) with Truth, piercing with the arrow, Penance, (the foe's) mail, Karman — (in this way) a sage will be the victor in battle and get rid of the Sawsara.' (20-22) Indra answered (see verse 11): (23) " Build palaces, excellent houses \ and turrets; thus you will be a Kshattriya." (24) Nami answered (see verse 8): (25) ' He who builds his house on the road, will certainly get into trouble; wherever he wants to go, there he may take up his lodgings.' (26) Indra answered (see verse 11): (27) " Punishing thieves and robbers, cut-purses and burglars, you should establish public safety; thus you will be a Kshattriya." (28) Nami answered (see verse 8): (29) * Men frequently apply punishment wrongly: the innocent are put in prison, and the perpetrator of the crime is set at liberty.' (30) Indra answered (see verse 11): (31) " O king, bring into subjection all princes who do not acknowledge you; thus you will be a true Kshattriya." (32) Nami answered (see verse 8): (33) ' Though a man should conquer thousands and thousands of valiant (foes), greater will be his victory if he conquers nobody but himself. (34) ' Fight with your Self; why fight with external foes? He who conquers himself through himself, will obtain happiness. (35)