The Samitis^ are: i. irya-samiti (going by paths trodden by men, beasts, carts, &c., and looking carefully so as not to occasion the death of any living creature); 2. bhasha-samiti (gentle, salutary, sweet, righteous speech); 3. esha;za-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. adana-samiti (receiving and keeping of the things necessary for ^ The word I have rendered 'article' is maya, the Sanskrit form of which may be mata or matra. The word is derived from the root ma 'to find room in,' and denotes that which includes in itself other things, see verse 3. The word may also mean ma.tr I ' mother,' as Weber understands it. But this is an obviously intentional double meaning.
^ The definitions placed in parentheses in the text are taken from Bhandarkar's Report for 1883-1884, p. 98, note t, p. 100, note *.
[45] K religious exercises, after having carefully examined them); 5. u/^/C'ara-samiti (performing the operations of nature in an unfrequented place). The three Guptis (which are here included in the term Samiti in its wider application) are: i. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.); 2. vag-gupti (preventing the tongue from saying bad things by a vow of silence, &c.); 3. kaya-gupti (putting the body in an immovable posture as in the case of Kayotsarga). (2) The eight Samitis are thus briefly enumerated, in which the whole creed taught by the 6^inas and set forth in the twelve Ahgas, is comprehended. (3) I. The walking of a well-disciplined monk should be pure in four respects: in respect to i. the cause ^; 2. the time; 3. the road; 4. the effort-. (4) The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways. (5) The effort is fourfold, viz. as regards: i. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them. (6) With regard to substance: the (walking monk) should look with his eyes; with regard to place: the space of a yuga (i.e. four hastas or cubits); with regard to time: as long as he walks; and with regard to condition of mind: carefully ^ (7) He walks carefully who pays attention only to ^ Al amb an a, literally support: explained: supported by which the mind becomes pure.
^ Crayawa = yatna; it consists chiefly in compassion with living creatures (^ivadaya).
^ Upayukta.
LECTURE XXIV. 131 his walk and his body {executing it), whilst he avoids attending to the objects of sense, but (minds) his study, the latter in all five ways^ (8) 2. To give way to: anger, pride, deceit and greed, laughter, fear, loquacity and slander-; these eight faults should a well-disciplined monk avoid; he should use blameless and concise speech at the proper time. (9, 10) 3. As regards begging ^ a monk should avoid the faults in the search '^, in the receiving ^ and in the use*^ of the three kinds of objects, viz. food, articles of use, and lodging. (11) A zealous monk should avoid in the first (i.e. in the search for alms) the faults occasioned either by the giver (udgama) or by the receiver (ut pa dan a); in the second (i. e. in the receiving of alms) the faults inherent in the receiving; and in the use of the articles received, the four faults". (12) ^ The 'five ways 'are va/^ana, &c., as explained in the Twentyninth Lecture, §§ 19-23, below, p. 165 f. The commentators supply kuryat ' he should carry on his study.'
^ Vikaha = vikatha, which does not occur in common Sanskrit. Perhaps it stands for vikattha 'boasting.'
* Paribh6gaisha7/a.
' There are altogether forty-six faults to be avoided. As they are frequently alluded to in the sacred texts, a systematical enumeration and description of them according to the Dipika will be useful.
There are sixteen udgama-doshas by which food, &c. becomes unfit for a G^aina monk: 1. Adhakarmika, the fault inherent in food, &c., which a layman has prepared especially for religious mendicants of whatever sect.
2. Auddej-ika, is food, &c., which a layman has prepared for a particular monk.
K 2 4. If a monk takes up or lays down the two kinds of things belonging to his general and supple- 3. Putika, is food, &c., which is pure on the whole, but contains particles impure on account of the first fault.
4. Unmijra, is food, &c., of which a part only had been especially prepared for the monk in question.
5. Sthapanakarmika, is food, &c., which has been reserved for the monk.
6. Prabhrz'tika, is food, &c., which has been prepared for some festivity.
7. Pradu/ikara«a, when the layman has to light a lamp in order to fetch the alms for the monk.
8. Krita, when he has to buy the things.
9. Pramitya, when he has to fetch a ladle (Puddharaka) in order to draw out the food, &c.
10. Parav;-ati, when he replaces bad particles of the food by good ones, and vice versa.
11. Adhyahr/ta, when he has to fetch the food, &c., from some distance.
12. Udbhinna, when he has to open locks before he gets at the food, &c.
13. Malahr/ta, when he has to take the food, &c., from some raised or underground place.
14. kkkh\dLy?i., when the food, &c., was taken by force from somebody.
15. Anisr/sh/a, when a man gives from a store he possesses in common with other men, without asking their permission.
16. Adhyavapura, when the mendicant calls while the dinner is being cooked, and for his sake more food is put in the pot on the fire.
(Some of these faults are enumerated in the Aupapatika Sutra, § 96, III.)
There are sixteen utpadana-doshas; or such faults as are occasioned by the monk's using some means to make the layman give him alms: 1. Dhatrikarman, when the monk plays with the layman's children.
2. Dutakarman, when he gives him information about what his people are doing.
3. Nimitta, when he speaks in praise of almsgiving.
4. A^ivika, when he makes his birth and family known to him.
LECTURE XXIV. I 33 mentary - outfit, he should proceed in the following way. (13) 5. Vapanika, when he expatiates upon his misery.
6. A'ikitsa, when he cures sick people.
7. Krodhapiwfl'a, when he extorts alms by threats.
8. Manapi«(/a, when he tells the layman that he has laid a wager with other monks that he would get alms from him.
9. M3.yap\Jida, when he employs tricks or buffoonery in order to procure alms.
10. L6bhapi7?^a, when he goes begging from a desire of good fare.
11. Sa?«stava-pi«fl'a, when he flatters the layman.
12. Vidyapiwrt'a, when he makes a show of his learning; or when he conjures a god from whom to get alms.
13. Mantradosha, when he obliges the layman in some way or other.
14. A'urwayoga, when he makes himself invisible and then takes away the food, &c.
15. Y6gapi;/(/a, when he teaches people spells, tricks, &c.
16. Mulakarman, when he teaches them how to obviate evils by roots, charms, &c.
There are ten faults of graha«aisha«a: 1. ^Sankita, when a monk accepts alms from a frightened layman.
2. Mrakshita, when the food is soiled (khara;;/ita) by animate or inanimate matter.
3. Nikshipta, when the food is placed among animate things.
4. Pjhita, when animate food is covered with inanimate matter, and vice versa.
5. Sa7;/hr/ta, when the layman has to take out the thing to be given from one vessel and puts it into another.
6. Dayaka, when the condition or occupation of the giver forbids accepting alms from him.
7. Unmijrita, when the layman mixes up pure with impure food.
8. Aparita (?), when one joint possessor gives away from the store against the other's will.
9. Lipta, when the layman gives food, &c., with a ladle or his hand, soiled with milk, butter, &c.
10. AT^ardita, when in giving alms he spills milk, &c.
^ See next page.
A zealous monk should wipe the thing after having inspected it with his eyes, and then he should take it up or put it down, having the Samiti in both respects^. {14) 5. Excrements, urine, saliva, mucus, uncleanliness of the body, offals of food, waste things, his own body (when he is about to die), and everything of this description (is to be disposed of in the way to be described). (15) [A place may be not frequented and not seen (by people), or not frequented but seen, or frequented and not seen, or frequented and seen. (i6)]'^ In a place neither frequented nor seen by other people, which offers no obstacles to self-control, which is even, not covered with grass or leaves "*, and has There are four faults of paribh6gaisha;za: 1. Sdimydgana., when the monk puts together the ingredients for a good meal.
2. Aprama«a, when he accepts a greater than the prescribed quantity of food.
3. Ingala, when he praises a rich man for his good fare, or dhuma, when he blames a poor man for his bad fare.
4. Akara^a, when he eats choice food on other occasions than those laid down in the sacred texts.
' Aughika and aupagrahika. The former is explained samudayika, the other denotes such things as are wanted occasionally only, as a stick. I cannot make out with certainty from the commentaries whether the broom is reckoned among the former or the latter.
^ This means, according to the commentator, either in taking up or putdng down, or with respect to the ogha and aupagrahika outfit, or with respect to substance and condition of mind.
' This verse, which is in a different metre (Arya), is apparently a later addition, and has probably been taken from an old commentary, the A'urwi or the Bhashya.
* A^^y^usirl = asushirS, not perforated, not having holes. I translate according to the author of the Ava/^uri. The literal LECTURE XXIV. I 35 been brought into its present condition ^ not long ago, which is spacious, has an inanimate surface-layer ^ not too near (the village, &c.), not perforated by holes, and is exempt from insects and seeds — in such a place he should leave his excrements, &c. (17, 18) The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis^. (19) 1. There is, i. truth; 2. untruth; 3. a mixture of truth and untruth; 4. a mixture of what is not true, and what is not untrue. The Gupti of mind refers to all four ^. (20) A zealous monk should prevent his mind from desires for the misfortune of somebody else •', from thoughts on acts which cause misery to living beings ^ and from thoughts on acts which cause their destruction ■^. (21) 2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20). (22) A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21). (23) 3. In standing, sitting, lying down, jumping, going, and in the use of his organs, a zealous monk should prevent his body from intimating obnoxious desires, translation would give a wrong idea, as it would come to the same as the word bilavar^ita in the next verse.
^ I. e. where the ground has been cleared not long ago by burning the grass, &c.
2 6ga^//e, where the animate ground is covered by at least five digits of inanimate matter.
3 Viz. of mind (20, 21), of speech (22, 23), and of the body (24, 25).
« Samarambha. ' Arambha.
from doing acts which cause misery to Hving beings, or which cause their destruction. (24, 25) These are the five Samitis for the practice of the rehgious Hfe, and the Guptis for the prevention of everything sinful. (26) This is the essence of the creed, which a saee should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births. (27) Thus I say.
TWENTY-FIFTH LECTURE.
THE TRUE SACRIFICE.
There was a famous Brahma;/a, 6^ayagh6sha by name, who was born in a Brahmanical family, but who was pledged to the performing of the yamas \ (i) This great sage, who subdued all his senses, and who walked on the right road, came, on his wandering from village to village, to the town of Benares. (2) There outside of Benares he took up his lodgings in a pleasant park; there he took up his abode in a pure place to live and sleep in. (3) At the same time a Brahma;2a, versed in the Vedas, Vi^ayaghosha by name, offered a sacrifice in that town. (4) Now this houseless (monk) at the end of a fast of a month's duration, went to the sacrifice of Vi^ayaghosha to beg alms. (5) ^ Yama etymologically means 'restraint;' here it denotes the great vows of the 6^ainas; cf. XXIII, 12, p. 121 and note 2.
LECTURE XXV. I 37 The priest wanted to turn the approaching monk off: ' I shall not give you alms, mendicant, beg somewhere else. (6) ' Priests who are versed in the Vedas and are chaste as behoves offerers, who are versed in the (9y6tishariga^ and are well grounded in the sacrificial science, who are able to save themselves and others, such priests ought to be presented with food and all they desire.' (7, 8) When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good. (9) Not to obtain food, or drink, or M^hatever else he wanted, but to save these people he spoke the following words: (10) " You do not know what is most essential ^ in the Vedas, nor in sacrifices, nor in the heavenly bodies -', nor in duties *. (11) " Nor do you know those who are able to save themselves and others; but if you do, then speak out!" (12) The priest did not make a reply to defend himself against his insinuation; but he and all there assembled joined their hands and questioned the great sage: (13) ' Tell us the most essential subject in the Vedas, and tell us what is most essential in the sacrifice; ^ It is worthy of note that, according to the opinion of our author, the knowledge of astronomy, as taught in the Gyotisha, was one of the principal accomplishments of a priest. This quality of a priest must therefore have been more conspicuous to an outsider than Brahmanical books would make us believe.
^ To render muha = mukha.
^ Nakshatra. ^ Dharma.
tell US the first of the heavenly bodies, and tell us the best of dharmas. (14) ' Who are able to save themselves and others (viz. tell me). I ask you to solve this my doubt, O saint.' (15) " The most essential subject in the Vedas is the agnihotra, and that of the sacrifice is the purpose of the sacrifice ^; the first of the heavenly bodies is the moon, and the best of dharmas is that of Ka^yapa (i.e. i?/shabha). (16) " The beautiful (gods) with joined hands praise and worship the highest Lord (i.e. the Tirdiakara) as the planets, &c., (praise) the moon. (17) " The ignorant (priests) pretend to know the sacrifice, those whose Brahmanical excellence consists in (false) science; they shroud themselves in study and penance, being like fire covered by ashes. (18) "He who is called by people a Brahma/^a and is worshipped like fire (is no true Brahma;m). But him we call a true Brahma;/a, whom the wise point out as such. (19) " He who has no worldly attachment after entering the order, who does not repent of having become a monk ^, and who takes delight in the noble words, him we call a Brahma/ea. (20) " He who is exempt from love, hatred, and fear, ' Ganna/Z/ii veyasa muham = ya^warthi vedasam mukham. According to the Dipika sacrifice here means the ten virtues: truth, penance, content, patience, right conduct, simpUcity, faith, constancy, not injuring anything, and Sa^zvara.
^ According to the commentators we should translate: He who does not embrace (his people) on meeting them, and is not sorry on leaving them.
LECTURE XXV. 139 (and who shines forth) Hke burnished gold, purified in fire\ him we call a Brahma;/a. (21) "A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirva;2a, him we call a Brahma;^a. (22) "He who thoroughly knows living beings, whether they move or not, and does not injure them in any of the three ways -, him we call a Brahma/^a. (23) "He who does not speak untruth from anger or for fun, from greed or from fear, him we call a Brahma;^a. (24) "He who does not take anything that is not given him, be it sentient or not sentient, small or large, him we call a Brahma;^a. (25) "He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brahma;^a. (26) "He who is not defiled by pleasures as a lotus erowine in the water is not wetted by it, him we call a Brahma;^a. (27) " He who is not greedy, who lives unknown, who has no house and no property, and who has no friendship with householders, him we call a Brahma?^a. (28) "He who has given up his former connections (with his parents, &c.), with his kinsmen and relations, and who is not given to pleasure, him we call a Brahma;za. (29) 1 NiddhantamalapavagaT/i. The commentator assumes a transposition of the members in this compound. Such irregular compounds are not unfrequent in our Prakr/t. If, however, pavaga stands for papaka, the compound would be regular, and would refer not to ' gold/ but to the person described. In that case we must translate: whose impurities and sins had been annihilated.
^ I. e. by thoughts, words, and acts.
" The binding of animals (to the sacrificial pole), all the Vedas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful. (30) " One does not become a Sramam. by the tonsure, nor a Brahma;^a by the sacred syllable 6m, nor a Muni by living in the woods, nor a Tapasa by wearing (clothes of) Ku^-a-grass and bark. (31) "One becomes a ^Srama/^a by equanimity, a Brahmawa by chastity, a Muni by knowledge, and a Tapasa by penance. (32) " The Enlightened One has declared these (good qualities) through which one becomes a (true) Snataka ^; him who is exempt from all Karman, we call a Brahma;^a. (34) " The most excellent twice-born men ^ who possess these good qualities, are able to save themselves and others." (35) When thus his doubt had been solved, Vi^ayaghosha, the Brahma;/a, assented ^ to the great sage 6^ayagh6sha and to his (speech). (36) Vi^c-ayaghosha, pleased, folded his hands and spoke ^ Snataka denotes a Brahman who has finished his studies; it here means as much as ' a perfect sage.'
^ A various reading in one MS. adds, ' Ginas and Brahmawas ' before dvi^as.
' Samudaya tayB.m tarn tu. The text is evidently corrupted. Samudaya stands, according to the commentators, for samadaya, but there is no finite verb with which to construe the absolute participle, either expressed or easily supplied. Perhaps we must read samuvaya vayaw = samuva^a va^as; for the perfect is retained in some cases. However, if this conjecture be right, the next line would be superfluous.
LECTURE XXV. I4I as follows: ' You have well declared to me what true Brahma;^ahood consists in. (37) ' You are a sacrificer of sacrifices, you are the most learned of those who know the Vedas, you know the 6^y6tishanga, you know perfectly the Law. (38) ' You are able to save yourself and others; therefore do us the honour to accept our alms, O best of monks.' (39) " I do not want any alms; but, O Brahma;^a, enter the order at once, lest you should be drifted about on the dreadful ocean of the Samsa-va., whose eddies are dangers. (40) " There is glue (as it were) in pleasure: those who are not given to pleasure, are not soiled by it; those who love pleasures, must wander about in the Sa;;^sara; those who do not, will be liberated. (41) "If you take two clods of clay, one wet, the other dry, and fling them against the wall, the wet one will stick to it. (42) " Thus foolish men, who love pleasure, will be fastened (to Karman), but the passionless will not, even as the dry clod of clay (does not stick to the wall)." (43) When Vi^ayaghosha had learned the excellent Law from the houseless 6^ayagh6sha, he entered the order. (44) 6^ayagh6sha and Vi^ayaghosha both annihilated their Karman by self-control and penance, and reached the highest perfection. (45) Thus I say.
TWENTY-SIXTH LECTURE.
THE CORRECT BEHAVIOUR.
I shall declare the correct behaviour (sama/^ari) which causes freedom from all misery; by practising it the Nirgranthas have crossed the ocean of Sa;;2sara. (i) The correct behaviour of monks consists of (the following) ten parts: i. ava^yika; 2. naishedhiki; 3. apre'/^/C'/^ana; 4, pratipr/y^/^/^ana; 5. /^/zandana; 6. i/^-^/^akara; 7. mithyakara; 8. tathakara; 9. abhyutthana; 10. upasampad. (2-4) The ava^yika is required when he leaves a room (or the presence of other monks on some necessary business); the naishedhiki, on entering a place; apr2/t'/C'//ana, (or asking the superior's permission) for what he is to do himself; pratiprz/^/'/^ana, for what somebody else is to do; -('/randan a, (or placing at the disposal of other monks) the things one has got; i/^/t'/^akara, in the execution (of one's intention by oneself or somebody else); mithyakara, in the blamingoneself (for sins committed); tathakara, (assent) in making a promise; abhyutthana, in serving those who deserve respect; and upasampad, in placing oneself under another teacher. Thus the twice fivefold behaviour has been declared. (5-7) After sunrise during the first quarter (of the first Paurushi) ^ he should inspect (and clean) his things and pay his respects to the superior. (8) Then, with his hands joined, he should ask him: ^ The southern half of the sky or horizon, between east and west, is divided into four quarters, each of which corresponds in time to a paurushi, the fourth part of a day or a night.
lecturf: XXVI, 14; ' What shall I do now? I want to be employed, sir, in doing some work or in studying.' (9) If he is ordered to do some work, he should do it without tiring; if he is ordered to study, he should do it without allowing himself to be affected by any pains. (10) A clever monk should divide the day into four (equal) parts (called paurushi), and fulfil his duties (uttaragu;2a) in all four parts. (11) In the first Paurushi he should study, in the second he should meditate, in the third he should go on his begging-tour, and in the fourth he should study again. (12) In the month Asha^^/^a the Paurushi (of the night) contains two feet (pada) ^; in the month Pausha, four; in the months A'aitra and A^vayu^a. three. (13) (The Paurushi) increases or decreases a digit - (angula) every week, two digits every fortnight, four digits every month. (14) The dark fortnight of Ashad/ia, Bhadrapada, Karttika, Pausha, Phalguna, and Vai.^akha are known as avamaratras^ (15) ^ A paurushi is the fourth part of a day or a night; about the time of the equinoxes, when the day as well as the night contains twelve hours, the paurushi contains three hours. At the same time, in the months ^aitra and Ajvina, as we learn from our verse, the paurushi has three feet, padas. The pad a therefore is equal to one hour exactly. The duration of the night at the summer solstice was therefore estimated at eight hours and at the winter solstice at sixteen, just as in the Vedic Gyotisha.
^ A digit, angula, is apparently the twelfth part of a foot, pada = one hour. The digit is therefore equal to five minutes.
^ The fortnights, mentioned in the text, consist of fourteen days only, the remaining ones of fifteen days. In this way the lunar year is made to consist of 354 days.
In the quarter of the year comprising the three months 6^yesh//^amula, Ashaa^a, and Sravand., the (morning-) inspection is to last six digits (beyond J Paurushi); in the second quarter, eight; in the third, ten; in the fourth, eighth (i6) A clever monk should divide the night too into four parts, and fulfil his duties (u ttaragu/^a) in all four parts. (17) In the first Paurushi he should study, in the second he should meditate, in the third he should leave off sleep, and in the fourth he should study again. (18) When the nakshatra which leads the night - has reached the first quarter of the heaven, at dawn he should cease to study. (19) When a small part of the quarter is left^ in which the (leading) nakshatra stands, during that space of time, being considered intermediate* (between two) days, a monk should watch. (20) In the first quarter (of the first Paurushi) he should inspect (and clean) his things, pay his respects to his superior, and then begin to study, not allowing himself to be affected by any pains ^ (21) ^ Or thirty, fort}', fifty, forty minutes respectively.
^ I.e. the nakshatra which is in opposition to the sun, and accordingly rises at the same time with the setting sun, and sets with the rising sun, compare Ramaya«a III, 16, 12.
•'' I. e. is about to set.
* Verattiya, translated vairatrika; but there is no such word in Sanskrit. It apparently stands for dvairatrika, belonging to two days. As the Hindus reckon the day from sunrise, the time immediately preceding it may be considered to belong to two days.
^ Compare verse 8.
LECTURE XXVI. 1 45 In the (last) quarter of the first Paurushi, after paying his respect to the Guru, a monk should inspect his almsbowl, without, however, performing the Kala-pratikrama;2a \ (22) He should first inspect his mouth-cloth'^, then his broom ^, and taking the broom in his hand he should inspect his cloth. (23) Standing upright he holds his cloth firmly and inspects it first leisurely, then he spreads it, and at last he wipes it. (24) (He should spread the cloth) without shaking or crushing it, in such a way as to make the folds disappear, and to avoid friction of its parts against each other; he should fold it up six times in length, and nine times in breadth, and then he should remove living beings with his hand (spreading the cloth on the palm of his hand)'^. (25) He must avoid want of attention: i. in beginning his work; 2. in taking up the corners of the cloth; 3. in folding it up; 4. in shaking out the dust; 5. in putting it down (on some other piece of cloth); 6. in sitting upon the haunches^. (26) ^ I.e. expiation of sins concerning time, cf. Bliandarkar's Report, p. 98, note J. It seems to consist in Kayotsarga.
^ This is a piece of muslin which the Gaina monks place before their mouth in speaking, in order to prevent insects being drawn in the mouth by the breath.
^ It is here called g6/('/^/^aga = gu>('>^>^aka, originally a bunch of peacocks' feathers, it is so still, if I am not mistaken, with the Digambaras, whilst the 6'vetambaras use other materials, especially cotton threads.
* Much in my translation is conjectural. There are some technicalities in these verses which I fail to understand clearly, notwithstanding the explanations of the scholiasts.
' Vadika.
[45] L (One must further avoid) to hold the cloth loosely, or at one corner, or so as to let It flap, or so as to subject It to friction, or so as to shake it in different ways, or If one has made a mistake In the number of foldings (see verse 25) to count (aloud or with the help of the fingers, &c.)^ (27) There should be neither too little nor too much of Inspection, nor an exchange (of the things to be Inspected); this Is the right way to do (the Inspection), all other methods are wrong: — (28) (This Is) If one engaged In Inspecting his things converses or gossips (with anybody), renounces something^, teaches another his lesson, or receives his own lesson from another, (he neglects his inspection). (29) He who is careful In the Inspection, protects the six kinds of living beings, viz. the earth-bodies, water-bodies, fire-bodies, wind-bodies, plants, and animals. (30) He who is careless In the Inspection, injures the six kinds of living beings (just enumerated) ^ (31) In the third Paurushi he should beg food and drink, (he may do so) for any of the following six reasons: (32) ^ I am not sure of having hit the true meaning. The commentators reckon this counting as a fault, while the text itself seems to enjoin it.
^ Dei pa/^X'akkhanaw. The meaning is, I believe, that during the time of inspection one should not make up one's mind to abstain from this or that because one is to devote one's whole attention to the inspection of one's things.
^ The Dipika places this verse before the last and construes it with verse 29, making out the following meaning: if one, engaged in inspecting his things, converses or gossips, &c., then, being careless in the inspection, he injures, &c.
LECTURE XXVI. 1 47 I. To prevent an illness; 2. to serve the Guru; 3. to be able to comply with the rules about walking^; 4. to be able to comply with the rules of self-control ^; 5. to save one's life; 6. to be able to meditate on the Law. (33) A zealous Nirgrantha or Nirgranthi may omit to beg food for the following six reasons, when it will not be considered a transgression of his duties: (34) I. In case of illness; 2. in case of a disaster; 3. to preserve one's chastity and the Guptis; 4. out of compassion for living beings; 5. in the interest of penance; 6. to make an end of one's life". (35) Taking his whole outfit a monk should inspect it with his eye; he then may walk about, but not beyond half a Yq^ana. (t,6) In the fourth Paurushi he should put away his almsbowl (after having eaten his meal), and then begins his study which reveals all existent things. (37) In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and after having performed Kala-pratikrama;/a^ he should inspect his lodging. (38) A zealous monk should also inspect the place where to discharge his excrements and urine, and then (till the sun sets) he should go through Kayotsarga without allowing himself to be affected by any pains. (39) ^ Iriya////ae; for one will not be careful about walking (iryasamiti) if too hungry or thirsty.
^ For one might eat forbidden food if too hungry.
^ It may be remarked here that the verses 15, 16, 19, 20, 24, 26, 27? 29, 33, 34, 35 are in the Arya-metre while the rest of the lecture is in -Sloka.
L 2 Then he should, in due order, reflect on all transgressions he has committed during the day, with regard to knowledge, faith, and conduct. (40) Having finished Kayotsarga, and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the day. (41) Then having recited the Pratikrama?^a Sutra ^ and having annihilated his sins, he should pay his reverence to the Guru (asking absolution) -, and go through Kayotsarga without allowing himself to be affected by any pains. (42) Having finished Kayotsarga, and paid his reverence to the Guru, he should pronounce the customary (three) praises, and then wait for the proper time. (43) In the first Paurushi (of the night) he should study; in the second he should meditate; in the third he should leave off sleep; and in the fourth he should study again ^ (44) In the fourth Paurushi he should wait for the proper time and then begin to study without waking the householders. (45) In the last quarter of the fourth Paurushi he should pay his reverence to the Guru, and performing Kala-pratikrama/za ^ he should wait for the proper time. (46) When the (time for) Kayotsarga has arrived, he ^ Pa</ikamittu = pratikramya, explained pratikramawasutram uktva.
^ According to the Dipika: having repeated the three Gathas beginning ariyauva^^^aya.
^ This verse is the same as verse 18, except a verbal difference in the last line.
^ Pa<fikamittu kalassa, see p. 145, note i. The Dipika here explains this phrase by: doing acts proper for that time.
LECTURE XXVII. 1 49 should go through it, without allowing himself to be affected by any pains. {47) Then he should, in due order, reflect on all transgressions he has committed during the night with regard to knowledge, faith, and conduct. (48) Having finished Kayotsarga and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the night. (49) Then having recited the Pratikrama;^a Sutra &c. (see verse 41). (50) He should consider what kind of austerities he will undertake. Having finished his Kayotsarga, he pays his reverence to the Guru. (51) Having finished Kayotsarga and paid his reverence to the Guru, he should practise those austerities which he has decided upon, and praise the perfected saints. (52) Thus has been summarily declared the correct behaviour, by practising which many souls have crossed the ocean of Sa7;^sara. (53) Thus I say.
TWENTY-SEVENTH LECTURE.
THE BAD BULLOCKS.
There was a Sthavira and Ga^^adhara^ the learned sage Garga. This leader of the Gana. once made the following reflections: (i) ' He who rides in a car, crosses a wilderness; he ^ Ga«a seems to correspond to the modern Ga.M/m; see part i, p. 288, note 2. Ga«adhara, therefore, does not denote here, as usual, a disciple of Tirthakara.
who rides, as it were, in (the car of) religious exercise, crosses the Sa;;^sara. (2) ' But he who puts bad bullocks ^ before his car, will be tired out with beating them; he will feel vexation, and his goad will be broken (at last). (3) ' (A bad bullock) will bite its mate in the tail; it will wound the other-; it will break the pin of the yoke", or it will leave the road. (4) ' It will fall down on its side, or sit down, or lie down; it will jump up or caper, or it will obstinately make for a young cow. (5) ' It will furiously advance with its head lowered for an attack, or angrily go backward; it will stand still as if dead, or run at full speed, (6) ' The cursed beast ^ will rend asunder the rope, or in its unruliness break the yoke; and roaring it will break loose and run off. (7) 'Just as bad bullocks are when put before a car, so are bad pupils when yoked, as it were, to the car of the Law; they break down through want of zeal. (8) 'Some attach great importance'' to their success; ^ Khalu7;;ka = galivrz'shabha. Gali is explained in the dictionaries: a strong but lazy bull. In verse 1 6 we meet with galigaddaha = galigardabha, as synonymous with kha.\u??ika.
- The commentator understands the first line of this verse as having reference to the angry driver. But though an angry driver will perhaps, for all I know, put his bullock's tail to his teeth, still it is harder to supply another subject in the first line than in the second, and in the following verses.
^ Samila = yugarandhrakilaka, AvaKiri.
* ^/nmala =^ara, see Hema/'andra, De^i Kosha 3, 27. It is a coarse term, which I replace by another, though probably the language of our coach-drivers might supply us with a more idiomatic rendering.
LECTURE XXVII. I5I some to their good fare; some to their comfort; some nurse their anger. (9) ' Some are averse to begging; some are afraid of insults and are stuck up; (how can) I convince them by reasons and arguments^ (?) (10) ' (A bad pupil) makes objections, and points out (imagined) difficulties; he frequently acts in opposition to the words of the superiors. (11) '(He will say if sent to a lady): "She does not know me, she will give me nothing; I suppose she will be gone out; send some other monk there." (12) ' If sent on an errand, they do not do what they were bidden ^ but stroll about wherever they like; or deporting themselves like servants of the king 3, they knit their brows (when speaking to other people). (13) ' After they have been instructed, admitted into the order, and nourished with food and drink, they disperse in all directions like geese whose wings have grown.' (14) Now this driver (viz. Garga), who had to deal with bad bullocks, thought: ' What have I to do with bad pupils? I am disheartened. (15) ' As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.' (16) 1 The metre of this verse seems to have originally been Arya, but an attempt has been made to change it into Anush/ubh. We meet here with the interesting form a?msasammi (read awusasammi) = anu^asmi.