Uttaradhyayana Sutra

¹I shall explain in due order the discipline of a houseless monk, who has got rid of all worldly ties. Listen to me.

²A monk who, on receiving an order from his superior, walks up to him, watching his nods and motions, is called well-behaved.

³But a monk who, on receiving an order from his superior, does not walk up to him, being insubordinate and inattentive, is called ill-behaved.

⁴As a bitch with sore ears is driven away everywhere, thus a bad, insubordinate, and talkative (pupil) is turned out.

⁵As a pig leaves a trough filled with grain to feed on faeces, so a brute (of a man) turns away from virtue, and takes to evil ways.

⁶Hearing a man thus compared to a dog and a pig, he who desires his own welfare, should adhere to good conduct.

⁷Therefore be eager for discipline, that you may acquire righteousness; a son of the wise, who desires liberation, will not be turned away from anywhere.

⁸One should always be meek, and not be talkative in the presence of the wise; one should acquire valuable knowledge, and avoid what is worthless.

⁹When reprimanded a wise man should not be angry, but he should be of a forbearing mood; he should not associate, laugh, and play with mean men.

¹⁰He should do nothing mean, nor talk much; but after having learned his lesson, he should meditate by himself.

¹¹If he by chance does anything mean, he should never deny it, but if he has done it, he should say: 'I have done it;' if he has not done it, 'I have not done it.'

¹²He should not, in every case, wait for the express command (of the teacher) like an unbroken horse for the whip (of the rider), but like a broken horse which sees the whip (of the rider) he should commit no evil act.

¹³Disobedient, rough speaking, ill-behaved pupils will exasperate even a gentle teacher; but those will soon win even a hot-tempered teacher who humour him and are polite.

¹⁴He should not speak unasked, and asked he should not tell a lie; he should not give way to his anger, and bear with indifference pleasant and unpleasant occurrences.

¹⁵Subdue your Self, for the Self is difficult to subdue; if your Self is subdued, you will be happy in this world and in the next.

¹⁶Better it is that I should subdue my Self by self-control and penance, than be subdued by others with fetters and corporal punishment.

¹⁷He should never do anything disagreeable to the wise, neither in words nor deeds, neither openly nor secretly.

¹⁸He should not (sit) by the side of the teacher, nor before him, nor behind him; he should not touch (the teacher's) thigh with his own, nor answer his call from the couch.

¹⁹A well-behaved monk should not sit on his hams, nor cross his arms, nor stretch out his legs, nor stand (too) close to his teacher.

²⁰If spoken to by the superior, he should never remain silent, but should consider it as a favour; asking for his command, he should always politely approach his teacher.

²¹If the teacher speaks little or much, he should never grow impatient; but an intelligent pupil should rise from his seat and answer (the teacher's) call modestly and attentively.

²²He should never ask a question when sitting on his stool or his bed, but rising from his seat and coming near, he should ask him with folded hands.

²³When a pupil who observes the above rules of conduct, questions the teacher about the sacred text, its meaning, or both, he should deliver it according to tradition.

²⁴A monk should avoid untruth, nor should he speak positively (about future things, his plans, &c.); he should avoid sinful speech, and always keep free from deceit.

²⁵He should not tell anything sinful or meaningless or hurtful, neither for his own sake nor for anybody else's, nor without such a motive. (25). In barbers' shops or houses, on the ground separating two houses, or on the highway a single monk should not stand with a single woman, nor should he converse with her.

²⁶Any instruction the wise ones may give me in a kind or a rough way, I shall devotedly accept, thinking that it is for my benefit.

²⁷(The teacher's) instruction, his manner of giving it, and his blaming evil acts are considered blissful by the intelligent, but hateful by the bad monk.

²⁸Wise, fearless monks consider even a rough instruction as a benefit, but the fools hate it, though it produces patience and purity of mind.

²⁹He should occupy a low, firm seat, which does not rock; seldom rising and never without a cause, he should sit motionless.

³⁰At the right time a monk should sally forth, and he should return at the right time; avoiding to do anything out of time, he should do what is appropriate for each period of the day.

³¹A monk should not approach (dining people) sitting in a row, but should collect alms that are freely given; having begged according to the sanctioned rules, he should eat a moderate portion at the proper time.

³²A monk should wait (for his alms) alone, not too far from other monks, nor too near them, but so that he is not seen by another party; another monk should not pass him to get the start of him.

³³Neither boldly erect nor humbly bowing down, standing neither too close by nor too far off, a monk should accept permitted food that was prepared for somebody else.

³⁴In a place that is covered above and sheltered on all sides, where there are no living beings nor seeds, a monk should eat in company, restrained and undressed.

³⁵A monk should avoid as unallowed such food as is well dressed, or well cooked, or well cut, or such in which is much seasoning, or which is very rich, or very much flavoured, or much sweetened.

³⁶(The teacher) takes delight in instructing a clever (pupil), just as the rider (in managing) a well-broken horse; but he tires to instruct a foolish (pupil), just as the rider (tires to manage) an unbroken horse.

³⁷(A bad pupil thinks:) 'I get but knocks and boxes on the ear, hard words and blows;' and he believes a teacher who instructs him well, to be a malevolent man.

³⁸A good pupil has the best opinion (of his teacher), thinking that he treats him like his son or brother or a near relation; but a malevolent pupil imagines himself treated like a slave.

³⁹He should not provoke his teacher's anger, nor should he himself grow angry; he should not offend the teacher nor irritate him by proclaiming his faults.

⁴⁰Perceiving the teacher's anger one should pacify him by kindness, appease him with folded hands, and promise not to do wrong again.

⁴¹He who adopts the conduct which the wise ones have attained by their virtues and always practised, will not incur blame.

⁴²Guessing the teacher's thoughts and the purport of his words, one should express one's assent, and execute (what he desires to be done).

⁴³An excellent pupil needs no express directions, or he is (at least) quickly directed; he always carries out his duties as he is told.

⁴⁴An intelligent man who has learned (the sacred texts) takes his duties upon himself, and he becomes renowned in the world; as the earth is the dwelling of all beings, so he will be a dwelling of all duties.

⁴⁵When the worthy teachers, who are thoroughly enlightened and from early times well versed in conduct, are satisfied (with a pupil), they will make over to him their extensive and weighty knowledge of the sacred texts.

⁴⁶His knowledge will be honoured, his doubts will be removed, he will gladden the heart of his teacher by his good acts; kept in safety by the performance of austerities and by meditation, being as it were a great light, he will keep the five vows.

⁴⁷Honoured by gods, Gandharvas, and men, he will, on leaving this body which consists of dirt and impurities, become either an eternal Siddha, or a god of great power and small imperfections.

⁰Thus I say.

¹O long-lived (Gambûsvâmin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahâvîra): Here, forsooth, the Venerable Ascetic Mahâvîra of the Kâsyapa Gôtra has declared twenty-two troubles which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant. These, then, are the twenty-two troubles declared by the Venerable Ascetic Mahâvîra, which a monk must learn and know, bear and conquer, in order not to be vanquished by them when he lives the life of a wandering mendicant: 1. digañkhâ (gugupsâ)-parîsahâ, hunger; 2. pivâsâ (pipâsâ)-p., thirst; 3. sîya (sîta)-p., cold; 4. usina (ushna)-p., heat; 5. damsamasaya (damsamasaka)-p., gad-flies, and gnats; 6. akêla-p., nakedness; 7. arati-p., to be discontented with the objects of control. 8. itthî (strî)-p., women; 9. kariyâ (karyâ)-p., erratic life; 10. nisîhiyâ (naishêdhikî)-p., place for study; 11. se.ggâ (sayyâ)-p., lodging; 12. akkôsa (âkrôsa)-p., abuse; 13. vaha (vadha)-p., corporal punishment; 14. gâyanâ (yâkanâ)-p., to ask for something; 15. alâbha-p., to be refused; 16. rôga-p., illness; 17. tana-phâsa (trinasparsa), pricking of grass; 18. galla-p., dirt; 19. sakkârapurakkâra (satkârapurahkâra)-p., kind and respectful treatment; 20. pannâ (pragñâ)-p., understanding; 21. annâna (agñâna)-p., ignorance; 22. sammatta (samyaktva)-p., righteousness. The enumeration of the troubles has been delivered by the Kâsyapa, I shall explain them to you in due order. Listen to me.

²1. Though his body be weakened by hunger, a monk who is strong (in self-control) and does penance, should not cut or cause another to cut (anything to be eaten), nor cook it or cause another to cook it.

³Though emaciated like the joint of a crow's (leg) and covered with a network of veins, he should know the permitted measure of food and drink, and wander about with a cheerful mind.

⁴2. Though overcome by thirst, he should drink no cold water, restrained by shame and aversion (from forbidden things); he should try to get distilled water.

⁵Wandering about on deserted ways, in pain, thirsty, with dry throat, and distressed, he should bear this trouble (of thirst).

⁶3. If a restrained, austere ascetic occasionally suffers from cold on his wanderings, he should not walk beyond the (prescribed) time, remembering the teaching of the Gina.

⁷'I have no shelter and nothing to cover my skin, therefore I shall make a fire to warm myself;' such a thought should not be entertained by a monk.

⁸4. If he suffers from the heat of hot things, or from the heat of his body, or from the heat of summer, he should not lament the loss of comfort.

⁹A wise man, suffering from heat, should not long for a bath, or pour water over his body, or fan himself.

¹⁰5. Suffering from insects a great sage remains undisturbed. As an elephant at the head of the battle kills the enemy, so does a hero (in self-control conquer the internal foe).

¹¹He should not scare away (insects), nor keep them off, nor be in the least provoked to passion by them. Tolerate living beings, do not kill them, though they eat your flesh and blood.

¹²6. 'My clothes being torn, I shall (soon) go naked,' or 'I shall get a new suit;' such thoughts should not be entertained by a monk.

¹³At one time he will have no clothes, at another he will have some; knowing this to be a salutary rule, a wise (monk) should not complain about it.

¹⁴7. A houseless and poor monk who wanders from village to village may become tired of ascetic life: he should bear this trouble.

¹⁵A sage should turn away from this discontent; he should wander about free from sins, guarded in himself, a tabernacle (as it were) of the Law, doing no actions, and perfectly passionless.

¹⁶8. In this world men have a natural liking for women; he who knows (and renounces) them, will easily perform his duties as a Sramana.

¹⁷A wise man who knows that women are a slough, as it were, will get no harm from them, but will wander about searching for the Self.

¹⁸9. Alone, living on allowed food, he should wander about, bearing all troubles, in a village or a town or a market-place or a capital.

¹⁹Different (from other men) a monk should wander about, he should acquire no property; but not being attached to householders, he should live without a fixed residence.

²⁰10. In a burial-place, or a deserted house, or below a tree he should sit down, alone, without moving, and he should not drive away any one.

²¹Sitting there he should brave all dangers; when seized with fear, he should not rise and go to some other place.

²²11. A monk who does penance and is strong (in self-control), will not be affected beyond measure by good or bad lodgings, but an evil-minded monk will.

²³Having obtained a good or bad lodging in an empty house, he should stay there thinking: 'What does it matter for one night?'

²⁴12. If a layman abuses a monk, he should not grow angry against him; because he would be like a child, a monk should not grow angry.

²⁵If a monk hears bad words, cruel and rankling ones, he should silently overlook them, and not take them to heart.

²⁶13. A monk should not be angry if beaten, nor should he therefore entertain sinful thoughts; knowing patience to be the highest good, a monk should meditate on the Law.

²⁷If somebody strikes a restrained, resigned Sramana somewhere, he should think: 'I have not lost my life.'

²⁸14. It will always cause difficulties to a houseless monk to get everything by begging, and nothing without begging.

²⁹The hand (of the giver) is not always kindly stretched out to a monk when he is on his begging tour; but he should not think that it would be better to live as a householder.

³⁰15. He should beg food from the householder when his dinner is ready; a wise man should not care whether he gets alms or not.

³¹'I get nothing to-day, perhaps I shall get something to-morrow;' a monk who thinks thus, will not be grieved by his want of success.

³²16. If any misfortune happens and he suffers pain, he should cheerfully steady his mind, and bear the ills that attack him.

³³He should not long for medical treatment, but he should continue to search for the welfare of his soul; thus he will be a true Sramana by neither acting himself nor causing others to act.

³⁴17. When a naked, rough, restrained ascetic lies on the grass, his body will be hurt.

³⁵In the sun his pain will grow insupportable; still a monk, though hurt by the grass, will not use clothes.

³⁶18. When by the heat of summer his body sweats and is covered with dirt and dust, a wise monk should not lament his loss of comfort.

³⁷He should bear (all this), waiting for the destruction of his Karman, (and practising) the noble, excellent Law; he should carry the filth on his body till he expires.

³⁸19. It may be that a gentleman salutes a monk, or rises from his seat on his approach, or invites him (to accept alms in his house): a monk should evince no predilection for men of this sort, who show him such marks of respect.

³⁹Not resentful, having few wants, begging from strangers, and not being dainty, a wise man should not long for pleasant things, nor be sorry afterwards (for not having got them).

⁴⁰20. 'Forsooth, in bygone times I have done actions productive of ignorance, for I do not remember them when asked by anybody anywhere.'

⁴¹'Afterwards, however, actions productive of ignorance take effect.' Therefore comfort yourself, knowing the consequences of actions. (4!) 21. 'It was of no use to turn away from the lust of the senses and to live restrainedly, for I do not properly recognise good and bad things.'

⁴²'Though in practising austerities and religious observances I live according to strict rules, still the hindrances to knowledge will not go off.'

⁴³22. A monk should not think: 'There is, indeed, no life to come, nor an exalted state to be acquired by penances; in short, I have been deceived.'

⁴⁴A monk should not think: 'Those lied who said that there were, are, and will be Ginas.'

⁰All these troubles have been declared by the Kâsyapa. A monk should not be vanquished by them, when attacked by any anywhere. Thus I say.

¹Four things of paramount value are difficult to obtain here by a living being: human birth, instruction in the Law, belief in it, and energy in self-control.

²I. The universe is peopled by manifold creatures, who are, in this Samsâra, born in different families and castes for having done various actions.

³Sometimes they go to the world of the gods, sometimes to the hells, sometimes they become Asuras in accordance with their actions.

⁴Sometimes they become Kshattriyas, or Kandâlas and Bukkasas, or worms and moths, or (insects called) Kunthu and ants.

⁵Thus living beings of sinful actions, who are born again and again in ever-recurring births, are not disgusted with the Samsâra, but they are like warriors (never tired of the battle of life).

⁶Living beings bewildered through the influence of their actions, distressed and suffering pains, undergo misery in non-human births.

⁷But by the cessation of Karman, perchance, living beings will reach in due time a pure state and be born as men.

⁸II. And though they be born with a human body, it will be difficult for them to hear the Law, having heard which they will do penances, combat their passions and abstain from killing living beings.

⁹III. And though, by chance, they may hear the Law, it will be difficult for them to believe in it; many who are shown the right way, stray from it.

¹⁰IV. And though they have heard the Law and believe in it, it is difficult for them to fulfill it strenuously; many who approve of the religion, do not adopt it.

¹¹Having been born as a man, having heard the Law, believing in it, and fulfilling it strenuously, an ascetic should restrain himself and shake off sinfulness.

¹²The pious obtain purity, and the pure stand firmly in the Law: (the soul afterwards) reaches the highest Nirvâna, being like unto a fire fed with ghee.

¹³Leave off the causes of sin, acquire fame through patience! (A man who acts up to this) will rise to the upper regions after having left this body of clay.

¹⁴The Yakshas who are gifted with various virtues, (live in the heavenly regions, situated) one above the other, shining forth like the great luminaries, and hoping never to descend thence.

¹⁵Intent on enjoying divine pleasures and changing their form at will, they live in the upper Kalpa heavens many centuries of former years.

¹⁶The Yakshas, having remained there according to their merit, descend thence at the expiration of their life and are born as men. Men are of ten kinds.

¹⁷Fields and houses, gold, cattle, slaves and servants: where these four goods, the causes of pleasure, are present, in such families he is born.

¹⁸He will have friends and relations, be of good family, of fine complexion, healthy, wise, noble, famous, and powerful.

¹⁹After 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.

²⁰Perceiving 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.

⁰Thus I say.

¹You 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?

²Men 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.

³As 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.

⁴If a man living in the Samsâra does an action for the sake of somebody else, or one by which he himself 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).

⁵Wealth 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.

⁶Though 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 Bhârunda bird!

⁷A 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.

⁸By 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.

⁹'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.

¹⁰One cannot quickly arrive at discernment; therefore one should exert one's self, abstain from pleasures, understand the world, be impartial like a sage, and guard one's self: (thus) never be careless.

¹¹A Sramana 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.

¹²External things 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.

¹³Heretics 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.

⁰Thus I say.

¹In 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.

²These two ways of life ending with death have been declared: death with one's will, and death against one's will.

³Death 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.

⁴Mahâvîra has (thus) described the first kind in which an ignorant man, being attached to pleasures, does very cruel actions.

⁵A 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.'

⁶'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?'

⁷The fool boasts: 'I shall have the company of (most) men.' But by his love of pleasures and amusements he will come to grief.

⁸Then he begins to act cruelly against movable and immovable beings, and he kills living beings with a purpose or without.

⁹An ignorant man kills, lies, deceives, calumniates, dissembles, drinks liquor, and eats meat, thinking that this is the right thing to do.

¹⁰Overbearing 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).

¹¹Then he suffers ill and is attacked by disease; and he is in dread of the next world when he reflects on his deeds.

¹²I have heard of the places in hell, and of the destination of the sinner, where the fools who do cruel deeds will suffer violently.

¹³Then going to the place where he is to be born again according to his deeds, he feels remorse, as I have heard (from my teacher).

¹⁴As 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.

¹⁵Then 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.

¹⁶Thus has been explained the fools’ 'death against one's will;' now hear from me the wise men's 'death with one's will!'

¹⁷Full 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.

¹⁹Some householders are superior to some monks in self-control; but the saints are superior to all householders in self-control.

²⁰Bark and skin (of a goat), nakedness, twisted hair, baldness--these (outward tokens) will not save a sinful ascetic.

²¹A sinner, though he be a mendicant (friar), will not escape hell; but a pious man, whether monk or householder, ascends to heaven.

²²A faithful man should practise the rules of conduct for householders; he should never neglect the Pôsaha fast in both fortnights, not even for a single night.

²³When under such discipline he lives piously even as a householder, he will, on quitting flesh and bones, share the world of the Yakshas.

²⁴Now a restrained monk will become one of the two: either one free from all misery or a god of great power.

²⁵To 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.

²⁶A 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).

²⁷When 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.

²⁸When the time for quitting the body has come, a sage dies the 'death with one's will,' according to one of the three methods.

⁰Thus I say.

¹All men who are ignorant of the Truth are subject to pain; in the endless Samsâra they suffer in many ways.

²Therefore a wise man, who considers well the ways that lead to bondage and birth, should himself search for the truth, and be kind towards all creatures.

³'Mother, father, daughter-in-law, brother, wife, and sons will not be able to help me, when I suffer for my own deeds.'

⁴This 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.

⁵Cows 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.

⁶Everything 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.

⁷Seeing 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.

⁸Here some are of opinion that they will be delivered from all misery by merely attending the teacher, without abstaining from sins.

⁹Acknowledging the truth about bondage and liberation, but talking only, not acting (in accordance with these tenets), they seek comfort for themselves in mighty words.

¹⁰Clever 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. (to) They are (going) a long way in the endless Samsâra; therefore looking out carefully one should wander about carefully.

¹¹Choosing 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.

¹²Those will reap pains who, in thoughts, words, or acts, are attached to their body, to colours, and to forms.

¹³Recognising 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).

¹⁴An 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.

¹⁵Receiving 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.

¹⁶Thus has spoken the Arhat Gñâtriputra, the venerable native of Vaisâlî, who possesses the highest knowledge and who possesses the highest faith, who possesses (at the same time) the highest knowledge and the highest faith.

⁰Thus I say.

¹As 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;

²Then 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.

³As 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.

⁴As this ram is well treated for the sake of a guest, even so an ignorant, great sinner longs (as it were) for life in hell.

⁵An ignorant man kills, tells lies, robs on the highway, steals foreign goods, deceives, (always thinking of some one) whom he could plunder, the villain.

⁶He is desirous of women and pleasures, he enters on undertakings and business, drinks liquor, eats meat, becomes strong, a subduer of foes.

⁷He 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.

⁸After 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.

⁹Then 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.

¹⁰As a man for the sake of one Kâkinî (risks and) loses a thousand (Kârshâpanas), or as the king lost his kingdom (and life) by eating a mango-fruit which he was strictly forbidden (by his physician):

¹¹Even so are human pleasures compared with the pleasures of the gods: divine life and pleasures surpass (the former) a thousand times and more.

¹²Those endowed with excellent knowledge live many nayutas of years; so great a loss suffer the fools in a life of less than a hundred years!

¹³Three 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.

¹⁴The 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.

¹⁵These 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.

¹⁶Having once forfeited them, he will have to endure these two states of misery; it will be difficult for him to attain an upward course for a long time to come.

¹⁷Considering 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.

¹⁸Those men who through the exercise of various virtues become pious householders, will be born again as men; for all beings will reap the fruit of their actions.

¹⁹But 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.

²⁰When 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?

²¹As a drop of water at the top of a blade of Kusa-grass dwindles down to naught when compared with the ocean, so do human pleasures when compared with divine pleasures.

²²The pleasures in this very limited life of men are like (the water at) the top of a blade of Kusa-grass; for the sake of what will a man not care to gain and to keep (so precious a good which he risks to lose)?

²³He 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.

²⁴But 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.

²⁵He will be born among men where there is wealth, beauty, glory, fame, long life, and eminent happiness.

²⁶See the folly of the sinner who practises unrighteousness: turning away from the Law, the great sinner will be born in hell.

²⁷See the wisdom of the wise man who follows the true Law: turning away from unrighteousness, the virtuous man will be born as a god.

²⁸A 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.

⁰Thus I say.

¹By what acts can I escape a sorrowful lot in this unstable ineternal Samsâra, which is full of misery?

²Quitting 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.

³Then the best of sages, who is exempt from delusion and possesses perfect knowledge and faith, speaks for the benefit and eternal welfare, and for the final liberation of all beings.

⁴All 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.

⁵A 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 glue.

⁶It is difficult to cast aside the pleasures of life, weak men will not easily give them up; but there are pious ascetics (sâdhu) who get over the impassable (Samsâra) as merchants cross the sea.

⁷Some there are who call themselves Sramanas, though they are like the beasts ignorant of (the prohibition of) killing living beings; the stupid sinners go to hell through their superstitious beliefs.

⁸One 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.

⁹A careful man who does not injure living beings, is called 'circumspect' (samita). The sinful Karman will quit him as water quits raised ground.

¹⁰In thoughts, words, and acts he should do nothing injurious to beings who people the world, whether they move or not.

¹¹He 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.

¹²He should eat what tastes badly, cold food, old beans, Vakkasa Pulâga, and for the sustenance of his life he should eat Manghu (ground badara).

¹³Those who interpret the marks of the body, and dreams, and who know the foreboding changes in the body (aṅgavidyâ), are not to be called Sramanas; thus the preceptors have declared.

¹⁴Those 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.

¹⁵And when they rise (in another birth) from the world of the Asuras, they err about, for a long time, in the Samsâra; those whose souls are sullied by many sins, will hardly ever attain Bôdhi.

¹⁶And if somebody should give the whole earth to one man, he would not have enough; so difficult is it to satisfy anybody.

¹⁷The more you get, the more you want; your desires increase with your means. Though two mâshas would do to supply your want, still you would scarcely think ten millions sufficient.

¹⁸Do 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.

¹⁹A houseless (monk) should not desire women, he should turn away from females; learning thoroughly the Law, a monk should strictly keep its rules.

²⁰This Law has been taught by Kapila of pure knowledge; those who follow it, will be saved and will gain both worlds.

⁰Thus I say.

¹After (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.

²Remembering his former birth, king Nami became a Svayamsambuddha in the true Law, and placing his son on the throne he retired from the world.

³After 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.

⁴Having given up the town and country of Mithilâ, his army, seraglio, and all his retinue, the venerable man retired from the world and resorted to a lonely place.

⁵When the royal Seer Nami retired from the world, at the occasion of his Pravragyâ there was an uproar in Mithilâ.

⁶To the royal Seer who had reached the excellent stage of Pravragyâ, Sakra in the guise of a Brâhmana addressed the following words:

⁷'Why is now Mithilâ full of uproar? Dreadful noises are heard from palaces and houses.'

⁸On hearing this, the royal Seer Nami, pursuing his reasons and arguments, answered the king of the gods thus:

⁹'In Mithilâ is the sacred tree Manôrama, full of leaves, flowers, and fruits, which sheds a cool shadow; this tree is always a favourite resort of many (birds).

¹⁰'Now, as this sacred tree Manôrama is shaken by the storm, the birds, suffering, destitute of refuge, and miserable, scream aloud.'

¹¹On hearing this, the king of gods, pursuing his reasons and arguments, answered the royal Seer Nami thus:

¹²"This is fire and storm, your palace is on fire! Reverend sir, why do you not look after your seraglio?"

¹³Nami answered (see verse 8):

¹⁴'Happy are we, happy live we who call nothing our own; when Mithilâ is on fire, nothing is burned that belongs to me.

¹⁵To a monk who has left his sons and wives, and who has ceased to act, nothing pleasant can occur, nor anything unpleasant.

¹⁶'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).'

¹⁷Indra answered (see verse 11):

¹⁸"Erect a wall, gates, and battlements; dig a moat; construct sataghnîs: then you will be a Kshattriya."

¹⁹Nami answered (see verse 8):

²⁰'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 (iriyâ), and its top (where the string is 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 Samsâra.' (20-22) Indra answered (see verse 11):

²¹"Build palaces, excellent houses, and turrets; thus you will be a Kshattriya."

²²Nami answered (see verse 8):

²³'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.'

²⁴Indra answered (see verse 11):

²⁵"Punishing thieves and robbers, cut-purses and burglars, you should establish public safety; thus you will be a Kshattriya."

²⁶Nami answered (see verse 8):

²⁷'Men frequently apply punishment wrongly: the innocent are put in prison, and the perpetrator of the crime is set at liberty.'

²⁸Indra answered (see verse 11):

²⁹"O king, bring into subjection all princes who do not acknowledge you; thus you will be a true Kshattriya."

³⁰Nami answered (see verse 8):

³¹'Though a man should conquer thousands and thousands of valiant (foes), greater will be his victory if he conquers nobody but himself.

³²'Fight with your Self; why fight with external foes? He who conquers himself through himself, will obtain happiness.

³³'The five senses, anger, pride, delusion, and greed --difficult to conquer is one's self; but when that is conquered, everything is conquered.'

³⁴Indra answered (see verse 11):

³⁵"Offer great sacrifices, feed Sramanas and Brâhmanas, give alms, enjoy yourself, and offer sacrifices: thus you will be a true Kshattriya."

³⁶Nami answered:

³⁷'Though a man should give, every month, thousands and thousands of cows, better will be he who controls himself, though he give no alms.'

³⁸Indra answered:

³⁹"You have left the dreadful âsrama (that of the householder) and are wanting to enter another; (remain what you were), O king, and be content with observing the Pôsaha-days."

⁴⁰Nami answered:

⁴¹'If an ignorant man should eat but a blade of Kusa-grass every month, (the merit of his penance) will not equal the sixteenth part of his who possesses the Law as it has been taught.'

⁴²Indra answered:

⁴³"Multiply your gold and silver, your jewels and pearls, your copper, fine robes, and carriages, and your treasury; then you will be a true Kshattriya."

⁴⁴Nami answered:

⁴⁵'If there were numberless mountains of gold and silver, as big as Kailâsa, they would not satisfy a greedy man; for his avidity is boundless like space.

⁴⁶'Knowing that the earth with its crops of rice and barley, with its gold and cattle, that all this put together will not satisfy one single man, one should practise austerities.'

⁴⁷Indra answered:

⁴⁸"A miracle! O king, you give up those wonderful pleasures, in search of imaginary objects; your very hope will cause your ruin."

⁴⁹Nami answered:

⁵⁰'Pleasures are the thorn that rankles, pleasures are poison, pleasures are like a venomous snake; he who is desirous of pleasures will not get them, and will come to a bad end at last.

⁵¹'He will sink through anger; he will go down through pride; delusion will block up his path; through greed he will incur dangers in both worlds.'

⁵²Throwing off the guise of a Brâhmana, and making visible his true form, Sakra saluted him respectfully and praised him with these sweet words:

⁵³"Bravo! you have conquered anger; bravo! you have vanquished pride; bravo! you have banished delusion; bravo! you have subdued greed.

⁵⁴"Bravo for your simplicity, O saint! bravo for your humility, O saint! bravo for your perfect patience! bravo for your perfect liberation!

⁵⁵"Here (on earth) you are the highest man, Reverend sir, and hereafter you will be the highest; exempt from all blemishes you will reach Perfection, a higher state than which there is none in this world."

⁵⁶Thus praising the royal Seer, Sakra in perfect faith kept his right side towards him and paid reverence to him, again and again.

⁵⁷After having adored the best sage's feet marked by the Kakra and the Aṅkusa, he flew up through the air, with his crown and his earrings prettily trembling.

⁵⁸Nami humbled himself; enjoined by Sakra in person, the king of Vidêha left the house, and took upon him Sramanahood.

⁵⁹Thus act the enlightened, the wise, the clever ones; they turn away from pleasures, as did Nami, the royal Seer.

⁰Thus I say.

¹As the fallow leaf of the tree falls to the ground, when its days are gone, even so the life of men (will come to its close); Gautama, be careful all the while!

²As a dew-drop dangling on the top of a blade of Kusa-grass lasts but a short time, even so the life of men; Gautama, be careful all the while!

³As life is so fleet and existence so precarious, wipe off the sins you ever committed; Gautama, &c.

⁴A rare chance, in the long course of time, is human birth for a living being; hard are the consequences of actions; Gautama, &c.

⁵When the soul has once got into an earth-body, it may remain in the same state as long as an Asamkhya; Gautama, &c.

⁶When the soul has once got into a water-body, &c. (all as in verse 5).

⁷When a soul has once got into a fire-body, &c. (all as in verse 5).

⁸When the soul has once got into a wind-body, &c. (all as in verse 5).

⁹When the soul has once got into a vegetable-body, it remains long in that state, for an endless time, after which its lot is not much bettered; Gautama, &c.

¹⁰When the soul has once got into a body of a Dvîndriya (i.e. a being possessing two organs of sense), it may remain in the same state as long as a period called samkhyêya; Gautama, &c.

¹¹When the soul has once got into a body of a Trîndriya (i.e. a being possessing three organs of sense), it, &c. (all as in verse 10).

¹²When the soul has once got into a body of a Katurindriya (i.e. a being possessing four organs of sense), it, &c. (all as in verse 10).

¹³When the soul has once got into a body of a Pañkêndriya (i.e. a being possessing five organs of sense), it may remain in the same state as long as seven or eight births; Gautama, &c.

¹⁴When the soul has once got into the body of a god or of a denizen of hell, it may remain in that state one whole life; Gautama, &c.

¹⁵Thus the soul which suffers for its carelessness, is driven about in the Samsâra by its good and bad Karman; Gautama, &c.

¹⁶Though one be born as a man, it is a rare chance to become an Ârya; for many are the Dasyus and Mlêkkhas; Gautama, &c.

¹⁷Though one be born as an Ârya, it is a rare chance to possess all five organs of sense; for we see many who lack one organ or other; Gautama, &c.

¹⁸Though he may possess all five organs of sense, still it is a rare chance to be instructed in the best Law; for people follow heretical teachers; Gautama, &c.

¹⁹Though he may have been instructed in the right Law, still it is a rare chance to believe in it; for many people are heretics; Gautama, &c.

²⁰Though one believe in the Law, he will rarely practise it; for people are engrossed by pleasures; Gautama, &c.

²¹When your body grows old, and your hair turns white, the power of your ears decreases; Gautama, &c.

²²When your body grows old, and your hair turns white, the power of your eyes decreases; Gautama, &c.

²³When your body grows old, and your hair turns white, the power of your nose decreases.

²⁴When your body grows old, and your hair turns white, the power of your tongue decreases.

²⁵When your body grows old, and your hair turns white, the power of your touch decreases.

²⁶When your body grows old, and your hair turns white, all your powers decrease.

²⁷Despondency, the king's evil, cholera, mortal diseases of many kinds befall you; your body wastes and decays; Gautama, &c.

²⁸Cast aside from you all attachments, as the (leaves of) a lotus let drop off the autumnal water, exempt from every attachment, Gautama, be careful all the while!

²⁹Give up your wealth and your wife; you have entered the state of the houseless; do not, as it were, return to your vomit; Gautama, &c.

³⁰Leave your friends and relations, the large fortune you have amassed; do not desire them a second time; Gautama, &c.

³¹There is now no Gina, but there is a highly esteemed guide to show the way; now being on the right path, Gautama, be careful all the while!

³²Now you have entered on the path from which the thorns have been cleared, the great path; walk in the right path; Gautama, &c.

³³Do not get into an uneven road like a weak burden-bearer; for you will repent of it afterwards; Gautama, &c.

³⁴You have crossed the great ocean; why do you halt so near the shore? make haste to get on the other side; Gautama, &c.

³⁵Going through the same religious practices as perfected saints, you will reach the world of perfection, Gautama, where there is safety and perfect happiness; Gautama, &c.

³⁶The enlightened and liberated monk should control himself, whether he be in a village or a town, and he should preach to all the road of peace; Gautama, &c.

⁰Having heard the Buddha's well-delivered sermon, adorned by illustrations, Gautama cut off love and hatred and reached perfection. (37) Thus I say.

¹I shall explain, in due order, the right discipline of a houseless monk who has got rid of all worldly ties. Listen to me.

²He who is ignorant of the truth, egoistical, greedy, without self-discipline, and who talks loosely, is called ill-behaved and void of learning.

³There are five causes which render wholesome discipline impossible: egoism, delusion, carelessness, illness, and idleness:

⁴For eight causes discipline is called virtue, viz.: not to be fond of mirth, to control one's self, not to speak evil of others, not to be without discipline, not to be of wrong discipline, not to be covetous, not to be choleric, to love the truth; for their influence discipline is called virtue.

⁵A monk who is liable to the following fourteen charges, is called ill-behaved, and does not reach Nirvâna:

⁶If he is frequently angry; if he perseveres in his wrath; if he spurns friendly advice; if he is proud of his learning; if he finds fault with others; if he is angry even with friends; if he speaks evil even of a good friend behind his back; if he is positive in his assertions; if he is malicious, egoistical, greedy, without self-discipline; if he does not share with others; if he is always unkind: then he is called ill-behaved. (7-9) But for the following fifteen good qualities he is called well-behaved: if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere in his wrath,; if he listens to friendly advice; if he is not proud of his learning; if he does not find fault with others; if he is not angry with friends; if he speaks well even of a bad friend behind his back; if he abstains from quarrels and rows; if he is enlightened, polite, decent, and quiet: then he is called well-behaved. (10-13) He who always acknowledges his allegiance to his teacher, who has religious zeal and ardour for study, who is kind in words and actions, deserves to be instructed.

⁷As water put into a shell shines with a doubled brilliancy, so do the piety, fame, and knowledge of a very learned monk.

⁸As a trained Kambôga-steed, whom no noise frightens, exceeds all other horses in speed, so a very learned monk is superior to all others.

⁹As a valiant hero bestriding a trained horse, with heralds singing out to his right and left, (has no equal), neither has a very learned monk.

¹⁰As a strong and irresistible elephant of sixty years, surrounded by his females, (has no equal), neither has a very learned monk.

¹¹As a sharp-horned, strong-necked bullock, the leader of the herd, is a fine sight, so is a very learned monk.

¹²As a proud lion with sharp fangs, who brooks no assault, is superior to all animals, so is a very learned monk (superior to all men).

¹³As Vâsudêva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk.

¹⁴As a universal monarch with his fourfold army and great power, the possessor of the fourteen attributes of a king, (has no equal), neither has a very learned monk.

¹⁵As Sakra the thousand-eyed, the wielder of the thunderbolt, the fortress-destroyer, the king of gods, (has no equal), neither has a very learned monk.

¹⁶As the rising sun, the dispeller of darkness, who burns as it were with light, (has no equal), neither has a very learned monk.

¹⁷As the moon, the queen of the stars, surrounded by the asterisms, when she is full at full-moon, (has no equal), neither has a very learned monk.

¹⁸As a well-guarded storehouse of merchants, which is filled with grain of many kinds, (has no equal), neither has a very learned monk.

¹⁹As the best of Gambû trees, called Sudarsanâ, which is the abode of the presiding deity, (has no equal), neither has a very learned monk.

²⁰As the best of rivers, the ocean-flowing stream Sîtâ with its dark waters, (has no equal), neither has a very learned monk.

²¹As the best of hills, high mount Mandara, on which various plants shed a bright lustre, (has no equal), neither has a very learned monk.

²²As the ocean of inexhaustible water, the delight of Svayambhû, which is full of precious things of many kinds, (has no equal), neither has a very learned monk.

²³Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated.

²⁴Therefore, seeker after the highest truth, study the sacred lore, in order to cause yourself and others to attain perfection.

⁰Thus I say.

¹Harikêsa-Bala was born in a family of Svapâkas (Kândâlas); he became a monk and a sage, possessed of the highest virtues, who had subdued his senses.

²He observed the rules with regard to walking, begging, speaking, easing nature, and receiving and keeping (of things necessary for a monk) controlled himself, and was always attentive (to his duty).

³He protected from sin his thoughts, speech, and body, and subdued his senses. Once on his begging tour, he approached the enclosure of a Brahmanical sacrifice.

⁴When (the priests) saw him coming up, emaciated by austerities, in a miserable condition, and with the poorest outfit, they laughed at him, the ruffians.

⁵Stuck up by pride of birth, those killers of animals, who did not subdue their senses, the unchaste sinners, made the following speech:

⁶'Who is that dandy coming there? he is swarthy, dreadful, with a turned-up nose, miserably clad, a very devil of a dirty man, with a filthy cloth put on his neck?

⁷'Who are you, you monster? or for what purpose have you come here? you miserably clad devil of a dirty man! go, get away! why stand you there?'

⁸At this turn the Yaksha, who lived in the Tinduka-tree, had compassion on the great sage, and making his own body invisible spoke the following words:

⁹"I am a chaste Sramana, controlling myself; I have no property, nothing belonging to me, and do not cook my food; I have come for food which is dressed for somebody else at the time when I call.

¹⁰"You give away, eat, and consume plenty of food; know that I subsist by begging; let the mendicant get what is left of the rest."

¹¹'The dinner has been prepared for Brâhmanas, it has been got ready especially for ourselves and for us exclusively; we shall not give you such food and drink; why stand you there?'

¹²"The husbandmen throw the corn on high ground and on low ground, hoping (for a return). For the like motive give unto me; I may be the field which may produce merit (as the return for your benevolence)."

¹³'All the world knows that we are (as it were) the field on which gifts sown grow up as merit; Brâhmanas of pure birth and knowledge are the blessed fields.'

¹⁴"Those who are full of anger and pride, who kill, lie, steal, and own property, are Brâhmanas without pure birth and knowledge; they are very bad fields.

¹⁵"You are only the bearer of words as it were, you do not understand their meaning, though you have learned the Vêdas. The saints call at high and lowly (houses); they are the blessed fields."

¹⁶'Detractor of the learned doctors, how dare you speak thus in our presence! This food and drink should rather rot, than we should give it you, Nirgrantha.'

¹⁷"If you do not give me what I ask for, I who observe the Samitis, who am protected by the Guptis, who subdue my senses, what benefit, then, will you gain by your sacrifices?"

¹⁸'Are here no Kshattriyas, no priests who tend the fire, no teachers with their disciples, who will beat him with a stick, or pelt him with a nut, take him by the neck, and drive him off?'

¹⁹On these words of the teachers, many young fellows rushed forward, and they all beat the sage with sticks, canes, and whips.

²⁰At that turn king Kausalika's daughter, Bhadrâ, of faultless body, saw that the monk was beaten, and appeased the angry youngsters.

²¹'He is the very man to whom the king, impelled by the devil (who possessed me), had given me, but who would not think of me; he is the sage whom princes and gods adore, who has refused me.

²²'He is that austere ascetic, of noble nature, who subdues his senses and controls himself; the chaste man, who would not accept me when my own father, king Kausalika, gave me to him.

²³'He is the man of great fame and might, of awful piety and power; do not injure him who cannot be injured, lest he consume you all by the fire (of his virtue).'

²⁴When the Yakshas heard these well-spoken words of (the Purôhita's) wife Bhadrâ, they came to the assistance of the sage, and kept the young men off.

²⁵Appearing in the air with hideous shapes, the Asuras beat the people. When Bhadrâ saw them with rent bodies spitting blood, she spoke again thus:

²⁶'You may as well dig rocks with your nails, or eat iron with your teeth, or kick fire with your feet, as treat contemptuously a monk.

²⁷'Like a poisonous snake is a great sage of severe austerities, of tremendous piety and power; like a swarm of moths you will rush into a fire, if you beat a monk on his begging tour.

²⁸'Prostrate yourself before him for protection, you together with all of them, if you want to save your life and your property; for in his wrath he might reduce the world to ashes.'

²⁹When the Brâhmana saw the disciples bowing their back and head, and holding out their hands, not minding their occupation; with streaming eyes, spitting blood, looking upwards, their eyes and tongues protruding, like as many logs of wood, he became heartbroken and dejected, and together with his wife he appeased the sage: 'Forgive us our injury and abuse, sir!

³⁰'Forgive, sir, these ignorant, stupid boys, that they injured you; sages are exceedingly gracious, nor are the saints inclined to wrath.'

³¹"There is not the least hatred in me, neither now, nor before, nor in future. The Yakshas attend upon me, therefore they have beaten the boys."

³²'You know the truth and the Law; you are not angry, compassionate sage; we take refuge at your feet, we together with all of them.

³³'We worship you, mighty sir; there is nothing in you that we do not worship; eat this dish of boiled rice seasoned with many condiments.

³⁴'I have got plenty of food; eat it to do us a favour!' The noble (monk) said 'yes,' and took food and drink after having fasted a whole month.

³⁵At that moment the gods caused a rain of perfumed water and flowers, and showered down heavenly treasures; they struck the drums, and in the air they praised the gift.

³⁶'The value of penance has become visible, birth appears of no value! Look at the holy Harikêsa, the son of a Svapâka, whose power is so great.'

³⁷"O Brâhmanas, why do you tend the fire, and seek external purity by water? The clever ones say that external purity which you seek for, is not the right thing.

³⁸"You (use) Kusa-grass, sacrificial poles, straw and wood, you touch water in the evening and in the morning; thereby you injure living beings, and in your ignorance you commit sins again and again."

³⁹'How should we sacrifice, O monk, and how avoid sinful actions? Tell us, ascetic, whom the Yakshas hold in honour, what do the clever ones declare to be the right method of sacrificing?'

⁴⁰"Doing no injury to living beings of the six orders, abstaining from lying and from taking what is not freely given, renouncing property, women, pride, and deceit, men should live under self-restraint.

⁴¹"He who is well protected by the five Samvaras and is not attached to this life, who abandons his body, who is pure and does not care for his body, wins the great victory, the best of offerings."

⁴²'Where is your fire, your fireplace, your sacrificial ladle? where the dried cowdung (used as fuel)? Without these things, what kind of priests can the monks be? What oblations do you offer to the fire?

⁴³"Penance is my fire; life my fireplace; right exertion is my sacrificial ladle; the body the dried cowdung; Karman is my fuel; self-control, right exertion, and tranquillity are the oblations, praised by the sages, which I offer."

⁴⁴'Where is your pond, and where the holy bathing-place? how do you make your ablutions or get rid of impurity? Tell us, O restrained monk whom the Yakshas hold in honour; we desire to learn it from you.'

⁴⁵"The Law is my pond, celibacy my holy bathing-place, which is not turbid, and throughout clear for the soul; there I make ablutions; pure, clean, and thoroughly cooled I get rid of hatred (or impurity).

⁴⁶"The clever ones have discovered such bathing, it is the great bath praised by the seers, in which the great seers bathe, and, pure and clean, they obtain the highest place."

⁰Thus I say.

¹Being contemptuously treated for the sake of his birth (as a Kândâla) Sambhûta took, in Hastinâpura, the sinful resolution (to become a universal monarch in some later birth); descending from the heavenly region Padmagulma, he was born of Kulanî in Kâmpilya as Brahmadatta; Kitra, however, was born in the town Purimatâla in the great family of a merchant; when he had heard the Law, he entered the order.

²In the town Kâmpilya, both Sambhûta and Kitra (as they were called in a former birth) met again and told each other the reward they had realised for their good and bad actions.

³The universal monarch Brahmadatta, the powerful and glorious king, respectfully addressed the following words to him (who had been) his brother (in a former birth):

⁴We were brothers once, kind to each other, loving each other, wishing well to each other.

⁵'We were slaves in the country of the Dasârnas, then antelopes on mount Kâlañgara, then geese on the shore of Mritagaṅgâ, and Svapâkas in the land of Kâsi.

⁶'And we were gods having great power, in the regions of the gods. This is our sixth birth, in which we are separated from each other.'

⁷"Karman is produced by sinful thoughts, and you have entertained them, O king; it is by the influence of this Karman that we were separated."

⁸'I had done actions derived from truth and purity, and now I enjoy their effect; is this also true in your case, Kitra?'

⁹"Every good deed will bear its fruit to men; there is no escape from the effect of one's actions. Through riches and the highest pleasures my soul has got the reward for its virtues.

¹⁰"Know, Sambhûta, that you have got the reward of your virtues in the shape of great wealth and prosperity; but know, O king, that is just so with Kitra; he also obtained prosperity and splendour.

¹¹"A song of deep meaning condensed in words has been repeated in the midst of a crowd of men, (having heard) which monks of piety and virtues exert themselves in this (religion): I have become a Sramana."

¹²'Renowned are my beautiful palaces Ukka, Udaya, Madhu, Karka, and Brahman: this house, full of treasures and containing the finest products of the Pañkâlas, O Kitra, regard it as your own!

¹³'Surround yourself with women who dance, and sing, and make music; enjoy these pleasures, O monk; I deem renunciation a hard thing.'

¹⁴As the virtuous Kitra, for old friendship's sake, loved the king who was attached to sensual pleasures, and as he had at heart his welfare, he spoke to him the following words: (is) "All singing is but prattle, all dancing is but mocking, all ornaments are but a burden, all pleasures produce but pains.

¹⁵"O king, pleasures which the ignorant like, but which produce pains, do not delight pious monks who care not for pleasure, but are intent on the virtues of right conduct.

¹⁶"Excellent king, the lowest caste of men is that of the Svapâkas, to which we twice belonged; as such we were loathed by all people, and we lived in the hamlets of Svapâkas.

¹⁷"In that miserable birth we lived in the hamlets of Svapâkas, detested by all people; then we acquired the Karman (the fruit of which we now enjoy).

¹⁸"You are now a king of great power and prosperity, enjoying the reward of your good actions; put from you the transitory pleasures, and enter the order for the sake of the highest good!

¹⁹"He who in this life has done no good actions and has not practised the Law, repents of it in the next world when he has become a prey to Death.

²⁰"As a lion takes hold of an antelope, so Death leads off a man in his last hour; neither mother, nor father, nor brother will, at that time, save a particle (of his life).

²¹"Neither his kinsmen, nor his friends, nor his sons, nor his relations will share his suffering, he alone has to bear it; for the Karman follows the doer.

²²"Leaving behind bipeds and quadrupeds, his fields, his house, his wealth, his corn, and everything; against his will, and accompanied only by his Karman, he enters a new existence, either a good or a bad one.

²³"When they have burned with fire on the funeral pile his forlorn, helpless corpse, his wife and sons and kinsfolk will choose another man to provide for them.

²⁴"Life drags on (towards death) continuously; old age carries off the vigour of man. King of the Pañkâlas, mark my words: do no fearful actions."

²⁵'I, too, know just as well as you, O saint, what you have told me in your speech: pleasures will get a hold on men and are not easily abandoned by such as we are, sir.

²⁶'O Kitra, in Hastinâpura I saw the powerful king (Sanatkumâra), and I took that sinful resolution in my desire for sensual pleasures.

²⁷And since I did not repent of it, this has come of it, that I still long for sensual pleasures, though I know the Law.

²⁸'As an elephant, sinking down in a quagmire, sees the raised ground but does not get to the shore, so do we who long for sensual pleasures, not follow the path of monks.

²⁹'Time elapses and quickly pass the days; the pleasures of men are not permanent; they come to a man and leave him just as a bird leaves a tree void of fruit.'

³⁰"If you are unable to abandon pleasure, then do noble actions, O king; following the Law, have compassion on all creatures: then you will become a god on entering a new existence.

³¹"If you have no intention of abandoning pleasure, and still long for undertakings and property, my long talk has been to no purpose. I go, king, farewell."

³²And Brahmadatta, king of the Pañkâlas, did not act on the counsel of the saint; he enjoyed the highest pleasure, and (afterwards) sank into the deepest hell.

³³But Kitra the great sage, of excellent conduct and penance, was indifferent to pleasure; after he had practised the highest self-control, he reached the highest place of perfection.

⁰Thus I say.

¹Having been gods in a former existence and lived in the same heavenly region, some were born (here below) in the ancient, wealthy, and famous town called Ishukâra, which is beautiful like heaven.

²By a remnant of the merit they had acquired in their former life, they were born in noble families. Disgusted with the world and afraid of the Samsâra, they abandoned (pleasures, &c.) and took refuge in the path of the Ginas.

³Two males remained bachelors, (the third became) the Purôhita (Bhrigu), (the fourth) his wife Yasâ, (the fifth) the widely-famed king Ishukâra, and (the sixth) his wife Kamalâvatî.

⁴Overcome by fear of birth, old age, and death, their mind intent on pilgrimage, and hoping to escape the Wheel of Births, they examined pleasures and abandoned them.

⁵Both dear sons of the Brahmanical Purôhita, who was intent on works, remembered their former birth, and the penance and self-control they had then practised.

⁶Averse to human and heavenly pleasures, desiring liberation, and full of faith, they went to their father and spoke thus:

⁷'Seeing that the lot of man is transitory and precarious, and that his life lasts not long, we take no delight in domestic life; we bid you farewell: we shall turn monks.'

⁸In order to dissuade them from a life of austerities, the father replied to those (would-be) monks: 'Those versed in the Vêdas say that there will be no better world for men without sons.

⁹'My sons, after you have studied the Vêdas, and fed the priests, after you have placed your own sons at the head of your house, and after you have enjoyed life together with your wives, then you may depart to the woods as praiseworthy sages.'

¹⁰The young men perceiving that the Purôhita was wholly consumed, as it were, by the fire of grief, which was fed by his individual inclinations and blown into a huge flame by the wind of delusion; that he suffered much and talked a great deal in many ways; that he tried to persuade them by degrees, and that he would even bribe them with money and with objects of desire, (spoke) these words:

¹¹"The study of the Vêdas will not save you; the feeding of Brâhmanas will lead you from darkness to darkness, and the birth of sons will not save you. Who will assent to what you said?

¹²"Pleasures bring only a moment's happiness, but suffering for a very long time, intense suffering, but slight happiness; they are an obstacle to the liberation from existence, and are a very mine of evils.

¹³"While a man walks about without abandoning pleasures, and grieves day and night, while he is anxious about other people, and seeks for wealth, he comes to old age and death.

¹⁴"I have this, and I have not that; I must do this, and I should not do that! While he talks in this strain, the robbers (viz. time) drag him away. What foolishness is this!"

¹⁵'Great wealth and women, a family and exquisite pleasures: for such things people practise austerities. All this you may have for your asking.'

¹⁶"What avail riches for the practice of religion, what a family, what pleasures? We shall become Sramanas, possessed of many virtues, and wander about collecting alms."

¹⁷'As fire is produced in the Arani-wood, as butter in milk, and oil in sesamum seed, so, my sons, is the soul produced in the body; (all these things) did not exist before, they came into existence, and then they perish; but they are not permanent.'

¹⁸"(The soul) cannot be apprehended by the senses, because it possesses no corporeal form, and since it possesses no corporeal form it is eternal. The fetter of the soul has been ascertained to be caused by its bad qualities, and this fetter is called the cause of worldly existence.

¹⁹"Thus being ignorant of the Law, we formerly did sinful actions, and through our wrong-mindedness we were kept back and retained (from entering the order). We shall not again act in the same way.

²⁰"As mankind is harassed (by the one), and taken hold of (by the other), and as the unfailing ones go by, we take no delight in the life of a householder."

²¹'Who harasses the world? who takes hold of it? whom do you call unfailing? My sons, I am anxious to learn this.'

²²"Mankind is harassed by Death; it is taken hold of by Old Age; the days are called unfailing: know this, Father!

²³"The day that goes by will never return; the days elapse without profit to him who acts contrary to the Law.

²⁴"The day that goes by will never return; the days elapse with much profit to him who acts up to the Law."

²⁵'Having lived together in one place, and both parties having acquired righteousness, we shall, O my sons, afterwards go forth (as monks) and beg alms from house to house.'

²⁶"He who can call Death his friend, or who can escape him, or who knows that he will not die, might perhaps decide: this shall be done tomorrow.

²⁷"We will even now adopt the Law, after the adoption of which we shall not be born again. The future has nothing in store for us (which we have not experienced already). Faith will enable us to put aside attachment."

²⁸(Bhrigu speaks to his wife Vâsishthî.) 'Domestic life ceases (to have attraction) for one who has lost his sons; Vâsishthî, the time has arrived for me to turn mendicant friar. As long as a tree retains its branches, it is really a tree; when they are lopped off, it is called a trunk.

²⁹'As a bird without its wings, as a king in battle without his followers, as a merchant on a boat without his goods, even so am I without my sons.'

³⁰"You have brought together all these objects of desire, and have collected many exquisitely pleasant things. Let us, therefore, fully enjoy the pleasures; afterwards we shall go forth on the road of salvation."

³¹'We have finished enjoying pleasures, my dear; our life is drawing to its close. I do not abandon pleasures for the sake of an unholy life; but looking with indifference on gain and loss, on happiness and suffering, I shall lead the life of a monk.'

³²"May you not remember your brothers (when it is too late) like an old goose swimming against the current. Enjoy the pleasures together with me. A mendicant's life is misery."

³³'My dear, as a snake casts off the slough of its body and goes along free and easy, even so have my sons abandoned pleasure. Why should I, being left alone, not follow them?

³⁴'As the fish Rôhita breaks through a weak net, even so wise men of exemplary character and famous for their austerities abandon pleasure and live as mendicants.

³⁵"As the herons fly through the air and the geese too, who had rent the net, even so my sons and my husband depart. Why should I, being left alone, not follow them?"

³⁶When the queen had heard that the Purôhita with his wife and sons had entered the order, abandoning pleasures and all his large property, she spoke to the king:

³⁷'A man who returns, as it were,. to the vomit, is not praised; but you want to confiscate the property left by the Brâhmana.

³⁸'If the whole world and all treasures were yours, you would still not be satisfied, nor would all this be able to save you.

³⁹'Whenever you die, O king, and leave all pleasant things behind, the Law alone, and nothing else in this world, will save you, O monarch.

⁴⁰'As a bird dislikes the cage, so do I (dislike the world). I shall live as a nun, without offspring, poor, upright, without desire, without love of gain, and without hatred.

⁴¹'As when by a conflagration of a forest animals are burned, other beasts greatly rejoice, being under the influence of love and hate; even so we, fools that we are, being attached to pleasure, do not perceive that the world is consumed by the fire of love and hatred.

⁴²'Those who have enjoyed pleasures, and have renounced them, move about like the wind, and go wherever they please, like the birds unchecked in their flight.

⁴³'When they are caught, and held by my hand, sir, they struggle; we shall be like them, if we are attached to pleasures.

⁴⁴'As an unbaited (bird) sees a baited one caught in the snare, even so shall we avoid every bait and walk about, not baited by anything.

⁴⁵'Being aware that pleasures are causes for the continuance of worldly existence, as illustrated in (the above) similes of the greedy man, one should be cautious and stir as little as possible, like a snake in the presence of Suparna.

⁴⁶'Like an elephant who has broken his fetters, go to your proper destination. O great king Ishukâri; this is the wholesome truth I have learned.

⁴⁷'Leave your large kingdom and the pleasures which are so dear to all; abandon what pleases the senses, and what attracts; be without attachment and property; learn thoroughly the Law and give up all amusements; then practise famous and severe penance, being of firm energy.'

⁴⁸In this way all (these) professors of the Law gradually obtained enlightenment, being frightened by birth and death, and seeking for the end of misery.

⁴⁹Their doubts about the true doctrine were dispersed, and they realised the Bhâvanâs; in a short time they reached the end of misery.

⁵⁰The king and the queen, the Brahmanical Purôhita, his wife, and his sons, they all reached perfection.

⁰Thus I say.

¹He who adopts the Law in the intention to live as a monk, should live in company (with other monks), upright, and free from desire; he should abandon his former connections, and not longing for pleasures, he should wander about as an unknown beggar: then he is a true monk.

²Free from love he should live, a model of righteousness, abstaining from sins, versed in the sacred lore, protecting his soul (from every wrong), wise, hardy, observing everything; he who is attached to nothing, is a true monk.

³Ignorant of abuse and injury, a steadfast monk should be a model of righteousness, always protecting his soul (from sins), neither rash nor passionate; when he endures everything, then he is a true monk.

⁴He who is content with lowly beds and lodgings, bears heat and cold, flies and gnats, is neither rash nor passionate, and endures everything, he is a true monk.

⁵He does not expect respectful treatment, nor hospitality, nor reverence, nor, indeed, praises; he controls himself, keeps the vows, practises austerities, lives together with other monks, meditates on his soul; this is a true monk.

⁶If he does not care for his life, or abandons every delusion, if he avoids men and women, always practises austerities, and does not betray any curiosity, then he is a true monk.

⁷He who does not profess and live on divination from cuts and shreds, from sounds on the earth or in the air, from dreams, from diagrams, sticks, and properties of buildings, from changes in the body, from the meaning of the cries (of animals)--he is a true monk.

⁸Spells, roots, every kind of medical treatment, emetics, purgatives, fumigation, anointing of the eye, and bathing, the patient's lamentation, and his consolation--he who abstains from all these things, is a true monk.

⁹He who does not praise, or pay attention to, the warriors, Ugras, princes, Brâhmanas, Bhôgas, and artists of all sorts, who abstains from this, he is a true monk.

¹⁰He who does not, for earthly gain, improve his acquaintance with householders, with whom he fell in as a monk, or was in friendly relation before that time, he is a true monk. (to) A Nirgrantha is forbidden to take from householders, if they do not give it themselves, bed, lodging, drink, food, or any dainties and spices; he who is not angry at such occasions, he is a true monk.

¹¹If a monk gets any food and drink, or dainties and spices, and does not feel compassion (on a sick fellow-monk) in thoughts, words, and deeds, (then he is not a true monk); but if he has his thoughts, words, and acts under strict discipline, then he is a true monk.

¹²Dish-water, barley-pap, cold sour gruel, water in which barley has been washed: such loathsome food and drink he should not despise, but call at the lowliest houses (for alms); then he is a true monk.

¹³There are many voices on the earth, of gods, of men, and of beasts, dreadful, frightful, and awful noises; if he hears them without trembling, then he is a true monk.

¹⁴He who understands all religious disputations, [who lives together with fellow-monks], who practises self-discipline, who meditates on his soul, who is wise, hardy, and observes everything, who is calm, and does not hurt anybody, he is a true monk.

¹⁵He who, not living by any art, without house, without friends, subduing his senses, free from all ties, sinless, and eating but little, leaves the house and lives single, he is a true monk.

⁰Thus I say.

¹O long-lived (Gambûsvâmin)! I (Sudharman) have heard the following Discourse from the Venerable (Mahâvîra): Here, indeed, the venerable Sthaviras have declared ten conditions for the realisation of celibacy, by hearing and understanding which the monks will reach a high degree of self-discipline, of Samvara, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties). What, then, are those ten conditions for the realisation of celibacy as declared by the venerable Sthaviras, by hearing and understanding which the monks will reach a high degree of self-discipline, of Samvara, and of contemplation, will be well protected (by the three Guptis), will guard their senses, guard their chastity, and will thus never be remiss (in the attendance on their religious duties)? These, then, are the ten conditions for the realisation of celibacy, &c. (all down to) duties. 1. A Nirgrantha may occupy various places for sleep or rest; but a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs. The preceptor has explained the reason for this. If a Nirgrantha occupies places for sleep or rest, frequented by women, cattle, or eunuchs, then, though he be chaste, there may arise a doubt with regard to his chastity, or a sensual desire, or a feeling of remorse, or he will break the rules, or he will become a slave to passion, or he will acquire a dangerous illness of long duration, or he will desert the faith which the Kêvalin has proclaimed. Therefore a Nirgrantha should not occupy places, for sleep or rest, frequented by women, cattle, or eunuchs. 2. A Nirgrantha should not converse with women. The preceptor has explained the reason for this. If a Nirgrantha converses with women, &c. (all as above). 3. A Nirgrantha should not sit together with women on the same seat. The preceptor has explained the reason for this. If a Nirgrantha sits on the same seat with women, &c. (all as above). 4. A Nirgrantha should not look at, or contemplate, the charms and beauties of women. (The rest similar as above.) 5. A Nirgrantha should not, behind a screen, or curtain, or wall, listen to the screeching or screaming or singing or laughing or giggling or crying of women. (The rest similar as above.) 6. A Nirgrantha should not recall to his memory the pleasure and amusements which in the past he enjoyed together with women. (The rest similar as above.) 7. A Nirgrantha should not eat well-dressed food. (The rest similar as above.) 8. A Nirgrantha should not eat or drink to excess. (The rest similar as above.) 9. A Nirgrantha should not wear ornaments. The preceptor has explained the reason for this. If he wears ornaments, or adorns his body, he might become an object of desire to women. When he is an object of desire to women, then, &c. (the rest as in 1). 10. A Nirgrantha should not care for sounds, colours, tastes, smells, and feelings. (The rest similar as above.) _______________________ Here are some verses (to the same effect): A monk should take up a detached lodging, free from, and not frequented by women, to preserve his chastity.

²A chaste monk should avoid talking with women, which delights the mind and foments love and passion.

³A chaste monk should always avoid the company of, and frequent conversation with women.

⁴A chaste monk should avoid observing the body, limbs, and figure of women, their pleasant prattle and oglings.

⁵A chaste monk should avoid listening to the screeching, screaming, singing, laughing, giggling, and crying of women.

⁶A chaste monk should never recall to his mind how he had laughed and played with women, and had enjoyed them, how they became jealous, and what tricks he played to frighten them.

⁷A chaste monk should always avoid well-dressed food and drink which will soon raise his sensuality.

⁸A chaste monk should always eat his food, collected according to the rules, for the sustenance of life, in the prescribed quantity, and at the right time; concentrated in his thoughts he should not eat to excess.

⁹A chaste monk should abstain from ornaments, he should not adorn his body after the fashion of amorous people.

¹⁰He should always abstain from the five orders of pleasant things: sounds, colours, smells, tastes, and feelings of touch.

¹¹A lodging frequented by women, their pleasant talk, their company, and looking at their charms;

¹²Their screeching, screaming, singing, and laughing, eating and sleeping together with them; well-dressed food and drink, or partaking of them to excess;

¹³And ornaments and finery: these pleasant things, which are hard to leave, are like the poison Tâlaputa, for a man who seeks after the true Self.

¹⁴He should, once for all, abandon pleasant things which are hard to leave; and concentrated in his thoughts he should avoid whatever casts a doubt on his chastity.

¹⁵A monk should be the steadfast charioteer, as it were, of the Law in the park of the Law, a vessel of righteousness, content, restrained, attentive to the duties of a chaste monk.

¹⁶The gods, Dânavas, Gandharvas, Yakshas, Râkshasas, and Kinnaras pay homage to a chaste monk who performs his difficult duties.

¹⁷This unchangeable, permanent, and eternal Law has been proclaimed by the Ginas; through it the Siddhas have reached perfection, and others will reach it.

⁰Thus I say.

¹A Nirgrantha who has entered the order, who has learned the Law, who has received religious discipline, and who has obtained the benefit of Bôdhi which is difficult to obtain, may perhaps afterwards begin to live as he likes.

²(He will say:) I have a good bed and wherewithal to cover me; I obtain food and drink; I know everything that comes to pass, friend; why then should I study, sir?

³He who, after entering the order, always sleeps, eats, and drinks as much as he likes, and lives comfortably, is called a bad Sramana.

⁴The sinner who despises the learning and discipline which his preceptor and teachers have taught him, is called a bad Sramana.

⁵He who does not, as he should, strive to please his preceptor and teachers, and does not, in his arrogance, treat them with respect, is called a bad Sramana.

⁶He who hurts living beings, seeds, and sprouts, who does not control himself, though he believes himself well-controlled, is called a bad Sramana.

⁷He who uses a bed, a plank, a chair, a seat, or his duster, without having well wiped these things, is called a bad Sramana.

⁸He who walks with great haste and without care, being overbearing and fierce, is called a bad Sramana.

⁹He who carelessly inspects things, throwing down his duster at random, not being attentive to the inspection of things, is called a bad Sramana.

¹⁰He who carelessly inspects things, his attention being absorbed by what he hears, who always slights his teachers, is called a bad Sramana. (to) He who is deceitful, talkative, arrogant, greedy, who does not control himself, nor share (his food, &c. with those who are in want), and is not of an amiable disposition, is called a bad Sramana.

¹¹He who is a controversialist, and ill-behaved, who perverts the truth, and delights in quarrels and contentions, is called a bad Sramana.

¹²He who sits down on a weak, shaking seat wherever he lists, and is not careful in sitting down, is called a bad Sramana.

¹³He who sleeps with dusty feet and does not inspect his couch, being careless about his bed, is called a bad Sramana.

¹⁴He who eats milk, curds, and other things produced from milk, and does not practise austerities, is called a bad Sramana.

¹⁵He who eats after sunset, and when admonished, makes an angry reply, is called a bad Sramana.

¹⁶He who leaves his own teacher, and follows heretical ones, who continuously changes his school, being of a bad disposition, is called a bad Sramana.

¹⁷He who has left his own house, and busies himself in another's house, who lives by fortune-telling, is called a bad Sramana.

¹⁸He who eats the food of his relations, and does not like living by alms, who reposes on the seat of the householder, is called a bad Sramana.

¹⁹Such a monk, who, like the heretics, does not protect himself from sins, who though having the appearance (of a monk) is the lowest among his worthy brethren, is despised in this world like poison; he is nobody in this world and in that beyond.

²⁰But he who always avoids these sins, and is pious amongst his brethren, is welcomed in this world like nectar; he conquers this world and the next.

⁰Thus I say.

¹In the town of Kâmpilya there was a king, named Sañgaya, who possessed numerous troops and war-chariots; once he went a-hunting.

²He was surrounded on all sides by a large host of horses, elephants, chariots, and footmen.

³He chased the deer on horseback in the Kêsara-park of Kâmpilya; and intent on his sport he killed there the frightened deer.

⁴Now in the Kêsara-park there was a houseless ascetic intent on sacred study and meditating on the Law.

⁵Annihilating sinful inclinations, he meditated in the Asphôta-bower. But the king killed the deer that fled to him.

⁶Now the king on horseback came quickly there; he saw the killed deer and saw the monk there.

⁷The king in his consternation (thought) 'I had nearly hurt the monk; ill-fated and cruel me that is mad for the sport.'

⁸Having dismissed his horse, the king bowed respectfully to the monk's feet (saying), 'Forgive me this, Reverend sir.'

⁹But the venerable monk, being plunged in silent meditation, made no reply to the king, who, therefore, was seized with fear.

¹⁰'I am Sañgaya; answer me, Reverend sir; a monk might by the fire of his wrath reduce millions of men to ashes.'

¹¹'Be without fear, O king; but grant safety to others also; in this transient world of living beings, why are you addicted to cruelty?

¹²'As you must, of necessity, one day part with everything, in this transient world of living beings, why do you cling to kingly power?

¹³'Transient like a stroke of lightning are life and beauty, which you love so much; you do not comprehend what will benefit you in the next life.

¹⁴'Wives and children, friends and relations, all are dependent on a man during his life; but they will not follow him in death.

¹⁵'The sons, in great sorrow, will remove the corpse of their father (to the cemetery); and so will parents do with their sons and relations; O king, do penance!

¹⁶'O king, other men, glad, and pleased, and well attired, will enjoy the riches (the deceased) had amassed, and will dally with the wives he had so well guarded.

¹⁷'And whatever actions he has done, good or wicked ones, with their Karman he will depart to his next existence.'

¹⁸Then the king was taught the Law by this monk, and was filled with a great desire for purity, and disregard of worldly objects.

¹⁹Sañgaya gave up his kingly power and adopted the faith of the Ginas in the presence of the venerable monk Gardabhâli.

²⁰A Kshattriya, who had abandoned his kingdom and had turned monk, said to him: 'As you look so happy in outward appearance, you must have peace of mind.

²¹'What is your name, to which Gôtra do you belong, and why have you become an ascetic? How do you venerate the enlightened ones, and how did you come to be called a well-behaved (monk)?

²²"My name is Sañgaya; I belong to the Gôtra of Gôtama; my teacher is Gardabhâli, who is conversant with the sacred lore and good conduct.

²³"O great sage, the man of limited knowledge talks foolishly on these four heads, viz. the existence of the soul, its non-existence, idolatry, and the inefficiency of knowledge.

²⁴"This has been declared by him who is enlightened, wise, liberated, conversant with the sacred lore and good conduct, who is truthful and of right energy.

²⁵"Men who commit sins will go to hell; but those who have walked the road of righteousness, will obtain a place in heaven.

²⁶"All this delusive talk (of the heretics) is untrue and without any meaning; I live and walk about according to the rules of self-control.

²⁷"I know all these heresies to be contemptible; I know that there will be a life hereafter, and I know my Self.

²⁸"I was an illustrious god in the Mahâprâna heaven, and reached old age as we here would say of a man who is a hundred years old; but in heaven, hundred years consist of as many Mahâpâlîs of Pâlîs.

²⁹"Descending from the Brahmalôka, I was born as a man. I know exactly the length of my life as well as that of other men.

³⁰"A monk should abandon the manifold doctrines (of heretics), and his own fancies, and such deeds as are productive of evil everywhere. One should live up to this wisdom.

³¹"I keep clear of the (superstitious) questions and the spells of laymen, exerting myself day and night (in the true religion). Thinking thus, one should practise austerities.

³²"And what you of a pure mind asked me just now, that has been revealed by the enlightened one; such knowledge makes part of the creed of the Ginas.

³³"A wise man believes in the existence of the soul, he avoids the heresy of the non-existence of the soul; possessing true faith one should practise the very difficult Law according to the faith.

³⁴"Having learned this pure creed, which is adorned by truth and righteousness, Bharata gave up Bharatavarsha and all pleasures, and entered the order.

³⁵"King Sagara also gave up the ocean-girt Bharatavarsha and his unrivalled kingly power, and reached perfection through his compassion.

³⁶"After having given up Bharatavarsha, the famous universal monarch of great power, called Maghavan, entered the order.

³⁷"King Sanatkumâra, a universal monarch of great power, placed his son on the throne, and then practised austerities.

³⁸"Sânti, a universal monarch of great power, the bringer of peace to the world, gave up Bharatavarsha and reached perfection.

³⁹"King Kunthu, the bull of the Aikshvâka race, the widely famed lord, reached perfection.

⁴⁰"King Ara, after he had given up the sea-girt Bharatavarsha, reached perfection on becoming exempt from defilement.

⁴¹"After having given up his large kingdom, his army and war-chariots, his exquisite pleasures, Mahâpadma practised austerities.

⁴²"Having brought the (whole) earth under his sceptre, king Harishêna, who humbled the pride (of other kings), reached perfection.

⁴³"Gaya, together with thousands of kings, renouncing the world, practised self-restraint. He reached perfection which has been taught by the Ginas.

⁴⁴"Dasârnabhadra, giving up his flourishing kingdom of Dasârna, turned monk; he renounced the world, being directed to do so by Sakra himself.

⁴⁵"Karakandu was king of Kaliṅga; Dvimukha, of Pañkâla; Nami, of Vidêha; Naggati (or rather Nagnagit), of Gândhâra.

⁴⁶"Nami humbled himself, being directed to do so by Sakra himself; the king of Vidêha left the house and became a Sramana.

⁴⁷"These bulls of kings have adopted the faith of the Ginas; after having placed their sons on the throne, they exerted themselves as Sramanas.

⁴⁸"Udâyana, the bull of the kings of Sauvîra, renounced the world and turned monk; he entered the order and reached perfection.

⁴⁹"And thus the king of Kâsi, exerting himself for the best truth, abandoned all pleasures, and hewed down, as it were, his Karman like a forest.

⁵⁰"And thus king Vigaya, whose sins were not quite annihilated, turned monk after he, the famous man, had quitted his excellent kingdom.

⁵¹"And thus the royal seer Mahâbala practised severe penance with an undistracted mind, and took upon himself the glory (of self-control).

⁵²"Why should a wise man, for bad reasons, live on earth like a madman, since those persons (mentioned above) who reached eminence, exerted themselves strongly?

⁵³"I have spoken true words able to promote virtue; some have been saved, some are being saved, and some will be saved.

⁵⁴"Why should a wise man, for bad reasons, bring affliction upon himself? He who has become free from all ties and sins, will reach perfection."

⁰Thus I say.

¹In the pleasant town of Sugrîva, which is adorned with parks and gardens, there was the king Balabhadra and Mrigâ, the principal queen.

²Their son Balasrî, also known as Mrigâputra (i.e. son of Mrigâ), the darling of his father and mother, was crown-prince, a (future) lord of ascetics.

³In his palace Nandana he dallied with his wives, like the god Dôgundaga, always happy in his mind.

⁴Standing at a window of his palace, the floor of which was inlaid with precious stones and jewels, he looked down on the squares, places, and roads of the town.

⁵Once he saw pass there a restrained Sramana, who practised penance, self-restraint, and self-control, who was full of virtues, and a very mine of good qualities.

⁶Mrigâputra regarded him with fixed eyes, trying to remember where he had seen the same man before.

⁷While he looked at the saint, and his mind became pure, the remembrance of his former birth carne upon him as he was plunged in doubt.

⁸When the remembrance of his former birth came upon the illustrious Mrigâputra, he remembered his previous birth and his having been then a Sramana.

⁹Being not delighted with pleasures, but devoted to self-control, he went to his father and mother, and spoke as follows:

¹⁰'I have learned the five great vows; (I know) the suffering (that awaits the sinner) in hell or in an existence as a brute; I have ceased to take delight in the large ocean (of the Samsâra); therefore, O mother, allow me to enter the order. (to) 'O mother, O father, I have enjoyed pleasures which are like poisonous fruit: their consequences are painful, as they entail continuous suffering.

¹¹'This body is not permanent, it is impure and of impure origin; it is but a transitory residence (of the soul) and a miserable vessel of suffering.

¹²'I take no delight in this transitory body which one must leave sooner or later, and which is like foam or a bubble.

¹³'And this vain human life, an abode of illness and disease, which is swallowed up by old age and death, does not please me even for a moment.

¹⁴'Birth is misery, old age is misery, and so are disease and death, and ah, nothing but misery is the Samsâra, in which men suffer distress.

¹⁵'Leaving behind my fields, house, and gold, my son and wife, and my relations, leaving my body needs must, one day, depart.

¹⁶'As the effect of Kimpâka-fruit is anything but good, so the effect of pleasures enjoyed is anything but good.

¹⁷'He who starts on a long journey with no provisions, will come to grief on his way there, suffering from hunger and thirst.

¹⁸'Thus he who without having followed the Law, starts for the next world, will come to grief on his way there, suffering from illness and disease.

¹⁹'He who starts on a long journey with provisions, will be happy on his way there, not suffering from hunger and thirst.

²⁰'Thus he who after having followed the Law, starts for the next world, will be happy on his journey there, being exempt from Karman and suffering.

²¹'As when a house is on fire, the landlord carries away valuable things and leaves behind those of no value; so when the whole world is on fire, as it were, by old age and death, I shall save my Self, if you will permit me.'

²²To him his parents said: "Son, difficult to perform, are the duties of a Sramana; a monk must possess thousands of virtues.

²³"Impartiality towards all beings in the world, whether friends or enemies, and abstention from injury to living beings throughout the whole life: this is a difficult duty.

²⁴"To be never careless in abstaining from falsehood, and to be always careful to speak wholesome truth: this is a difficult duty.

²⁵"To abstain from taking of what is not given, even of a toothpick, &c.; and to accept only alms free from faults: this is a difficult duty.

²⁶"To abstain from unchastity after one has tasted sensual pleasures, and to keep the severe vow of chastity: this is a very difficult duty.

²⁷"To give up all claims on wealth, corn, and servants, to abstain from all undertakings, and not to own anything: this is a very difficult duty.

²⁸"Not to eat at night any food of the four kinds, not to put away for later use or to keep a store (of things one wants): this is a very difficult duty.

²⁹"Hunger and thirst, heat and cold, molestation by flies and gnats, insults, miserable lodgings, pricking grass, and uncleanliness, blows and threats, corporal punishment and imprisonment, the mendicant's life and fruitless begging: all this is misery.

³⁰"Such a life is like that of pigeons (always afraid of dangers); painful is the plucking out of one's hair; difficult is the vow of chastity and hard to keep (even) for a noble man.

³¹"My son, you are accustomed to comfort, you are tender and cleanly; you are not able, my son, to live as a Sramana.

³²"No repose as long as life lasts; the great burden 4 of duty is heavy like a load of iron, which is difficult to be carried, O son.

³³"As it is difficult to cross the heavenly Ganges, or to swim against the current, or to swim with one's arms over the sea, so it is difficult to get over the ocean of duties.

³⁴"Self-control is untasteful like a mouthful of sand, and to practise penance is as difficult as to walk on the edge of a sword.

³⁵"It is difficult (always to observe the rules of) right conduct with one's eyes for ever open like (those of) a snake, O son; it is difficult to eat iron grains, as it were.

³⁶"As it is very difficult to swallow burning fire, so is it difficult for a young man to live as a Sramana.

³⁷"As it is difficult to fill a bag with wind, so is it difficult for a weak man to live as a Sramana.

³⁸"As it is difficult to weigh Mount Mandara in a balance, so it is difficult to live as a Sramana with a steady and fearless mind.

³⁹"As it is difficult to swim over the sea with one's arms, so it is difficult for one whose mind is not pacified, (to cross) the ocean of restraint.

⁴⁰"Enjoy the fivefold human pleasures. After you have done enjoying pleasures, O son, you may adopt the Law."

⁴¹He answered: 'O father and mother, it is even thus as you have plainly told; but in this world nothing is difficult for one who is free from desire.

⁴²'An infinite number of times have I suffered dreadful pains of body and mind, repeatedly misery and dangers.

⁴³'In the Samsâra, which is a mine of dangers and a wilderness of old age and death, I have undergone dreadful births and deaths.

⁴⁴'Though fire be hot here, it is infinitely more so there (viz. in hell); in hell I have undergone suffering from heat.

⁴⁵'Though there may be cold here, it is of infinitely greater intensity there; in hell I have undergone suffering from cold.

⁴⁶'An infinite number of times have I been roasted over a blazing fire in an oven, screaming loud, head down and feet aloft.

⁴⁷'In the desert which is like a forest on fire, on the Vagravâlukâ and the Kadambavâlukâ rivers, I have been roasted an infinite number of times.

⁴⁸'Being suspended upside down over a boiler, shrieking, with no relation to help me, I was cut to pieces with various saws, an infinite number of times.

⁴⁹'I have suffered agonies when I was fastened with fetters on the huge Sâlmalî tree, bristling with very sharp thorns, and then pushed up and down.

⁵⁰'An infinite number of times have I been crushed like sugar-cane in presses, shrieking horribly, to atone for my sins, great sinner that I was.

⁵¹'By black and spotted wild dogs I have, ever so many times, been thrown down, torn to pieces, and lacerated, screaming and writhing.

⁵²'When I was born in hell for my sins, I was cut, pierced, and hacked to pieces with swords and daggers, with darts and javelins.

⁵³'I have been forcibly yoked to a car of red-hot iron full of fuel, I have been driven on with a goad and thongs, and have been knocked down like an antelope.

⁵⁴'On piles, in a blazing fire, I have forcibly been burnt and roasted like a buffalo, in atonement for my sins.

⁵⁵'An infinite number of times have I violently been lacerated by birds whose bills were of iron and shaped like tongs, by devilish vultures.

⁵⁶'Suffering from thirst I ran towards the river Vaitaranî to drink its water, but in it I was killed (as it were) by blades of razors.

⁵⁷'When suffering from the heat, I went into the forest in which the trees have a foliage of daggers; I have, ever so many times, been cut to pieces by the dropping dagger-leaves.

⁵⁸'An infinite number of times have I suffered hopelessly from mallets and knives, forks and maces, which broke my limbs.

⁵⁹'Ever so many times have I been slit, cut, mangled, and skinned with keen-edged razors, knives, and shears.

⁶⁰'As an antelope I have, against my will, been caught, bound, and fastened in snares and traps, and frequently I have been killed.

⁶¹'As a fish I have, against my will, been caught with hooks and in bow-nets; I have therein been scraped, slit, and killed, an infinite number of times.

⁶²'As a bird I have been caught by hawks, trapped in nets, and bound with bird-lime, and I have been killed, an infinite number of times.

⁶³'As a tree I have been felled, slit, sawn into planks, and stripped of the bark by carpenters with axes, hatchets, &c., an infinite number of times.

⁶⁴'As iron I have been malleated, cut, torn, and filed by blacksmiths, an infinite number of times.

⁶⁵'I have been made to drink hissing molten copper, iron, tin, and lead under horrid shrieks, an infinite number of times.

⁶⁶'You like meat minced or roasted; I have been made to eat, ever so many times, poisoned meat, and red-hot to boot.

⁶⁷'You like wine, liquor, spirits, and honey; I have been made to drink burning fat and blood.

⁶⁸'Always frightened, trembling, distressed, and suffering, I have experienced the most exquisite pain and misery.

⁶⁹'I have experienced in hell sharp, acute and severe, horrible, intolerable, dreadful, and formidable pain.

⁷⁰'O father, infinitely more painful is the suffering in hell than any suffering in the world of men.

⁷¹'In every kind of existence I have undergone suffering which was not interrupted by a moment's reprieve.'

⁷²To him his parents said: "Son, a man is free to enter the order, but it causes misery to a Sramana that he may not remedy any ailings."

⁷³He answered: 'O father and mother, it is even thus as you have plainly told; but who takes care of beasts and birds in the woods?

⁷⁴'As a wild animal by itself roams about in the woods, thus I shall practise the Law by controlling myself and doing penance.

⁷⁵'When in a large forest a wild animal falls very sick at the foot of a tree, who is there to cure it?

⁷⁶'Or who will give it medicine? or who will inquire after its health? or who will get food and drink for it, and feed it?

⁷⁷'When it is in perfect health, it will roam about in woods and on (the shores of) lakes in search of food and drink.

⁷⁸'When it has eaten and drunk in woods and lakes, it will walk about and go to rest according to the habits of wild animals.

⁷⁹'In the same way a pious monk goes to many places and walks about just as the animals, but afterwards he goes to the upper regions.

⁸⁰'As a wild animal goes by itself to many places, lives in many places, and always gets its food; thus a monk on his begging-tour should not despise nor blame (the food he gets).

⁸¹'I shall imitate this life of animals.' "Well, my son, as you please." With his parents' permission he gave up all his property.

⁸²'I shall imitate this life of animals, which makes one free from all misery, if you will permit me.' "Go, my son, as you please."

⁸³When he had thus made his parents repeat their permission, he gave up for ever his claims in any property, just as the snake casts off its slough.

⁸⁴His power and wealth, his friends, wives, sons, and relations he gave up as if he shook off the dust from his feet, and then he went forth.

⁸⁵He observed the five great vows, practised the five Samitis, and was protected by the three Guptis; he exerted himself to do mental as well as bodily penance.

⁸⁶He was without property, without egoism, without attachment, without conceit, impartial towards all beings, whether they move or not.

⁸⁷He was indifferent to success or failure (in begging), to happiness and misery, to life and death, to blame and praise, to honour and insult.

⁸⁸He turned away from conceit and passions, from injurious, hurtful, and dangerous actions, from gaiety and sadness; he was free from sins and fetters.

⁸⁹He had no interest in this world and no interest in the next world; he was indifferent to unpleasant and pleasant things, to eating and fasting.

⁹⁰He prevented the influx of Karman (âsrava) through all bad channels; by meditating upon himself he obtained praiseworthy self-purification and sacred knowledge.

⁹¹Thus he thoroughly purified himself by knowledge, right conduct, faith, penance, and pure meditations, and after having lived many years as a Sramana, he reached perfection after breaking his fast once only every month.

⁹²Thus act the enlightened ones, the learned, the clever; like Mrigâputra they turn away from pleasures.

⁹³When you have heard the words of the illustrious and famous son of Mrigâ, his perfect practise of austerities, and his liberation, famous in the three worlds, you will despise wealth, the cause of misery, and the fetter of egoism, the cause of many dangers, and you will bear the excellent and pleasant yoke of the Law that leads to the great happiness of Nirvâna.

⁰Thus I say.

¹Piously adoring the perfected and the restrained saints, listen to my true instruction which (teaches the real) profit (of men), religion, and liberation.

²King Srênika, the ruler of Magadha, who possessed many precious things, once made a pleasure-excursion to the Mandikukshi Kaitya.

³It was a park like Nandana, with trees and creepers of many kinds, peopled by various birds, and full of various flowers.

⁴There he saw a restrained and concentrated saint sitting below a tree, who looked delicate and accustomed to comfort.

⁵When the king saw his figure, his astonishment at that ascetic's figure was very great and unequalled.

⁶'O his colour, O his figure, O the loveliness of the noble man, O his tranquillity, O his perfection, O his disregard for pleasures!'

⁷Adoring his feet and keeping him on his right side (he sat down), neither too far off nor too close by, and asked him with his hands clasped:

⁸'Though a young nobleman, you have entered the order; in an age fit for pleasure you exert yourself as a Sramana, O ascetic; I want to hear you explain this.'

⁹"I am without a protector, O great king; there is nobody to protect me, I know no friend nor any one to have sympathy with me."

¹⁰Then king Srênika, the ruler of Magadha, laughed: 'How should there be nobody to protect one so accomplished as you?' (to) 'I am the protector of religious men; O monk; enjoy pleasures together with your friends and relations; for it is a rare chance to be born as a human being.'

¹¹"You yourself are without a protector, Srênika, ruler of Magadha; and as you are without a protector, how can you protect anybody else?"

¹²When the saint had addressed this unprecedented speech to the king, who was greatly moved and astonished, and struck with astonishment, (he answered):

¹³'I have horses, elephants, and subjects, a town and a seraglio, power and command: enjoy human pleasures.

¹⁴'In possession of so great means, which permit the owner to enjoy all pleasures, how could he be without protection? Reverend sir, you speak untruth.'

¹⁵"O king, you do not know the meaning and origin of (the word) 'without protection,' nor how one comes to be without protection or with protection, O ruler of men.

¹⁶"Hear, O great king, with an undistracted mind in what way a man can be said to be 'without protection,' and with what purpose I have said all this.

¹⁷"There is a town Kausâmbî by name, which is among towns what Indra is (among the gods); there lived my father, who possessed great wealth.

¹⁸"In my childhood, O great king, I caught a very bad eye-disease and a severe burning fever in all my limbs, O ruler of men.

¹⁹"My eyes ached as if a cruel enemy thrust a sharp tool in the hollow of my body.

²⁰"In the back, the heart, and the head, I suffered dreadful and very keen pains equal to a stroke of lightning.

²¹"Then the best physicians came to my help, who cure by their medical art and by spells, who were versed in their science, and well knew spells and roots.

²²"They tried to cure me according to the fourfold science which they had been taught; but they could not rid me of my pains: hence I say that I am without protection.

²³"My father would have spent all he possessed, for my sake; but he could not rid me of my pains, hence I say that I am without protection.

²⁴"My mother, O great king, was agonized with grief about her son; but she could not, &c.

²⁵"O great king, my own brothers, the elder and younger ones, could not rid me of my pains, &c.

²⁶"O great king, my own sisters, the elder and younger ones, could not, &c.

²⁷"O great king, my loving and faithful wife moistened my breast with the tears of her eyes.

²⁸"The poor lady did not eat, nor drink, nor bathe, nor use perfumes, wreaths, and anointment, with my knowledge or without it.

²⁹"O great king, she did not leave my side even for a moment; but she could not rid me of my pains, hence I say that I am without protection.

³⁰"Then I said: It is very hard to bear pains again and again in the endless Circle of Births.

³¹"If I, for once, shall get rid of these great pains, I shall become a houseless monk, calm, restrained, and ceasing to act.

³²"While I thought so, I fell asleep, O ruler of men; and after that night my pains had vanished.

³³"Then in the morning of the next day I took leave of my relations and became a houseless monk, calm, restrained, and ceasing to act.

³⁴"Thus I became the protector of myself and of others besides, of all living beings, whether they move or not.

³⁵"My own Self is the river Vaitaranî, my own Self the Sâlmalî tree; my own Self is the miraculous cow Kâmaduh, my own Self the park Nandana.

³⁶"My own Self is the doer and undoer of misery and happiness; my own Self, friend and foe, according as I act well or badly.

³⁷"But there is still another want of protection, O king; hear, therefore, O king, attentively with concentrated thoughts, how some easily discouraged men go astray after having adopted the Law of the Nirgranthas.

³⁸"If an ordained monk, through carelessness, does not strictly keep the great vows, if he does not restrain himself, but desires pleasure, then his fetters will not be completely cut off.

³⁹"One who does not pay constant attention to his walking, his speaking, his begging, his receiving and keeping (of things necessary for a monk), and his easing nature, does not follow the road trod by the Lord.

⁴⁰"One who for a long time wears a shaven crown and mortifies himself, but who is careless with regard to the vows, and neglects penance and self-control, will not be a winner in the battle (of life). (4t) "He is empty like a clenched fist, (of no value) like an uncoined false Kârshâpana or like a piece of glass resembling turquoise, he is held lightly by men of discernment.

⁴¹"He who has the character of a sinner, though he lays great stress on the outward signs of his calling as a means of living; he who does not control himself, though he pretends to do so; will come to grief for a long time.

⁴²"As the poison Kâlakûta kills him who drinks it; as a weapon cuts him who awkwardly handles it; as a Vêtâla kills him who does not lay him; so the Law harms him who mixes it up with sensuality.

⁴³"He who practises divination from bodily marks and dreams, who is well versed in augury and superstitious rites, who gains a sinful living by practising magic tricks, will have no refuge at the time (of retribution).

⁴⁴"The sinner, always wretched, goes from darkness to darkness, to utter misery; the unholy man who breaks the rules of monks, rushes, as it were, to hell, and to be born again as a brute.

⁴⁵"He who accepts forbidden alms, viz. such food as he himself asks for, as has been bought for his sake, or as he gets regularly (as by right and custom), who like fire devours everything, will go to hell from here, after having sinned.

⁴⁶"A cut-throat enemy will not do him such harm as his own perversity will do him; the man without pity will feel repentance in the hour of death.

⁴⁷"In vain he adopts nakedness, who errs about matters of paramount interest; neither this world nor the next will be his; he is a loser in both respects in the world.

⁴⁸"Thus the self-willed sinner who leaves the road of the highest Ginas, who with the appetite of an osprey is desirous of pleasure, will grieve in useless sorrow.

⁴⁹"A wise man who hears this discourse, an instruction full of precious wisdom, and who deserts every path of the wicked, should walk the road of the great Nirgranthas.

⁵⁰"He who possesses virtuous conduct and life, who has practised the best self-control, who keeps from sinful influences, and who has destroyed his Karman, will reach (in the end) the greatest, best, and permanent place (viz. mukti),"

⁵¹Thus the austere and calm, great ascetic and great sage who kept great vows and possessed great fame, preached at great length this great sermon: the great duty of the Nirgranthas.

⁵²And king Srênika, pleased, spoke thus: 'You have truly shown what it is to be without protection.

⁵³'You have made the best use of human birth, you have made a true gain, O great sage, you are a protector (of mankind at large) and of your relations, for you have entered the path of the best Ginas.

⁵⁴'You are the protector of all unprotected beings, O ascetic; I ask you to forgive me: I desire you to put me right.

⁵⁵'That by asking you I have disturbed your meditation, and that I invited you to enjoy pleasures, all this you must forgive me.'

⁵⁶When the lion of kings had thus, with the greatest devotion, praised the lion of houseless monks, he, together with his wives, servants, and relations, became a staunch believer in the Law, with a pure mind.

⁵⁷The ruler of men, with the hair on his body joyfully erected, bowed his head (to the monk), keeping him on his right side, and departed.

⁵⁸And the other, rich in virtues, protected by the three Guptis, and abstaining from injuring (living beings) in the three ways (viz. by thought, words, and acts), travelled about on the earth, free like a bird, and exempt from delusion.

⁰Thus I say.

¹In Kampâ there lived a Srâvaka, the merchant Pâlita, who was a disciple of the noble and venerable Mahâvîra.

²As a Srâvaka he was well versed in the doctrines of the Nirgranthas. Once he went by boat to the town of Pihunda on business.

³A merchant gave him his daughter while he was doing business in Pihunda. When she was big with child, he took her with him on his returning home.

⁴Now the wife of Pâlita was delivered of a child at sea; as the boy was born at sea (samudra), he was named Samudrapâla.

⁵Our merchant, the Srâvaka, went leisurely to Kampâ, to his house; in his house the boy grew up surrounded by comfort.

⁶He studied the seventy-two arts, and acquired knowledge of the world; he was in the bloom of youth, and had a fine figure and good looks. (6) His father procured him a beautiful wife, Rûpinî, with whom he amused himself in his pleasant palace, like a Dôgundaga god.

⁷Once upon a time he saw from the window of his palace a man sentenced to death, dressed for execution, on his way to the place of execution.

⁸Agitated by what he saw, Samudrapâla spoke thus: 'Of wicked actions this is the bad result.'

⁹He became enlightened at once, the venerable man, and he was immensely agitated; he took leave of his parents, and entered the state of houselessness.

¹⁰Abandoning the great distress to which the worldly are liable, the great delusion, and whatever causes fear, one should adopt the Law of monks, the vows, the virtues, and the (endurance of) calamities.

¹¹One should keep the five great vows, viz. not to kill, to speak the truth, not to steal, to be chaste, to have no property whatever; a wise man should follow the Law taught by the Ginas.

¹²A monk should have compassion on all beings, should be of a forbearing character, should be restrained and chaste, and abstaining from everything sinful; he should live with his senses under control.

¹³Now and then he should travel in one country, taking into consideration its resources and his own ability; like a lion he should not be frightened by any noise; and whatever words he hears, he should not make an improper reply.

¹⁴In utter indifference he should walk about, and bear everything, be it pleasant or unpleasant; he should not approve of everything everywhere, nor care for respectful treatment or blame.

¹⁵There are many opinions here among men, which a monk places in their true light; there will rise many dangerous and dreadful calamities, caused by gods, men, or animals, which are difficult to be borne and cause easily-discouraged men to sink under them; but a monk who comes in contact with them will not be afraid, like a stately elephant at the head of the battle.

¹⁶Cold and heat, flies and gnats, unpleasant feelings, and many diseases attack the body; without flinching he should bear them, and should not recall to his memory the pleasures he once enjoyed.

¹⁷Giving up love, hatred, and delusion, a monk who is always careful and who is steadfast even as Mount Mêru cannot be shaken by the storm, should bear calamities, guarding himself.

¹⁸A great sage should be neither too elevated by pride nor too humble, he should not care for respectful treatment nor blame; an ascetic who has ceased (to act), will by means of his simplicity enter the path of Nirvâna.

¹⁹He is neither grieved nor pleased (by anything), he abandons his relations with men, he ceases (to act), is intent on the benefit of his soul, he strives for the highest good (viz. mukti), and uses the means to reach it, free from sorrow, egoism, and any kind of property.

²⁰A merciful (monk) should use beds distant from others, which are not got ready for his sake nor strewn (with leaves or things considered to be possessed of life); he should sustain such hardships as the sages are accustomed to.

²¹The great sage (Samudrapâla), understanding the sacred lore and practising completely the best Law, shone forth like the sun in the sky, being possessed of the highest knowledge and glory.

²²Having annihilated his Karman both meritorious and sinful, being steadfast, and free from all fetters, Samudrapâla crossed the ocean-like Flood of worldly existence and obtained exemption from transmigration.

⁰Thus I say.

¹In the town of Sauryapura there was a powerful king, Vasudêva by name, who possessed the characteristic marks of a king.

²He had two wives, Rôhinî and Dêvakî; each of them had a beloved son, Râma and Kêsava.

³In the town of Sauryapura there was (another) powerful king, Samudravigaya by name, who possessed the characteristic marks of a king.

⁴His wife was Sivâ by name; and her famous son was the venerable Arishtanêmi, the saviour of the world and the lord of ascetics.

⁵This Arishtanêmi, who was gifted with an excellent voice and possessed the thousand and eight lucky marks of the body, was a Gautama, and his skin was black.

⁶His body was strong like that of a bull, and hard like steel; he was well proportioned, and had a belly like that of a fish. Kêsava asked the girl Râgîmatî in marriage for him.

⁷Now this daughter of an excellent king was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saudâmanî.

⁸Her father said to the powerful Vâsudêva: 'Let the prince come here that I may give him my daughter.'

⁹He had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies; he wore a suit of heavenly clothes and was decked out with ornaments.

¹⁰Riding on the best mast elephant of Vâsudêva he looked beautiful, like a jewel worn on the head.

¹¹He sat under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Dasârhas and by a complete army drawn up in rank and file, while the heavenly sound of musical instruments reached the sky.

¹²With such pomp and splendour the hero of the Vrishnis started from his own palace.

¹³On his way he saw animals, kept in cages and enclosures, overcome by fear and looking miserable.

¹⁴Seeing them on the point of being killed for the sake of their flesh, and to be eaten afterwards, the great sage spoke to his charioteer thus:

¹⁵'Why are all these animals, which desire to be happy, kept in cages and enclosures?'

¹⁶Then the charioteer answered: 'Lucky are these animals because at thy wedding they will furnish food for many people.'

¹⁷Having heard these words, which announced the slaughter of many animals, the great sage, full of compassion and kindness to living beings, meditated thus:

¹⁸'If for my sake many living beings are killed, I shall not obtain happiness in the next world.'

¹⁹Then the famous man presented the charioteer with his pair of earrings, his neck-chain, and all his ornaments.

²⁰When he had formed his resolution, the gods descended (from heaven), according to the established custom, to celebrate, with great pomp together with their retinue, the event of his renunciation.

²¹Surrounded by gods and men, and sitting on an excellent palankin, the Venerable One left Dvârakâ and ascended mount Raivataka

²²On arriving at the park he descended from his excellent palankin, surrounded by a crowd of thousands, and then his renunciation took place, while the moon was in conjunction with Kitrâ.

²³Then he himself plucked out his delightfully-perfumed, soft, and curled hair in five handfuls.

²⁴And Vâsudêva said to that subduer of the senses, who had plucked out his hair: 'O lord of ascetics, may you soon obtain what you wish and desire.

²⁵'Increase in knowledge, faith, and right conduct, in forbearance and perfection!'

²⁶In this manner Râma and Kêsava, the Dasârhas, and many people paid homage to Arishtanêmi and then returned to the town of Dvârakâ.

²⁷When the daughter of the king heard of the ordination of the Gina, laughter and gaiety forsook her, and she was overwhelmed with affliction'.

²⁸Râgîmatî thought: 'Shame upon my life, that I have been forsaken by him! it is better I should turn nun.'

²⁹Firm and decided she cut off her tresses which were black like bees and dressed with a brush and comb.

³⁰And Vâsudêva said to her who had cut off her hair, and subdued her senses: 'Lady, cross the dreadful ocean of the Samsâra without difficulty!'

³¹When she had entered the order, the virtuous and very learned lady induced there many people, her relations and servants, to enter the order too.

³²On her way to mount Raivataka it began to rain; her clothes being wet, she entered a cave and waited there in the darkness while it was raining.

³³She took off her clothes and was naked as she was born, thus she was seen by Rathanêmi, whose (peace of) mind became (thereby) disturbed; and afterwards she saw him.

³⁴She was frightened when she discovered herself alone with the monk; folding her arms over her breast she sank down trembling.

³⁵When the prince, Samudravigaya's son, saw her frightened and trembling, he spoke the following words:

³⁶'I am Rathanêmi, O dear, beautiful, sweetly-speaking lady! Do accept me for your lover, O slender one, you shall have no cause to complain.

³⁷'Come, let us enjoy pleasures, for it is a rare chance to be born a human being; after we have enjoyed pleasures, we shall enter on the path of the Ginas.'

³⁸When Râgîmatî perceived that Rathanêmi's strength of will was broken, and temptation had got the better of him, she did not lose her presence of mind and defended her Self on that occasion.

³⁹The daughter of the best king, true to self-control and her vows, maintained the honour of her clan and family, and her virtue, and spoke to him:

⁴⁰'If you owned the beauty of Vaisramana, the pleasing manners of Nalakûbara, if you were like Purandara himself, I should have no desire for you.

⁴¹'Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life; it would be better for you to die.

⁴²'I am the daughter of the Bhôga-king, and you are an Andhakavrishni; being born in a noble family let us not become like Gandhana-snakes; firmly practise self-control!

⁴³'If you fall in love with every woman you see, you will be without hold like the Hatha-plant, driven before the wind.

⁴⁴'As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own Sramanahood.'

⁴⁵Having heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook.

⁴⁶Protected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true Sramanahood throughout life.

⁴⁷After practising severe austerities both of them became Kêvalins, and having completely annihilated their Karman, they reached the highest perfection.

⁴⁸Thus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of men.

⁰Thus I say.

¹There was a Gina, Pârsva by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Gina.

²And there was a famous disciple of this Light of the World, the young Sramana Kêsi, who had completely mastered the sciences and right conduct.

³He possessed the light of Sruta and Avadhi knowledge, and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of Srâvastî.

⁴In the district of that town there is a park, called Tinduka; there he took up his abode in a pure place to live and sleep in.

⁵Now at that time there lived the Prophet of the Law, the Gina, who in the whole world is known as the venerable Vardhamâna.

⁶And there was a famous disciple of this Light of the World, the venerable Gautama by name, who had completely mastered the sciences and right conduct.

⁷He knew the twelve Aṅgas, was enlightened, and was surrounded by a crowd of disciples; wandering from village to village he too arrived in Srâvastî.

⁸In the district of that town there is a park Kôshthaka; there he took up his abode in a pure place to live and sleep in.

⁹The young Sramana Kêsi and the famous Gautama, both lived there, protecting themselves (by the Guptis) and being careful.

¹⁰The pupils of both, who, controlled themselves, who practised austerities, who possessed virtues, and who protected their Self, made the following reflection:

¹¹'Is our Law the right one, or is the other Law the right one? are our conduct and doctrines right, or the other? (it) 'The Law as taught by the great sage Pârsva, which recognises but four vows, or the Law taught by Vardhamâna, which enjoins five vows?

¹²'The Law which forbids clothes (for a monk), hr that which (allows) an under and upper garment? Both pursuing the same end, what has caused their difference?'

¹³Knowing the thoughts of their pupils, both Kêsi and Gautama made up their minds to meet each other.

¹⁴Gautama, knowing what is proper and what is due to the older section (of the church), went to the Tinduka park, accompanied by the crowd, his pupils.

¹⁵When Kêsi, the young monk, saw Gautama approach, he received him with all becoming attention.

¹⁶He at once offered Gautama the four pure kinds of straw and hay to sit upon.

¹⁷Kêsi, the young Sramana, and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon.

¹⁸There assembled many heretics out of curiosity, and many thousands of laymen;

¹⁹Gods, Dânavas, Gandharvas, Yakshas, Râkshasas, and Kinnaras (assembled there), and there came together invisible ghosts too.

²⁰Kêsi said to Gautama, 'I want to ask you something, holy man.' Then to these words of Kêsi Gautama made the following reply: "Sir, ask whatever you like." Then with his permission Kêsi spoke to Gautama:

²¹'The Law taught by the great sage Pârsva, recognises but four vows, whilst that of Vardhamâna enjoins five.

²²'Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?'

²³Then to these words of Kêsi Gautama made the following reply: "Wisdom recognises the truth of the Law and the ascertainment of true things.

²⁴"The first saints were simple but slow of understanding, the last saints prevaricating and slow of understanding, those between the two simple and wise; hence there are two forms of the Law.

²⁵"The first could but with difficulty understand the precepts of the Law, and the last could only with difficulty observe them, but those between them easily understood and observed them."

²⁶'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama.

²⁷'The Law taught by Vardhamâna forbids clothes, but that of the great sage Pârsva allows an under and upper garment.

²⁸'Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?'

²⁹To these words of Kêsi Gautama made the following reply: "Deciding the matter by their superior knowledge, (the Tîrthakaras) have fixed what is necessary for carrying out the Law.

³⁰"The various outward marks (of religious men) have been introduced in order that people might recognise them as such; the reason for the characteristic marks is their usefulness for religious life and their distinguishing character.

³¹"Now the opinion (of the Tîrthakaras) is that knowledge, faith. and right conduct are the true causes of final liberation, (and not the outward marks)."

³²'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama.

³³'Gautama, you stand in the midst of many thousand (foes) who make an attack on you; how have you vanquished them?

³⁴"By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes."

³⁵Kêsi said to Gautama: 'Whom do you call a foe?' To these words of Kêsi Gautama made the following reply:

³⁶"Self is the one invincible foe, (together with the four) cardinal passions, (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished."

³⁷'Well, Gautama, &c. (as in verse 28).

³⁸'We see many beings in this world who are bound by fetters; how have you got rid of your fetters and are set free, O sage?'

³⁹"Having cut off all fetters, and having destroyed them by the right means, I have got rid of my fetters and am set free, O sage."

⁴⁰Kêsi said to Gautama: 'What do you call fetters?' To these words of Kêsi Gautama made the following reply:

⁴¹"Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct."

⁴²'Well, Gautama, &c. (as in verse 28).

⁴³'O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out?'

⁴⁴"I have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit."

⁴⁵Kêsi said to Gautama, 'What do you call that plant?' To these words of Kêsi Gautama made the following reply:

⁴⁶"Love of existence is that dreadful plant which brings forth dreadful fruit; having regularly torn it out, I live pleasantly."

⁴⁷'Well, Gautama, &c. (as in verse 28).

⁴⁸'Gautama, there is blazing up a frightful fire which burns the embodied beings; how have you put it out?'

⁴⁹"Taking water, excellent water, from (the river) produced by the great cloud, I always pour it over my body; thus sprinkled the fire does not burn me."

⁵⁰Kêsi said to Gautama, 'What do you call the fire?' To these words of Kêsi Gautama made the following reply:

⁵¹"The passions are the fire; knowledge, a virtuous life, and penances are the water; sprinkled with the drops of knowledge the fire of the passions is extinguished and does not burn me."

⁵²'Well, Gautama, &c. (as in verse 28).

⁵³'The unruly, dreadful, bad horse, on which you sit, runs about, Gautama! how comes it to pass that it does not run off with you?'

⁵⁴"I govern it well in its course by the bridle of knowledge; it does not go astray with me, it keeps to the right path."

⁵⁵Kêsi said to Gautama, 'What do you call this horse?' To these words of Kêsi Gautama made the following reply:

⁵⁶"The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kambôga-steed."

⁵⁷'Well, Gautama, &c. (as in verse 28).

⁵⁸'There are many bad roads in this world, which lead men astray; how do you avoid, Gautama, going astray as you are on the road?'

⁵⁹"They all are known to me, those who are in the right path and those who have chosen a wrong path; therefore I do not go astray, O sage!"

⁶⁰Kêsi said to Gautama, 'What do you call the path?' To these words of Kêsi Gautama made the following reply:

⁶¹"The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Ginas; it is the most excellent path."

⁶²'Well, Gautama, &c. (as in verse 28).

⁶³'Is there a shelter, a refuge, a firm ground for the beings carried away by the great flood of water? do you know the island, O Gautama?'

⁶⁴"There is a large, great island in the midst of water, which is not inundated by the great flood of water."

⁶⁵Kêsi said to Gautama, 'What do you call this island?' To these words of Kêsi Gautama made the following reply:

⁶⁶"The flood is old age and death, which carry away living beings; Law is the island, the firm ground, the refuge, the most excellent shelter."

⁶⁷'Well, Gautama, &c. (as in verse 28).

⁶⁸'On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore?'

⁶⁹"A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it."

⁷⁰Kêsi said to Gautama, 'What do you call this boat?' To these words of Kêsi Gautama made the following reply:

⁷¹"The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages."

⁷²'Well, Gautama, &c. (as in verse 28).

⁷³'In this dreadfully dark gloom there live many beings; who will bring light into the whole world of living beings?'

⁷⁴"The spotless sun has risen which illuminates the whole world; he will bring light into the whole world of living beings."

⁷⁵Kêsi said to Gautama, 'What do you call this sun?' To these words of Kêsi Gautama made the following reply:

⁷⁶"Risen has he who put an end to the Circle of Births, the omniscient Gina, the luminary, who brings light into the whole world of living beings."

⁷⁷'Well, Gautama, &c. (as in verse 28).

⁷⁸'Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains of body and mind?'

⁷⁹"There is a safe place in view of all, but difficult of approach, where there is no old age nor death, no pain nor disease."

⁸⁰Kêsi said to Gautama, 'What is this place called?' To these words of Kêsi Gautama made the following reply:

⁸¹"It is what is called Nirvâna, or freedom from pain, or perfection, which is in view of all; it is the safe, happy, and quiet place which the great sages reach.

⁸²"That is the eternal place, in view of all, but difficult of approach. Those sages who reach it are free from sorrows, they have put an end to the stream of existence."

⁸³'Well, Gautama, you possess wisdom, you have destroyed my doubt; obeisance to you, who are not troubled by doubts, who are the ocean, as it were, of all Sûtras.'

⁸⁴After his doubt had been solved, Kêsi, of enormous sanctity, bowed his head to the famous Gautama.

⁸⁵And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tîrthakara, according to the teaching of the last Tîrthakara.

⁸⁶In that meeting of Kêsi and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled.

⁸⁷The whole assembly was greatly pleased and fixed their thoughts on the right way. They praised Kêsi and Gautama: 'May the venerable ones show us favour!'

⁰Thus I say.

¹The eight articles of the creed are the Samitis and the Guptis; there are five Samitis and three Guptis.

²The Samitis are: 1. îryâ-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. bhâshâ-samiti (gentle, salutary, sweet, righteous speech); 3. êshanâ-samiti (receiving alms in a manner to avoid the forty-two faults that are laid down); 4. âdâna-samiti (receiving and keeping of the things necessary for religious exercises, after having carefully examined them); 5. ukkâra-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: 1. mano-gupti (preventing the mind from wandering in the forest of sensual pleasures by employing it in contemplation, study, &c.); 2. vâg-gupti (preventing the tongue from saying bad things by a vow of silence, &c.); 3. kâya-gupti (putting the body in an immovable posture as in the case of Kâyôtsarga).

³The eight Samitis are thus briefly enumerated, in which the whole creed taught by the Ginas and set forth in the twelve Aṅgas, is comprehended.

⁴1. The walking of a well-disciplined monk should be pure in four respects: in respect to 1. the cause; 2. the time; 3. the road; 4. the effort.

⁵The cause is: knowledge, faith, and right conduct; the time is day-time; the road excludes bad ways.

⁶The effort is fourfold, viz. as regards: 1. substance, 2. place, 3. time, and 4. condition of mind. Hear me explain them.

⁷With 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.

⁸He walks carefully who pays attention only to 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.

⁹2. 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.

¹⁰3. 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.

¹¹A 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 (utpâdana); 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.

¹²4. If a monk takes up or lays down the two kinds of things belonging to his general and supplementary outfit, he should proceed in the following way.

¹³A 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. (I 4) 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).

¹⁴[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. (16)] 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 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.

¹⁵The five Samitis are thus briefly enumerated, I shall now explain in due order the three Guptis.

¹⁶1. There is, 1. 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.

¹⁷A 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.

¹⁸2. The Gupti of speech is also of four kinds (referring to the four divisions as in verse 20).

¹⁹A zealous monk should prevent his speech from (expressing) desires, &c. (as in verse 21).

²⁰3. 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, from doing acts which cause misery to living beings, or which cause their destruction.

²¹These are the five Samitis for the practice of the religious life, and the Guptis for the prevention of everything sinful.

²²This is the essence of the creed, which a sage should thoroughly put into practice; such a wise man will soon get beyond the Circle of Births.

⁰Thus I say.

¹There was a famous Brâhmana, Gayaghôsha by name, who was born in a Brâhmanical family, but who was pledged to the performing of the yamas.

²This 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.

³There 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.

⁴At the same time a Brâhmana, versed in the Vêdas, Vigayaghôsha by name, offered a sacrifice in that town.

⁵Now this houseless (monk) at the end of a fast of a month's duration, went to the sacrifice of Vigayaghôsha to beg alms.

⁶The priest wanted to turn the approaching monk off: 'I shall not give you alms, mendicant, beg somewhere else.

⁷'Priests who are versed in the Vêdas and are chaste as behoves offerers, who are versed in the Gyôtishâṅga 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.'

⁸When the great sage was thus refused by the priest, he was neither angry nor pleased, as he always strove for the highest good.

⁹Not to obtain food, or drink, or whatever else he wanted, but to save these people he spoke the following words:

¹⁰"You do not know what is most essential in the Vêdas, 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!"

¹²The 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 Vêdas, and tell us what is most essential in the sacrifice; 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 Vêdas is the agnihôtra, 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 Kâsyapa (i.e. Rishabha).

¹⁶"The beautiful (gods) with joined hands praise and worship the highest Lord (i.e. the Tîrthakara) as the planets, &c., (praise) the moon.

¹⁷"The ignorant (priests) pretend to know the sacrifice, those whose Brâhmanical 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 Brâhmana and is worshipped like fire (is no true Brâhmana). But him we call a true Brâhmana, 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 Brâhmana.

²⁰"He who is exempt from love, hatred, and fear, (and who shines forth) like burnished gold, purified in fire, him we call a Brâhmana.

²¹"A lean, self-subduing ascetic, who reduces his flesh and blood, who is pious and has reached Nirvâna, him we call a Brâhmana.

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 Brâhmana.

²³"He who does not speak untruth from anger or for fun, from greed or from fear, him we call a Brâhmana.

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 Brâhmana.

²⁵"He who does not carnally love divine, human, or animal beings, in thoughts, words, or acts, him we call a Brâhmana.

²⁶"He who is not defiled by pleasures as a lotus growing in the water is not wetted by it, him we call a Brâhmana.

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 Brâhmana.

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 Brâhmana.

²⁹"The binding of animals (to the sacrificial pole), all the Vêdas, and sacrifices, being causes of sin, cannot save the sinner; for his works (or Karman) are very powerful.

³⁰"One does not become a Sramana by the tonsure, nor a Brâhmana by the sacred syllable ôm, nor a Muni by living in the woods, nor a Tâpasa by wearing (clothes of) Kusa-grass and bark.

³¹"One becomes a Sramana by equanimity, a Brâhmana by chastity, a Muni by knowledge, and a Tâpasa by penance.

³²"By one's actions one becomes a Brâhmana, or a Kshattriya, or a Vaisya, or a Sûdra.

³³"The Enlightened One has declared these (good qualities) through which one becomes a (true) Snâtaka; him who is exempt from all Karman, we call a Brâhmana.

³⁴"The most excellent twice-born men who possess these good qualities, are able to save themselves and others."

³⁵When thus his doubt had been solved, Vigayaghôsha, the Brâhmana, assented to the great sage Gayaghôsha and to his (speech).

³⁶Vigayaghôsha, pleased, folded his hands and spoke as follows: 'You have well declared to me what true Brâhmanahood consists in.

³⁷'You are a sacrificer of sacrifices, you are the most learned of those who know the Vêdas, you know the Gyôtishâṅga, 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 Brâhmana, enter the order at once, lest you should be drifted about on the dreadful ocean of the Samsâra, 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 Samsâra; 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)."

⁴³When Vigayaghôsha had learned the excellent Law from the houseless Gayaghôsha, he entered the order.

⁴⁴Gayaghôsha and Vigayaghôsha both annihilated their Karman by self-control and penance, and reached the highest perfection.

⁰Thus I say.

¹I shall declare the correct behaviour (sâmâkârî) which causes freedom from all misery; by practising it the Nirgranthas have crossed the ocean of Samsâra.

²The correct behaviour of monks consists of (the following) ten parts: 1. âvasyikâ; 2. naishêdhikî; 3. âprikkhanâ; 4. pratiprikkhanâ; 5. khandanâ; 6. ikkhâkâra; 7. mithyâkâra; 8. tathâkâra; 9. abhyutthâna; 10. upasampad. (2-4) The âvasyikâ is required when he leaves a room (or the presence of other monks on some necessary business); the naishêdhikî, on entering a place; âprikkhanâ, (or asking the superior's permission) for what he is to do himself; pratiprikkhanâ, for what somebody else is to do; khandanâ, (or placing at the disposal of other monks) the things one has got; ikkhâkâra, in the execution (of one's intention by oneself or somebody else); mithyâkâra, in the blaming oneself (for sins committed); tathâkâra, (assent) in making a promise; abhyutthâna, 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 Paurushî) he should inspect (and clean) his things and pay his respects to the superior.

³Then, with his hands joined, he should ask him: 'What shall I do now? I want to be employed, sir, in doing some work or in studying.'

⁴If 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.

⁵A clever monk should divide the day into four (equal) parts (called paurushî), and fulfil his duties (uttaraguna) in all four parts.

⁶In the first Paurushî 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.

⁷In the month Âshâdha the Paurushî (of the night) contains two feet (pada); in the month Pausha, four; in the months Kaitra and Asvayuga, three.

⁸(The Paurushî) increases or decreases a digit (aṅgula) every week, two digits every fortnight, four digits every month.

⁹The dark fortnight of Âshâdha, Bhâdrapada, Kârttika, Pausha, Phâlguna, and Vaisâkha are known as avamarâtrâs.

¹⁰In the quarter of the year comprising the three months Gyêshthâmûla, Âshâdha, and Srâvana, the (morning-) inspection is to last six digits (beyond ¼ Paurushî); in the second quarter, eight; in the third, ten; in the fourth, eight.

¹¹A clever monk should divide the night too into four parts, and fulfil his duties (uttaraguna) in all four parts.

¹²In the first Paurushî 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. 08) When the nakshatra which leads the night has reached the first quarter of the heaven, at dawn he should cease to study.

¹³When 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.

¹⁴In the first quarter (of the first Paurushî) 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.

¹⁵In the (last) quarter of the first Paurushî, after paying his respect to the Guru, a monk should inspect his almsbowl, without, however, performing the Kâla-pratikramana.

¹⁶He should first inspect his mouth-cloth, then his broom, and taking the broom in his hand he should inspect his cloth.

¹⁷Standing upright he holds his cloth firmly and inspects it first leisurely, then he spreads it, and at last he wipes it.

¹⁸(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).

¹⁹He must avoid want of attention: 1. 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.

²⁰(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.)

²¹There 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:--

²²(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).

²³He 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.

²⁴He who is careless in the inspection, injures the six kinds of living beings (just enumerated).

²⁵In the third Paurushî he should beg food and drink, (he may do so) for any of the following six reasons:

²⁶1. 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.

²⁷A zealous Nirgrantha or Nirgranthî may omit to beg food for the following six reasons, when it will not be considered a transgression of his duties:

²⁸1. 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.

²⁹Taking his whole outfit a monk should inspect it with his eye; he then may walk about, but not beyond half a Yôgana.

³⁰In the fourth Paurushî he should put away his almsbowl (after having eaten his meal), and then begins his study which reveals all existent things.

³¹In the last quarter of the fourth Paurushî he should pay his reverence to the Guru, and after having performed Kâla-pratikramana, he should inspect his lodging.

³²A zealous monk should also inspect the place where to discharge his excrements and urine, and then (till the sun sets) he should go through Kâyôtsarga without allowing himself to be affected by any pains.

³³Then he should, in due order, reflect on all transgressions he has committed during the day, with regard to knowledge, faith, and conduct.

³⁴Having finished Kâyôtsarga, and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the day.

³⁵Then having recited the Pratikramana Sûtra, and having annihilated his sins, he should pay his reverence to the Guru (asking absolution), and go through Kâyôtsarga without allowing himself to be affected by any pains.

³⁶Having finished Kâyôtsarga, and paid his reverence to the Guru, he should pronounce the customary (three) praises, and then wait for the proper time.

³⁷In the first Paurushî (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.

³⁸In the fourth Paurushî he should wait for the proper time and then begin to study without waking the householders.

³⁹In the last quarter of the fourth Paurushî he should pay his reverence to the Guru, and performing Kâla-pratikramana he should wait for the proper time.

⁴⁰When the (time for) Kâyôtsarga has arrived, he should go through it, without allowing himself to be affected by any pains.

⁴¹Then he should, in due order, reflect on all transgressions he has committed during the night with regard to knowledge, faith, and conduct.

⁴²Having finished Kâyôtsarga and paid his reverence to the Guru, he should, in due order, confess his transgressions committed during the night.

⁴³Then having recited the Pratikramana Sûtra &c. (see verse 41).

⁴⁴He should consider what kind of austerities he will undertake. Having finished his Kâyôtsarga, he pays his reverence to the Guru.

⁴⁵Having finished Kâyôtsarga and paid his reverence to the Guru, he should practise those austerities which he has decided upon, and praise the perfected saints.

⁴⁶Thus has been summarily declared the correct behaviour, by practising which many souls have crossed the ocean of Samsâra.

⁰Thus I say.

¹There was a Sthavira and Ganadhara, the learned sage Garga. This leader of the Gana once made the following reflections:

²'He who rides in a car, crosses a wilderness; he who rides, as it were, in (the car of) religious exercise, crosses the Samsâra.

³'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).

⁴'(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.

⁵'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.

⁶'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.

⁷'The cursed beast will rend asunder the rope, or in its unruliness break the yoke; and roaring it will break loose and run off.

⁸'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.

⁹'Some attach great importance to their success; some to their good fare; some to their comfort; some nurse their anger.

¹⁰'Some are averse to begging; some are afraid of insults and are stuck up; (how can) I convince them by reasons and arguments (?)

¹¹'(A bad pupil) makes objections, and points out (imagined) difficulties; he frequently acts in opposition to the words of the superiors.

¹²'(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."

¹³'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, they knit their brows (when speaking to other people).

¹⁴'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.'

¹⁵Now this driver (viz. Garga), who had to deal with bad bullocks, thought: 'What have I to do with bad pupils? I am disheartened.

¹⁶'As are bad pupils, so are bad bullocks; I shall leave these lazy donkeys, and shall practise severe austerities.'

¹⁷That noble man, who was full of kindness, grave, and always meditating, wandered about on the earth, leading a virtuous life.

⁰Thus I say.

¹Learn the true road leading to final deliverance, which the Ginas have taught; it depends on four causes and is characterised by right knowledge and faith.

²I. Right knowledge; II. Faith; III. Conduct; and IV. Austerities; this is the road taught by the Ginas who possess the best knowledge.

³Right knowledge, faith, conduct, and austerities; beings who follow this road, will obtain beatitude.

⁴I. Knowledge is fivefold: 1. Sruta, knowledge derived from the sacred books; 2. Âbhinibôdhika, perception; 3. Avadhi, supernatural knowledge; 4. Manahparyâya, knowledge of the thoughts of other people; 5. Kêvala, the highest, unlimited knowledge.

⁵This is the fivefold knowledge. The wise ones have taught the knowledge of substances, qualities, and all developments.

⁶Substance is the substrate of qualities; the qualities are inherent in one substance; but the characteristic of developments is that they inhere in either (viz. substances or qualities).

⁷Dharma, Adharma, space, time, matter, and souls (are the six kinds of substances ); they make up this world, as has been taught by the Ginas who possess the best knowledge.

⁸Dharma, Adharma, and space are each one substance only; but time, matter, and souls are an infinite number of substances.

⁹The characteristic of Dharma is motion, that of Adharma immobility, and that of space, which contains all other substances, is to make room (for everything).

¹⁰The characteristic of time is duration, that of soul the realisation of knowledge, faith, happiness, and misery.

¹¹The characteristic of Soul is knowledge, faith, conduct, austerities, energy, and realisation (of its developments).

¹²The characteristic of matter is sound, darkness, lustre (of jewels, &c.), light, shade, sunshine; colour, taste, smell, and touch.

¹³The characteristic of development is singleness, separateness, number, form, conjunction, and disjunction.

¹⁴1. gîva, Soul; 2. agîva, the inanimate things; 3. bandha, the binding of the soul by Karman; 4. punya, merit; 5. pâpa, demerit; 6. âsrava, that which causes the soul to be affected by sins; 7. samvara, the prevention of âsrava by watchfulness; 8. the annihilation of Karman; 9. final deliverance: these are the nine truths (or categories).

¹⁵He who verily believes the true teaching of the (above nine) fundamental truths, possesses righteousness.

¹⁶II. Faith is produced by 1. nisarga, nature; 2. upadêsa, instruction; 3. âgñâ, command; 4. sûtra, study of the sûtras; 5. bîga, suggestion; 6. abhigama, comprehension of the meaning of the sacred lore; 7. vistâra, complete course of study; 8. kriyâ, religious exercise; 9. samkshêpa, brief exposition; 10. dharma, the Law.

¹⁷1. He who truly comprehends, by a spontaneous effort of his mind, (the nature of) soul, inanimate things, merit, and demerit, and who puts an end to sinful influences, (believes by) nature.

¹⁸He who spontaneously believes the four truths (explicitly mentioned in the last verse), which the Ginas have taught, (thinking) they are of this and not of a different nature, believes by nature.

¹⁹2. But he who believes these truths, having learned them from somebody else, either a Khadmastha or a Gina, believes by instruction.

²⁰3. He who has got rid of love, hate, delusion, and ignorance, and believes because he is told to do so, believes by command.

²¹4. He who obtains righteousness by (the study of) the Sûtras, either Aṅgas or other works, believes by the study of Sûtras.

²²5. He who by correctly comprehending one truth arrives at the comprehension of more -- just as a drop of oil expands on the surface of water--believes by suggestion.

²³6. He who truly knows the sacred lore, viz. the eleven Aṅgas, the Prakîrnas, and the Drishtivâda, believes by the comprehension of the sacred lore.

²⁴7. He who understands the true nature of all substances by means of all proofs (pramâna) and nayas, believes by a complete course of study.

²⁵8. He who sincerely performs (all duties implied) by right knowledge, faith, and conduct, by asceticism and discipline, and by all Samitis and Guptis, believes by religious exercise.

²⁶9. He who though not versed in the sacred doctrines nor acquainted with other systems, holds no wrong doctrines, believes by brief exposition.

²⁷10. He who believes in the truth of the realities, the Sûtras, and conduct, as it has been explained by the Ginas, believes by the Law.

²⁸Right belief depends on the acquaintance with truth, on the devotion to those who know the truth, and on the avoiding of schismatical and heretical tenets.

²⁹There is no (right) conduct without right belief, and it must be cultivated (for obtaining) right faith; righteousness and conduct originate together, or righteousness precedes (conduct).

³⁰Without (right) faith there is no (right) knowledge, without (right) knowledge there is no virtuous conduct, without virtues there is no deliverance, and without deliverance there is no perfection.

³¹(The excellence of faith depends on the following) eight points: 1. that one has no doubts (about the truth of the tenets); 2. that one has no preference (for heterodox tenets); 3. that one does not doubt its saving qualities; 4. that one is not shaken in the right belief (because heretical sects are more prosperous); 5. that one praises (the pious); 6. that one encourages (weak brethren); 7. that one supports or loves the confessors of the Law; 8. that one endeavours to exalt it.

³²III. Conduct, which produces the destruction of all Karman, is 1. sâmâyika, the avoidance of everything sinful; 2. khêdôpasthâpana, the initiation of a novice; 3. parihâravisuddhika, purity produced by peculiar austerities; 4. sûkshma samparâya, reduction of desire; 5. akashâya yathâkhyâta, annihilation of sinfulness according to the precepts of the Arhats, as well in the case of a Khadmastha as of a Gina.

³³IV. Austerities are twofold: external and internal; both external and internal austerities are sixfold. (34) By knowledge one knows things, by faith one believes in them, by conduct one gets (freedom from Karman), and by austerities one reaches purity.

⁰Having by control and austerities destroyed their Karman, great sages, whose purpose is to get rid of all misery, proceed to (perfection). Thus I say.

¹O long-lived (Gambûsvâmin)! I (Sudharman) have heard the following discourse from the venerable (Mahâvîra). Here, forsooth, the Venerable Ascetic Mahâvîra, of the Kasyapa Gôtra, has delivered this lecture called the exertion in righteousness. Many creatures, who truly believe in the subject (taught in this lecture), put their faith in it, give credence to it, accept it, practise it, comply with it, study it, understand it, learn it, and act up to it according to the precept (of the Ginas) --have obtained perfection, enlightenment, deliverance, final beatitude, and have put an end to all misery. This lecture treats of the following subjects: 1. samvêga, longing for liberation; 2. nirvêda, disregard of worldly objects; 3. dharmasraddhâ, desire of the Law; 4. gurusâdharmikasusrûshanâ, obedience to co-religionists and to the Guru. 5. âlôkanâ, confession of sins before the Guru; 6. nindâ, repenting of one's sins to oneself; 7. garhâ, repenting of one's sins before the Guru; 8. sâmâyika, moral and intellectual purity of the soul; 9. katurvimsatistava, adoration of the twenty-four Ginas; 10. vandana, paying reverence to the Guru; 11. pratikramana, expiation of sins; 12. kâyôtsarga, a particular position of the body; 13. pratyâkhyâna, self-denial; 14. stavastutimaṅgala, praises and hymns; 15. kâlasya pratyupêkshanâ, keeping the right time; 16. prâyaskittakarana, practising penance; 17. kshamâpana, begging forgiveness; 18. svâdhyâya, study; 19. vâkanâ, recital of the sacred texts; 20. pariprikkhanâ, questioning (the teacher); 21. parâvartanâ, repetition; 22. anuprêkshâ, pondering; 23. dharmakathâ, religious discourse; 24. srutasyârâdhanâ, acquisition of sacred knowledge; 25. êkâgramanahsannivêsanâ, concentration of thoughts; 26. samyama, control; 27. tapas, austerities; 28. vyavadâna, cutting off the Karman; 29. sukhâsâta, renouncing pleasure; 30. apratibaddhatâ, mental independence; 31. vikitrasayanâsanasêvanâ, using unfrequented lodgings and beds; 32. vinivartanâ, turning from the world; 33. sambhôgapratyâkhyâna, renouncing collection of alms in one district only; 34. upadhipratyâkhyâna, renouncing articles of use; 35. âhârapratyâkhyâna, renouncing food; 36. kashâyapratyâkhyâna, conquering the passions; 37. yôgapratyâkhyâna, renouncing activity; 38. sarîrapratyâkhyâna, renouncing the body; 39. sahâyapratyâkhyâna, renouncing company; 40. bhaktapratyâkhyâna, renouncing all food; 41. sadbhâvapratyâkhyâna, perfect renunciation; 42. pratirûpatâ, conforming to the standard; 43. vaiyâvritya, doing service; 44. sarvagunasampûrnatâ, fulfilling all virtues; 45. vîtarâgatâ, freedom from passion; 46. kshânti, patience; 47. mukti, freedom from greed; 48, ârgava, simplicity; 49. mârdava, humility; 50. bhâvasatya, sincerity of mind; 51. karanasatya, sincerity of religious practice; 52. yôgasatya, sincerity of acting; 53. manôguptatâ, watchfulness of the mind; 54. vâg-guptatâ, watchfulness of the speech; 55. kâyaguptatâ, watchfulness of the body; 56. manahsamâdhâranâ, discipline of the mind; 57. vâksamâdhâranâ, discipline of the speech; 58. kâyasamâdhâranâ, discipline of the body; 59. gñânasampannatâ, possession of knowledge; 60. darsanasampannatâ, possession of faith; 61. kâritrasampannatâ, possession of conduct; 62. srôtrêndriyanigraha, subduing the ear; 63. kakshurindriyanigraha, subduing the eye; 64. ghrânêndriyanigraha, subduing the organ of smell; 65. gihvêndriyanigraha, subduing the tongue; 66. sparsanêndriyanigraha, subduing the organ of touch; 67. krôdhavigaya, conquering anger; 68. mânavigaya, conquering pride; 69. mâyâvigaya, conquering deceit; 70. lôbhavigaya, conquering greed; 71. prêmadvêshamithyâdarsanavigaya, conquering love, hate, and wrong belief; 72. sailêsî, stability; 73. akarmatâ, freedom from Karman. 1. Sir, what does the soul obtain by the longing for liberation? By the longing for liberation the soul obtains an intense desire of the Law; by an intense desire of the Law he quickly arrives at an (increased) longing for liberation; he destroys anger, pride, deceit, and greed, which reproduce themselves infinitely; he acquires no (bad) Karman, and ridding himself of wrong belief which is the consequence of the latter, he becomes possessed of right faith; by the purity of faith some will reach perfection after one birth; nobody, however, who has got this purity, will be born more than thrice before he reaches perfection.

²2. Sir, what does the soul obtain by disregard of worldly objects? By disregard of worldly objects the soul quickly feels disgust for pleasures enjoyed by gods, men, and animals; he becomes indifferent to all objects; thereby he ceases to engage in any undertakings, in consequence of which he leaves the road of Samsâra and enters the road to perfection.

³3. Sir, what does the soul obtain by the desire of the Law? By the desire of the Law the soul becomes indifferent to pleasures and happiness to which he was attached; he abandons the life of householders, and as a houseless monk he puts an end to all pains of body and mind, which consist in (the suffering of) cutting, piercing, union (with unpleasant things), &c.; and he obtains unchecked happiness.

⁴4. By obedience to co-religionists and to the Guru the soul obtains discipline (vinaya). By discipline and avoidance of misconduct (towards the teacher ) he avoids being reborn as a denizen of hell, an animal, a (low) man, or a (bad) god; by zealous praise of, devotion to, and respect for (the Guru) he obtains birth as a (good) man or god, gains perfection and beatitude, does all praiseworthy actions prescribed by discipline, and prevails upon others to adopt discipline.

⁵5. By confession of sins (before the Guru) the soul gets rid of the thorns, as it were, of deceit, misapplied austerities, and wrong belief, which obstruct the way to final liberation and cause an endless migration of the soul; he obtains simplicity, whereby the soul which is free from deceit does not acquire that Karman which results in his having a carnal desire for a woman or eunuch, and annihilates such Karman as he had acquired before.

⁶6. By repenting of one's sins to oneself the soul obtains repentance, and becoming indifferent by repentance he prepares for himself an (ascending) scale of virtues, by which he destroys the Karman resulting from delusion.

⁷7. By repenting of one's sins before the Guru the soul obtains humiliation; feeling humiliated, he will leave off all blameable occupations, and apply himself to praiseworthy occupations, whereby a houseless monk will stop infinite disabling developments.

⁸8. By moral and intellectual purity (literally, equilibrium) the soul ceases from sinful occupations.

⁹9. By the adoration of the twenty-four Ginas the soul arrives at purity of faith.

¹⁰10. By paying reverence (to the Guru) the soul destroys such Karman as leads to birth in low families, and acquires such Karman as leads to birth in noble families; he wins the affection of people, which results in his being looked upon as an authority, and he brings about general goodwill.

¹¹11. By expiation of sins he obviates transgressions of the vows; thereby he stops the Âsravas, preserves a pure conduct, practises the eight articles, does not neglect (the practice of control), and pays great attention to it.

¹²12. By Kâyôtsarga he gets rid of past and present (transgressions which require) Prâyaskitta; thereby his mind is set at ease like a porter who is eased of his burden; and engaging in praiseworthy contemplation he enjoys happiness.

¹³13. By self-denial he shuts, as it were, the doors of the Âsravas; by self-denial he prevents desires rising in him; by prevention of desires he becomes, as it were, indifferent and cool towards all objects.

¹⁴14. By praises and hymns he obtains the wisdom consisting in knowledge, faith, and conduct; thereby he gains such improvement, that he will put an end to his worldly existence, (or) be born afterwards in one of the Kalpas and Vimânas.

¹⁵15. By keeping the right time he destroys the Karman which obstructs right knowledge.

¹⁶16. By practising Prâyaskitta he gets rid of sins, and commits no transgressions; he who correctly practises Prâyaskitta, gains the road and the reward of the road, he wins the reward of good conduct.

¹⁷17. By begging forgiveness he obtains happiness of mind; thereby he acquires a kind disposition towards all kinds of living beings; by this kind disposition he obtains purity of character and freedom from fear.

¹⁸18. By study he destroys the Karman which obstructs right knowledge.

¹⁹19. By the recital of the sacred texts he obtains destruction of Karman, and contributes to preserve the sacred lore, whereby he acquires the Law of the Tîrtha, which again leads him to the complete destruction of Karman, and to the final annihilation of worldly existence.

²⁰20. By questioning (the teacher) he arrives at a correct comprehension of the Sûtra and its meaning, and he puts an end to the Karman which produces doubts and delusion.

²¹21. By repetition he reproduces the sounds (i.e. syllables) and commits them to memory.

²²22. By pondering (on what he has learned) he loosens the firm hold which the seven kinds of Karman, except the Âyushka (have upon the soul); he shortens their duration when it was to be a long one; he mitigates their power when it was intense; (he reduces their sphere of action when it was a wide one); he may either acquire Âyushka-karman or not, but he no more accumulates Karman which produces unpleasant feelings, and he quickly crosses the very large forest of the fourfold Samsâra, which is without beginning and end.

²³23. By religious discourses he obtains destruction of the Karman; by religious discourses he exalts the creed, and by exalting the creed he acquires Karman, which secures, for the future, permanent bliss.

²⁴24. By acquisition of sacred knowledge he destroys ignorance, and will not be corrupted by worldliness.

²⁵25. By concentration of his thoughts he obtains stability of the mind.

²⁶26. By control he obtains freedom from sins.

²⁷27. By austerities he cuts off the Karman.

²⁸28. By cutting off the Karman he obtains (the fourth stage of pure meditation characterised by) freedom from actions, by doing no actions he will obtain perfection, enlightenment, deliverance, and final beatitude, and will put an end to all misery.

²⁹29. By renouncing pleasures he obtains freedom from false longing, whereby he becomes compassionate, humble, free from sorrow, and destroys the Karman produced by delusion regarding conduct.

³⁰30. By mental independence he gets rid of attachment, whereby he will concentrate his thoughts (on the Law), and will for ever be without attachment and fondness (for worldly things).

³¹31. By using unfrequented lodgings and beds he obtains the Gupti of conduct, whereby he will use allowed food, be steady in his conduct, be exclusively delighted with (control), obtain a yearning for deliverance, and cut off the tie of the eightfold Karman.

³²32. By turning from the world he will strive to do no bad actions, and will eliminate his already acquired Karman by its destruction; then he will cross the forest of the fourfold Samsâra.

³³33. By renouncing collection of alms in one district only he overcomes obstacles; unchecked by them he exerts himself to attain liberation; he is content with the alms he gets, and does not hope for, care for, wish, desire, or covet those of a fellow-monk; not envying other monks he takes up a separate, agreeable lodging.

³⁴34. By renouncing articles of use he obtains successful study; without articles of use he becomes exempt from desires, and does not suffer misery.

³⁵35. By renouncing (forbidden) food he ceases to act for the sustenance of his life; ceasing to act for the sustenance of his life he does not suffer misery when without food.

³⁶36. By conquering his passions he becomes free from passions; thereby he becomes indifferent to happiness and pains.

³⁷37. By renouncing activity he obtains inactivity, by ceasing to act he acquires no new Karman, and destroys the Karman he had acquired before.

³⁸38. By renouncing his body he acquires the pre-eminent virtues of the Siddhas, by the possession of which he goes to the highest region of the universe, and becomes absolutely happy.

³⁹39. By renouncing company he obtains singleness; being single and concentrating his mind, he avoids disputes, quarrels, passions, and censoriousness, and he acquires a high degree of control, of Samvara, and of carefulness.

⁴⁰40. By renouncing all food he prevents his being born again many hundreds of times.

⁴¹41. By perfect renunciation he enters the final (fourth stage of pure meditation), whence there is no return; a monk who is in that state, destroys the four remnants of Karman which even a Kêvalin possesses, viz. vêdanîya, âyushka, nâman, and gôtra; and then he will put an end to all misery.

⁴²42. By conforming to the standard of monks he obtains ease, thereby he will be careful, wear openly the excellent badges of the order, be of perfect righteousness, possess firmness and the Samitis, inspire all beings with confidence, mind but few things, subdue his senses, and practise, in a high degree, the Samitis and austerities.

⁴³43. By doing service he acquires the Karman which brings about for him the nâman and gôtra of a Tîrthakara.

⁴⁴By fulfilling all virtues he secures that he will not be born again; thereby he will become exempt from pains of the body and mind.

⁴⁵45. By freedom from passion he cuts off the ties of attachment and desire; thereby he becomes indifferent to all agreeable and disagreeable sounds, touches, colours, and smells.

⁴⁶46. By patience he overcomes troubles.

⁴⁷47. By freedom from greed he obtains voluntary poverty, whereby he will become inaccessible to desire for property.

⁴⁸48. By simplicity he will become upright in actions, thoughts, and speech, and he will become veracious; thereby he will truly practise the Law.

⁴⁹49. By humility he will acquire freedom from self-conceit; thereby he will become of a kind and meek disposition, and avoid the eight kinds of pride.

⁵⁰50. By sincerity of mind he obtains purity of mind, which will cause him to exert himself for the fulfilment of the Law which the Ginas have proclaimed; and he will practise the Law in the next world too.

⁵¹51. By sincerity in religious practice he obtains proficiency in it; being proficient in it he will act up to his words.

⁵²52. By sincerity of acting he will become pure in his actions.

⁵³53. By watchfulness of the mind he concentrates his thoughts; thereby he truly practises control.

⁵⁴54. By watchfulness of speech he keeps free from prevarication; thereby he enables his mind to act properly.

⁵⁵55. By watchfulness of the body he obtains Samvara; thereby he prevents sinful Âsravas.

⁵⁶56. By discipline of the mind he obtains concentration of his thoughts; thereby he obtains development of knowledge, which produces righteousness and annihilates wrong belief.

⁵⁷57. By discipline of the speech he obtains development of faith, whereby he acquires facility of becoming enlightened, and destroys preventing causes.

⁵⁸58. By discipline of the body he obtains development of conduct, which causes him to conduct himself according to the regulation; thereby he destroys the four remnants of Karman which even a Kêvalin possesses; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and he puts an end to all misery.

⁵⁹59. By possession of knowledge he acquires an understanding of words and their meaning; thereby he will not perish in the forest of the fourfold Samsâra; as a needle with its thread will not be lost, thus the soul possessing the sacred lore will not be lost in the Samsâra; he performs all prescribed actions relating to knowledge, discipline, austerities, and conduct, and well versed in his own and in heterodox creeds he will become invincible.

⁶⁰60. By possession of faith he annihilates wrong belief which is the cause of worldly existence, and he will not lose his inner light; but he endues his Self with the highest knowledge and faith, and purifies it.

⁶¹61. By possession of conduct he obtains a stability like that of the king of mountains (viz. Mêru), whereby a houseless monk destroys the four remnants of Karman which even a Kêvalin possesses; after that he obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery.

⁶²62. By subduing the organ of hearing he overcomes his delight with or aversion to all pleasant or unpleasant sounds, he acquires no Karman produced thereby, and destroys the Karman he had acquired before.

⁶³63-66. (All this applies also to his) subduing the organs of sight, of smelling, of tasting, and of touch (with regard to) pleasant colours, smells, tastes, and touches. (63-66) 67. By conquering anger he obtains patience; he acquires no Karman productive of anger, and destroys the Karman he had acquired before.

⁶⁴68. By conquering pride he obtains simplicity, &c. (as in 67, substituting pride for anger).

⁶⁵69. By conquering deceit he obtains humility, &c. (as in 67, substituting deceit for anger).

⁶⁶70. By conquering greed he obtains content, &c. (as in 67, substituting greed for anger).

⁶⁷71. By conquering love, hate, and wrong belief he exerts himself for right knowledge, faith, and conduct, then he will cut off the fetters of the eightfold Karman; he will first destroy the twenty-eight kinds of Karman, which are productive of delusion; (then) the five kinds of obstruction to right knowledge, the nine kinds of obstruction to right faith, and the five kinds of obstacles (called Antarâya): the last three remnants of Karman he destroys simultaneously; afterwards he obtains absolute knowledge and faith, which is supreme, full, complete, unchecked, clear, faultless, and giving light (or penetrating) the whole universe; and while he still acts, he acquires but such Karman as is inseparable from religious acts; the pleasant feelings (produced by it) last but two moments: in the first moment it is acquired, in the second it is experienced, and in the third it is destroyed; this Karman is produced, comes into contact (with the soul), takes rise, is experienced, and is destroyed; for all time to come he is exempt from Karman.

⁶⁸72. Then when his life is spent up to less than half a muhûrta, he discontinues to act, and enters upon the (third degree of) pure meditation, from which there is no relapse (to lower degrees), and which requires most subtile functions only (of his organs); he first stops the functions of his mind, then the functions of speech, then those of the body, at last he ceases to breathe. During the time required for pronouncing five short syllables, he is engaged in the final pure meditation, in which all functions (of his organs) have ceased, and he simultaneously annihilates the four remnants of Karman, viz. vêdanîya, âyushka, nâman, and gôtra.

⁶⁹73. Then having, by all methods, got rid of his audârika, kârmana (and taigasa) bodies, the soul takes the form of a straight line, goes in one moment, without touching anything and taking up no space, (upwards to the highest Akâsa), and there develops into its natural form, obtains perfection, enlightenment, deliverance, and final beatitude, and puts an end to all misery.

⁷⁰This indeed is the subject of the lecture called exertion in righteousness, which the Venerable Ascetic Mahâvîra has told, declared, explained, demonstrated.

⁰Thus I say.

¹Now hear with concentrated mind, how a monk destroys by austerities the bad Karman which he had acquired by love and hatred.

²By abstaining 1. from destroying life; 2. from lying; 3. from taking anything which is not given; 4. from all sexual indulgence; 5. from having any property; and 6. from eating at night, the soul becomes free from Âsravas.

³By possessing the five Samitis and the three Guptis, by freedom from passions, by subduing the senses, by vanquishing conceit, and by avoiding delusions, the soul becomes free from Âsravas.

⁴Hear attentively how a monk destroys (the Karman) acquired by love and hatred in the absence of the above-mentioned (virtues).

⁵As a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water and by evaporation, so the Karman of a monk, which he acquired in millions of births, is annihilated by austerities, if there is no influx of bad Karman.

⁶Austerities are of two kinds: external and internal; external austerities are of six kinds, and internal are of six kinds.

⁷External austerities are: 1. anasana, fasting; 2. avamôdarikâ, abstinence; 3. bhikshâkaryâ, collecting alms; 4. rasaparityâga, abstention from dainty food; 5. kâyaklêsa, mortification of the flesh; 6. samlînatâ, taking care of one's limbs.

⁸1. Fasting is of two kinds: a. itvara, temporary, and b. maranakâla, fasting which precedes, and ends with death. Temporary fasting is either such in which a desire (for food) is present, or such in which no such desire exists.

⁹a. The temporary fasting is briefly of six kinds: 1. in the form of a line; 2. in the form of a square; 3. in the form of a cube; 4. of a sixth power; 5. of a twelfth power; 6. of any arrangement. Temporary fasting (can be practised) for different objects which one has in mind.

¹⁰b. Fasting which is to precede death, is of two kinds with regard to the motions of the body: with change (of position) and without change.

¹¹And again it is twofold: admitting of relief, or not; one may either leave the place (which one has chosen to die in), or not leave it; in both cases one may not take any food.

¹²2. Abstinence is briefly of five kinds: with regard to a. substance; b. place; c. time; d. state of mind; e. development.

¹³a. He who takes less food than he usually does, in the extreme case but one mouthful, performs abstinence with regard to substance.

¹⁴b. (Place means) a village, a scotfree town, a capital, a camp of merchants, a mine, a settlement of a wild tribe, a place with an earth wall, a poor town, a town with a harbour, a large town, an isolated town, and an open town.

¹⁵In a hermitage, a vihâra, a halting-place for procession, a resting-place for travellers, a station of herdsmen, a camp on high ground, a caravan's camp, a fortified place of refuge.

¹⁶In gardens, on roads, in houses--all this is meant by place. In these and similar places he may (wander about). In this way he performs abstinence with regard to place.

¹⁷1. pêtâ, 2. ardhapêtâ, 3. gômûtrikâ, 4. pataṅgavîthikâ, 5. sambûkâvartta, 6. âyatam-gatvâ-pratyâgata.

¹⁸c. Abstinence with reference to time (is observed by him) who goes about in that time of the four Paurushîs of the day (which he selects for that purpose).

¹⁹Or if he collects alms in a part of the third Paurushî, or in its last quarter, then he observes abstinence with reference to time.

²⁰d. Abstinence with reference to state of mind (is observed by him) who accepts alms from a woman or man, from an adorned or unadorned person, from one of any age or dress, of any temper or colour: if that person does not change his disposition or condition.

²¹e. A monk who observes abstinence according to the particulars which have been enumerated with regard to substance, place, time, and state of mind, observes abstinence with regard to development too.

²²3. With regard to collecting alms there are the eight principal ways how to collect them; the seven êshanâs (or modes of begging) and other self-imposed restrictions.

²³4. Abstention from dainty food means abstention from such highly nourishing food and drink as milk, curds, ghee, &c.

²⁴5. Mortification of the flesh consists in the different postures as Virâsana, &c., which benefit the soul, and which are difficult to perform.

²⁵6. Using unfrequented lodgings and beds consists in living and sleeping in separate and unfrequented places where there are neither women nor cattle.

²⁶Thus external austerities have been briefly explained; I shall now explain internal austerities in due order.

²⁷Internal austerities are: 1. prâyaskitta, expiation of sins; 2. vinaya, politeness; 3. vaiyâvritya, serving the Guru; 4. svâdhyâya, study; 5. dhyâna, meditation; 6. vyutsarga, abandoning of the body.

²⁸1. Expiation of sins is tenfold, what must be confessed, &c.; this is to be strictly observed by a monk; this is called expiation of sins.

²⁹2. Politeness consists in rising (from one's seat), folding of the hands, offering of a seat, loving the Guru, and cordial obedience.

³⁰3. There are ten kinds of service, as serving the Âkârya, &c.; doing service consists in giving one's assistance as well as one is able.

³¹4. Study is fivefold: 1. saying or learning one's lesson; 2. (questioning the teacher about it); 3. repetition; 4. pondering; 5. religious discourse.

³²5. Abstaining to meditate on painful and sinful things, one should, with a collected mind, engage in pure meditations on the Law; this the wise call meditation.

³³6. If a monk remains motionless when lying down, sitting, or standing upright, this is called abandoning of the body, which is the sixth kind (of internal austerities).

³⁴If a sage truly performs these two kinds of austerities, he will soon be thoroughly released from the Circle of Births.

⁰Thus I say.

¹I shall declare the mode of life that benefits the soul; by practising it many souls have crossed the ocean of Samsâra.

²One should desist from one thing, and practise another: desist from neglect of self-control, and practise self-control.

³Love and hatred are two evils which produce bad Karman; if a monk always avoids them, he will not stand within the circle (of transmigration).

⁴A monk who always avoids the thrice threefold hurtful, conceited, and delusive acts, will not stand in the circle (of transmigration).

⁵A monk who well bears calamities produced by gods, animals, or men, will not stand, &c.

⁶A monk who always avoids the (four) different kinds of praises, passions, expressions (of the emotions), and (of the four) meditations the two sinful ones, will not stand, &c.

⁷A monk who always exerts himself with regard to the (five) vows, the (five) objects of sense, the (five) Samitis, and (five) actions, will not stand, &c.

⁸A monk who always exerts himself with regard to the six lêsyâs, the six kinds of bodies, and the six (regular functions as) eating, will not stand, &c.

⁹A monk who always exerts himself with regard to the (seven) rules of accepting alms, and the seven causes of danger (to other men) will not stand, &c.

¹⁰A monk who always exerts himself with regard to the (eight) objects of pride, to that which protects his chastity, and to the tenfold Law of the monks.

¹¹A monk who always exerts himself with regard to the (eleven) duties of the upâsakas, and the (twelve) duties of the bhikshus, will not stand, &c.

¹²A monk who always exerts himself with regard to the (thirteen) actions (productive of Karman), to the various (fourteen) kinds of living beings, and the (fifteen) places of punishment of the wicked, will not stand, &c.

¹³A monk who always exerts himself with regard to the sixteen Gâthâs, and to the (seventeen kinds of) neglect of self-control, will not stand, &c.

¹⁴A monk who always exerts himself with regard to the (eighteen kinds of) continence, to the (nineteen) gñâtâdhyayanas, and the (twenty) cases for not concentrating one's thoughts, will not, &c.

¹⁵A monk who always exerts himself with regard to the twenty-one forbidden actions, and the twenty-two troubles, will not stand, &c.

¹⁶A monk who always exerts himself with regard to the twenty-three (lectures of the) Sûtrakritâṅga, and to the gods whose number exceeds by an unit (the number of the lectures of the Sûtrakritâṅga), will not stand, &c. (t 6) A monk who always exerts himself with regard to the twenty-five clauses, and (to the recitation of the twenty-six) chapters of the Dasâs, &c., will not stand, &c.

¹⁷A monk who always exerts himself with regard to the (twenty-seven) virtues of the laity, and the (twenty-eight lectures of the) Prakalpa, will not stand, &c. 08) A monk who always exerts himself with regard to the (twenty-nine) causes of wrong knowledge, and the (thirty) causes of delusion, will not stand, &c.

¹⁸A monk who always exerts himself with regard to the (thirty-one) qualities of Siddhas, &c., the (thirty-two) Yogas, and thirty-three Âsâtanâs, will not stand, &c.

¹⁹A clever monk who always exerts himself with regard to the above-mentioned points, will soon be thoroughly released from the Circle of Births

⁰Thus I say.

¹With attentive mind hear me explain for your benefit the deliverance from the beginningless time, together with its causes, and from all misery: a truly wholesome subject.

²By the teaching of true knowledge, by the avoidance of ignorance and delusion, and by the destruction of love and hatred, one arrives at final deliverance which is nothing but bliss.

³This is the road to it: to serve the Gurus and the old (teachers), to avoid throughout foolish people, to apply oneself earnestly to study, and to ponder zealously on the meaning of the Sûtras.

⁴A Sramana engaged in austerities, who longs for righteousness, should eat the proper quantity of allowed food, should select a companion of right understanding, and should live in a place suited to seclusion.

⁵If he does not meet with a clever companion who surpasses or equals him in virtue, he should live by himself, abstaining from sins and not devoted to pleasures.

⁶As the crane is produced from an egg, and the egg is produced from a crane, so they call desire the origin of delusion, and delusion the origin of desire.

⁷Love and hatred are caused by Karman, and they say that Karman has its origin in delusion; Karman is the root of birth and death, and birth and death they call misery.

⁸Misery ceases on the absence of delusion, delusion ceases on the absence of desire, desire ceases on the absence of greed, greed ceases on the absence of property.

⁹I shall explain in due order the means which must be adopted by him who wants to thoroughly uproot love, hatred, and delusion.

¹⁰Pleasant food should not be enjoyed with preference, for it generally makes men over-strong; and desires rush upon the strong, like birds upon a tree with sweet fruits.

¹¹As in a forest, full of fuel, a fire fanned by the wind cannot be extinguished, so the fire (as it were) of the senses of him who eats as he lists; it does not benefit any chaste man.

¹²The mind of those who always live in unfrequented lodgings, who eat low food, and who subdue their senses, will not be attacked by the foe, Love, who is vanquished as disease is by medicine.

¹³As it is not safe for mice to live near the dwelling of a cat, so a chaste (monk) cannot stay in a house inhabited by women.

¹⁴A Sramana, engaged in penance, should not allow himself to watch the shape, beauty, coquetry, laughter, prattle, gestures, and glances of women, nor retain a recollection of them in his mind.

¹⁵Not to look at, nor to long for, not to think of, nor to praise, womankind: this is becoming the meditation of the noble ones, and it is always wholesome to those who delight in chastity.

¹⁶Though those who possess the three Guptis, cannot be disturbed even by well-adorned goddesses, still it is recommended to monks to live by themselves, as this is wholesome in every way.

¹⁷To a man who longs for liberation, who is afraid of the Samsâra, and lives according to the Law, nothing in the world offers so many difficulties as women who delight the mind of the ignorant.

¹⁸To those who have overcome the attachment (to women), all others will offer no difficulties; even as to those who have crossed the great ocean, no river, though big like the Ganges, (will offer any difficulty).

¹⁹From desire of pleasure arises the misery of the whole world, the gods included; whatever misery of body and mind there is, the dispassionate will put an end to it.

²⁰As the fruit of the Kimpâka is beautiful in taste and colour, when eaten; but destroys the life when digested, (being) poison; similar in their effect are pleasures.

²¹A Sramana, engaged in austerities, who longs for righteousness, should not fix his thoughts on the pleasant objects of the senses, nor turn his mind from them, if they be unpleasant.

²²'Colour' attracts the eye; it is the pleasant cause of Love, but the unpleasant cause of Hatred; he who is indifferent to them (viz. colours), is called dispassionate.

²³The eye perceives 'colour,' and 'colour' attracts the eye; the cause of Love is pleasant, and the cause of Hatred is unpleasant.

²⁴He who is passionately fond of 'colours,' will come to untimely ruin; just as an impassioned moth which is attracted by the light rushes into death.

²⁵He who passionately hates (a colour), will at the same moment suffer pain. It is the fault of an undisciplined man that he is annoyed (by a colour); it is not the 'colour' itself that annoys him.

²⁶He who is very fond of a lovely 'colour,' hates all others; hence a fool will suffer misery, but a dispassionate sage is not affected by it.

²⁷He who has a passion for 'colours,' will kill many movable and immovable beings; a passionate fool, intent on his personal interest, pains and torments those beings in many ways.

²⁸How can a man who passionately desires 'colours,' be happy while he gets, keeps, uses, loses, and misses (those things). Even when he enjoys them, he is never satisfied.

²⁹When he is not satisfied with those 'colours,' and his craving for them grows stronger and stronger, he will become discontented, and unhappy by dint of his discontent; misled by greed he will take another's property.

³⁰When he is overcome by violent desire, takes another's property, and is not satisfied with those 'colours' and their possession, then his deceit and falsehood increase on account of his greed; yet he will not get rid of his misery.

³¹After and before he has lied, and when he is on the point of lying, he feels infinitely unhappy. Thus when he takes another's property, and is (after all) not satisfied by the 'colours' (he has obtained), he becomes unhappy, and nobody will protect him.

³²How, then, can a man who is devoted to 'colours,' ever derive any happiness from anything? He suffers pain at the time of their enjoyment to procure which he had suffered misery.

³³In the same way he who hates 'colours,' incurs a long succession of pains; when his mind is filled with hatred, he accumulates Karman which in the end again produces misery.

³⁴But a man who is indifferent to 'colours,' is free from sorrows; though still in the Samsâra, he is not affected by that long succession of pains, just as the leaf of the Lotus (is not moistened) by water.

³⁵[The whole set of verses 22-34 is, with few alterations, five times repeated in the original in order to apply to the other organs of sense. Verses 35-47 treat of sounds; 'sound' is to be substituted for 'colour,' 'ear' for 'eye.' The last line of verse 37, which corresponds to verse 24, runs thus: As an impassioned deer allured (by a song) rushes into death, without being satisfied with the sound. In the same way verses 48-60 apply to smells'; substitute 'smell' and 'organ of smell.' Verses 61-73 apply to tastes; substitute 'tastes' and 'tongue.' Verses 74-86 apply to touches; substitute touches' and 'body.' Verses 87-99 apply to feelings; substitute 'feelings' and 'mind.' The lines corresponding to the comparison in verse 24, run as follows: Just as an impassioned snake which is allured by the smell of a drug, when it comes out of its hole.

³⁶Just as an impassioned fish which is eager to swallow the bait, has its body transfixed by a hook.

³⁷Just as an impassioned buffalo who dives in cold water, is taken hold of by a crocodile and dies.

³⁸Just as an impassioned elephant who is inflamed by carnal desires, is turned from his way by a female elephant (and is captured and at last killed in battle). (89)] Thus the objects of the senses and of the mind cause pain to passionate men, but they never in the least cause any pain to the dispassionate.

³⁹Pleasant things (by themselves) do not cause indifference nor emotions (as anger, &c.); but by either hating or loving them, a man undergoes such a change through delusion.

⁴⁰Anger, pride, deceit, greed; disgust, aversion to self-control and delight in sensual things; mirth, fear, sorrow, carnal desire for women, men, or both; all these manifold passions arise in him who is attached to pleasures; and so do other emotions produced by those (before mentioned) arise in him who is to be pitied, who (ought to be) ashamed of himself, and who is hateful.

⁴¹A monk should not desire a companion, not (even) one who is able to perform his religious duties; nor, if he regrets having taken the vows, (should he desire for) a worldly reward of his austerities. Such emotions of an infinite variety arise in one who is the slave of his senses.

⁴²Desiring happiness and being submerged in the ocean of delusion, he forms many plans for warding off misery; and for their sake an impassioned man exerts himself.

⁴³But all kinds of objects of the senses, sounds, &c., will cause to the indifferent neither a pleasant nor an unpleasant feeling.

⁴⁴He who endeavours to recognise the vanity of all desires, will arrive at perfect indifference. When he ceases to desire the objects (of the senses), his desire for pleasures will become extinct.

⁴⁵The dispassionate man who has performed all duties will quickly remove the obstructions to right knowledge and to right faith, and whatever Karman produces obstruction (to righteousness).

⁴⁶Then he knows and sees all things, he is free from delusion and hindrances, his Âsravas have gone, and he is proficient in meditation and concentration of thoughts, and being pure he will arrive at beatitude when his life is spent.

⁴⁷He will get rid of all misery which always afflicts mankind; recovered from the long illness, as it were, and glorious, he becomes infinitely happy, and obtains the (final) aim.

⁴⁸We have taught the way how to become exempt from all misery which arises since time without beginning; those beings who follow it will in their time become infinitely happy.

⁰Thus I say.

¹I shall now in due order explain the eight kinds of Karman, bound by which the soul turns round and round in the Circle of Births.

²The eight kinds of Karman are briefly the following: 1. Gñânâvaranîya (which acts as an obstruction to right knowledge); 2. Darsanâvaranîya (which acts as an obstruction to right faith); 3. Vêdanîya (which leads to experiencing pain or pleasure); 4. Môhanîya (which leads to delusion); 5. Âyuhkarman (which determines the length of life); 6. Nâman (which determines the name or individuality of the embodied soul); 7. Gôtra (which determines his Gôtra); 8. Antarâya (which prevents one's entrance on the path that leads to eternal bliss ).

³1. Obstruction of knowledge is fivefold (viz. obstruction to): a. Sruta, knowledge derived from the sacred books; b. Âbhinibôdhika, perception; c. Avadhigñâna, supernatural knowledge; d. Manahparyâya, knowledge of the thoughts of other people; e. Kêvala, the highest, unlimited knowledge.

⁴2. The nine kinds of obstruction to right faith are: 1. sleep; 2. activity; 3. very deep sleep; 4. a high degree of activity; 5. a state of deep-rooted greed; 6-9 refer to faith in the objects of the first three and the last kinds of knowledge.

⁵3. Vêdanîya is twofold, pleasure and pain; there are many subdivisions of pleasure and so there are of pain also.

⁶4. Môhanîya is twofold as referring to faith and to conduct; the first is threefold, the second twofold.

⁷The three kinds of Môhanîya referring to faith are: 1. right faith; 2. wrong faith; 3. faith partly right and partly wrong.

⁸The two kinds of Môhanîya referring to conduct are: 1. what is experienced in the form of the four cardinal passions; 2. what is experienced in the form of feelings different from them.

⁹The first kind of this Karman is sixteenfold, the second sevenfold or ninefold.

¹⁰5. Âyushka is fourfold as referring to 1. denizens of hell; 2. brute creation; 3. men; 4. gods.

¹¹6. Nâman is twofold, good and bad; there are many subdivisions of the good variety, and so there are of the bad one also.

¹²7. Gôtra is twofold, high and low; the first is eightfold, and so is the second also.

¹³8. Antarâya is fivefold as preventing: 1. gifts; 2. profit; 3. momentary enjoyment; 4. continuous enjoyment; and 5. power.

¹⁴Thus the division of Karman and the subdivisions have been told. Now hear their number of atoms, place, time, and development.

¹⁵The number of atoms of every Karman is infinite; it is (infinitely) greater than (the number) of fettered souls, but less than that of the perfected ones.

¹⁶The Karman in the six directions of space binds all souls, and it binds the whole soul in all its parts in every possible way.

¹⁷The longest duration (of Karman) is thirty Krores of Krores of Sâgarôpamâs, and the shortest a part of a muhûrta.

¹⁸This holds good with both Âvaranîyas, with Vêdanîya and Antarâya.

¹⁹The longest duration of Môhanîya is seventy Krores of Krores of Sâgarôpamâs, and the shortest a part of a muhûrta.

²⁰The longest duration of Âyushka is thirty-three Krores of Krores of Sâgarôpamâs, and the shortest a part of a muhûrta.

²¹The longest duration of Nâman and Gôtra is twenty Krores of Krores of Sâgarôpamâs, and the shortest eight muhûrtas.

²²The number of perfected souls is infinite, and that of the subdivisions of Karman is also (infinite); the number of atoms in all these (subdivisions) exceeds (the number) of all souls.

²³Therefore a wise man should know the different subdivisions of these Karmans, and should exert himself to prevent and to destroy them.

⁰Thus I say.

¹I shall deliver in due order the Lecture on Lêsyâ; hear the nature of the six Lêsyâs (produced by) Karman.

²Hear 1. the names, 2. colours, 3. tastes, 4. smells, 5. touches, 6. degrees, 7. character, 8. variety, 9. duration, 10. result, and 11. life of the Lêsyâs.

³1. They are named in the following order: black, blue, grey, red, yellow, and white.

⁴2. The black Lêsyâ has the colour of a rain-cloud, a buffalo's horn, (the fruit of) Rishtaka, or the eye of the wagtail.

⁵The blue Lêsyâ has the colour of the blue Asôka, the tail of the Kasha, or of lapis lazuli.

⁶The grey Lêsyâ has the colour of the flower of Atasî, the feathers of the Kôkila, or the collar of pigeons.

⁷The red Lêsyâ has the colour of vermilion, the rising sun, or the bill of a parrot.

⁸The yellow Lêsyâ has the colour of orpiment, turmeric, or the flowers of Sana and Asana.

⁹The white Lêsyâ has the colour of a conch-shell, the aṅka-stone, Kunda-flowers, flowing milk, silver, or a necklace of pearls.

¹⁰3. The taste of the black Lêsyâ is infinitely more bitter than that of Tumbaka, (the fruit of the) Nimb-tree, or of Rôhinî.

¹¹The taste of the blue Lêsyâ is infinitely more pungent than Trikatuka and Hastipippalî.

¹²The taste of grey Lêsyâ is infinitely sourer than that of unripe Mango and Kapittha.

¹³The taste of red Lêsyâ is infinitely more pleasant than that of ripe Mango and Kapittha.

¹⁴The taste of yellow Lêsyâ is infinitely better than that of excellent wine and various liquors, honey and Mairêyaka.

¹⁵The taste of white Lêsyâ is infinitely better than that of dates, grapes, milk, candied and pounded sugar.

¹⁶The smell of the bad Lêsyâs (viz. the three first) is infinitely worse than that of the corpse of a cow, dog, or snake.

¹⁷The smell of the three good Lêsyâs is infinitely more pleasant than that of fragrant flowers and of perfumes when they are pounded.

¹⁸5. The touch of the bad Lêsyâs is infinitely worse than that of a saw, the tongue of a cow, or leaf of the Teak tree.

¹⁹The touch of the three good Lêsyâs is infinitely more pleasant than that of cotton, butter, or Sirîsha-flowers.

²⁰6. The degrees of the Lêsyâs are three, or nine, or twenty-seven, or eighty-one, or two hundred and forty-three.

²¹7. A man who acts on the impulse of the five Âsravas, does not possess the three Guptis, has not ceased to injure the six (kinds of living beings), commits cruel acts, is wicked and violent, is afraid of no consequences, is mischievous and does not subdue his senses--a man of such habits develops the black Lêsyâ.

²²A man of the following qualities: envy, anger, want of self-control, ignorance, deceit, want of modesty, greed, hatred, wickedness, carelessness, love of enjoyment; a man who pursues pleasures and does not abstain from sinful undertakings, who is wicked and violent--a man of such habits develops the blue Lêsyâ.

²³A man who is dishonest in words and acts, who is base, not upright, a dissembler and deceiver, a heretic, a vile man, a talker of hurtful and sinful things, a thief, and full of jealousy--a man of such habits develops the grey Lêsyâ.

²⁴A man who is humble, steadfast, free from deceit and inquisitiveness, well disciplined, restrained, attentive to his study and duties, who loves the Law and keeps it, who is afraid of forbidden things and strives after the highest good--a man of such habits develops the red Lêsyâ.

²⁵A man who has but little anger, pride, deceit, and greed, whose mind is at ease, who controls himself, who is attentive to his study and duties, who speaks but little, is calm, and subdues his senses--a man of such habits develops the yellow Lêsyâ.

²⁶A man who abstains from constant thinking about his misery and about sinful deeds, but engages in meditation on the Law and truth only, whose mind is at ease, who controls himself, who practises the Samitis and Guptis, whether he be still subject to passion or free from passion, is calm, and subdues his senses--a man of such habits develops the white Lêsyâ.

²⁷8. There are as many varieties of Lêsyâs as there are Samayas in the innumerable Avasarpinîs and Utsarpinîs, and as there are countless worlds.

²⁸9. Half a muhûrta is the shortest, and thirty-three Sâgarôpamâs plus one muhûrta is the longest duration of the black Lêsyâ.

²⁹Half a muhûrta is the shortest, and ten Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya is the longest duration of the blue Lêsyâ.

³⁰Half a muhûrta is the shortest, and three Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya is the longest duration of the grey Lêsyâ.

³¹Half a muhûrta is the shortest, and two Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya is the longest duration of the red Lêsyâ.

³²Half a muhûrta is the shortest, and ten Sâgarôpamâs plus one muhûrta is the longest duration of the yellow Lêsyâ.

³³Half a muhûrta is the shortest, and thirty-three Sâgarôpamâs plus one muhûrta is the longest duration of the white Lêsyâ.

³⁴I have described above the duration of the Lêsyâs generally; I shall now detail their duration in the four walks of mundane existence.

³⁵The shortest duration of the grey Lêsyâ (of a denizen of hell) is ten thousand years, the longest three Sâgarôpamâs plus one Palyôpamâ and part of an Asamkhyêya.

³⁶The shortest duration of the blue Lêsyâ (of a denizen of hell) is three Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya, the longest ten Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya.

³⁷The shortest duration of the black Lêsyâ (of a denizen of hell) is ten Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya, the longest thirty-three Sâgarôpamâs.

³⁸I have described the duration of the Lêsyâs of denizens of hell; I shall now describe that of animals, men, and gods.

³⁹The duration of any of the Lêsyâs except the best (viz. white one) is less than a muhûrta for (the lowest organisms), animals, and men.

⁴⁰Half a muhûrta is the shortest duration of the white Lêsyâ (of animals and men), and the longest a Krore of former years less nine years.

⁴¹I have described the duration of the Lêsyâs of animals and men, I shall now describe that of the gods.

⁴²The shortest duration of the black Lêsyâ is ten thousand years, the longest a Palyôpamâ and (a part of) an Asamkhyêya.

⁴³The shortest duration of the blue Lêsyâ is equal to the longest of the black one plus one Samaya; the longest is one Palyôpamâ plus a (greater part of) an Asamkhyêya.

⁴⁴The shortest duration of the grey Lêsyâ is equal to the longest of the blue one plus one Samaya; the longest is one Palyôpamâ plus (a still greater part of) an Asamkhyêya.

⁴⁵I shall now describe the red Lêsyâ as it is with gods, Bhavanapatis, Vyantaras, Gyôtishkas, and Vaimânikas.

⁴⁶The shortest duration of the red Lêsyâ is one Palyôpamâ, the longest two Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya.

⁴⁷The shortest duration of the red Lêsyâ is ten thousand years, the longest two Sâgarôpamâs plus one Palyôpamâ and a part of an Asamkhyêya.

⁴⁸The longest duration of the red Lêsyâ plus one Samaya is equal to the shortest of the yellow Lêsyâ; its longest, however, is ten muhûrtas longer.

⁴⁹The longest duration of the yellow Lêsyâ plus one Samaya is equal to the shortest of the white Lêsyâ; the longest, however, is thirty-three muhûrtas longer.

⁵⁰10. The black, blue, and grey Lêsyâs are the lowest Lêsyâs; through them the soul is brought into miserable courses of life.

⁵¹The red, yellow, and white Lêsyâs are the good Lêsyâs; through them the soul is brought into happy courses of life.

⁵²11. In the first moment of these Lêsyâs when they are joined (with the soul), the latter is not born into a new existence.

⁵³In the last moment of all these Lêsyâs when they are joined (with the soul), the latter is not born into a new existence.

⁵⁴While the last muhûrta is running and a part of it is still to come, the souls with their Lêsyâs developed, go to a new birth.

⁵⁵A wise man should, therefore, know the nature of these Lêsyâs; he should avoid the bad ones and obtain the good ones.

⁰Thus I say.

¹Learn from me, with attentive minds, the road shown by the wise ones, which leads a monk who follows it, to the end of all misery.

²Giving up the life in a house, and taking Pravragyâ, a sage should know and renounce those attachments which take hold of men.

³A restrained monk should abstain from killing, lying, stealing, carnal intercourse, from desire, love, and greed.

⁴Even in his thoughts a monk should not long for a pleasant painted house filled with the fragrance of garlands and frankincense, secured by doors, and decorated with a white ceiling-cloth.

⁵For in such a dwelling a monk will find it difficult to prevent his senses from increased desire and passion.

⁶He should be content to live on a burial-place, in a deserted house, below a tree, in solitude, or in a place which had been prepared for the sake of somebody else.

⁷A well-controlled monk should live in a pure place, which is not too much crowded, and where no women live.

⁸He should not build a house, nor cause others to erect one; for many living beings both movable and immovable, both subtile and gross, are seen to be killed when a house is being built; therefore a monk should abstain from building a house.

⁹The same holds good with the cooking of food and drink, or with one's causing them to be cooked. Out of compassion for living beings one should not cook nor cause another to cook.

¹⁰Beings which live in water, corn, or in earth and wood, are destroyed in food and drink; therefore a monk should cause nobody to cook.

¹¹There is nothing so dangerous as fire, for it spreads in all directions and is able to destroy many beings; one should therefore not light a fire.

¹²Even in his thoughts a monk should not long for gold and silver; indifferent alike to dirt and gold he abstains from buying and selling.

¹³If he buys, he becomes a buyer; if he sells, he becomes a merchant; a monk is not to engage in buying and selling.

¹⁴A monk who is to live on alms, should beg and not buy; buying and selling is a great sin; but to live on alms is benefitting.

¹⁵He should collect his alms in small parts according to the Sûtras and so as to avoid faults; a monk should contentedly go on his begging-tour, whether he get alms or not.

¹⁶A great sage should not eat for the sake of the pleasant taste (of the food) but for the sustenance of life, being not dainty nor eager for good fare, restraining his tongue, and being without cupidity.

¹⁷Even in his thoughts he should not desire to be presented with flowers, to be offered a seat, to be eloquently greeted, or to be offered presents, or to get a magnificent welcome and treatment.

¹⁸He should meditate on true things only, committing no sins and having no property; he should walk about careless of his body till his end arrives. 09) Rejecting food when the time of his death arrives, and leaving the human body, he becomes his own master, and is liberated from misery.

¹⁹Without property, without egoism, free from passions and the Âsravas, he obtains absolute knowledge, and reaches eternal beatitude.

⁰Thus I say.

¹Now learn from me with attentive minds the division of Living Beings and Things without life, which a monk must know who is to exert himself in self-control.

²The Living Beings and the Things without life make up this world (Lôka); but the space where only Things without life are found is called the Non-world (Alôka).

³The Living Beings and the Things without life will be described with reference to 1. substance, 2. place, 3. time, and 4. development.

⁴A. Things without life. Things without life are 1. possessing form, 2. formless; the formless things are of ten kinds, those possessing form are of four kinds.

⁵(1) The ten kinds of formless things: 1. Dharma, 2. its divisions, 3. its indivisible parts; 4. Adharma, 5. its divisions, 6. its indivisible parts; 7. space, 8. its divisions, 9. its indivisible parts, and 10. time.

⁶Dharma and Adharma are co-extensive with the World (Lôka); space fills the World and the Non-world (Alôka); time exists in what is called the place of time.

⁷Dharma, Adharma, and Space are ever without beginning and end.

⁸And time also, if regarded as a continuous flow, is called so (i.e. without beginning and end); but with regard to an individual thing it has a beginning and an end.

⁹(2) The four kinds of things possessing form are 1. compound things, 2. their divisions, 3. their indivisible parts, and 4. atoms.

¹⁰Compound things and atoms occur as individual things and apart (or different from others), in the whole world and in parts of the world; this is their distribution with regard to place.

¹¹Subtile things occur all over the world, gross things only in a part of it. I shall now give their fourfold division with regard to time.

¹²With regard to the continuous flow (or development of a thing) it is without beginning and without end; but with regard to its existence (as an individual thing) it has both a beginning and an end.

¹³The longest duration of Things without life possessing form is an immeasurable period; the shortest one Samaya.

¹⁴The longest interruption in the existence of Things without life possessing form is an endless time; the shortest one Samaya.

¹⁵Their development is fivefold: with regard to 1. colour, 2. smell, 3. taste, 4. touch, and 5. figure.

¹⁶Those which develop with regard to colour are of five kinds: 1. black, 2. blue, 3. red, 4. yellow, 5. white.

¹⁷Those which develop with regard to smell are of two kinds: 1. sweet-smelling substances, and 2. of bad smell.

¹⁸Those which develop with regard to taste are of five kinds: 1. bitter, 2. pungent, 3. astringent, 4. sour, and 5. sweet.

¹⁹Those which develop with regard to touch are of eight kinds: 1. hard, 2. soft, 3. heavy, 4. light, 5. cold, 6. hot, 7. smooth, and 8. rough. In this way the substances have been declared, which develop with regard to touch.

²⁰Those which develop with regard to figure are of five kinds: 1. globular, 2. circular, 3. triangular, 4. square, and 5. long.

²¹Things of black colour are subdivided with regard to smell, taste, touch, and figure.

²²The same subdivision holds good with blue, red, yellow, and white things. (24-27 ) Things of sweet smell are subdivided with regard to colour, taste, touch, and figure; things of bad smell are similarly subdivided.

²³Things of bitter taste are subdivided with regard to colour, smell, touch, and figure.

²⁴The same subdivision holds good with pungent, astringent, sour, and sweet things. (31-34) Things of hard touch are subdivided with regard to colour, smell, taste, and figure.

²⁵The same subdivision holds good with soft, heavy, light, cold, hot, smooth, and rough things. (36-42) Things of globular figure are subdivided with regard to colour, smell, taste, and touch.

²⁶The same subdivision holds good with circular, triangular, square, and long things. (44-47) Thus the division of Things without life has briefly been told. B. Living Beings. I shall now, in due order, deliver the division of living beings.

²⁷Living beings are of two kinds: 1. those still belonging to the Samsâra, and 2. the perfected souls (siddhas). The latter are of many kinds; hear me explain them.

²⁸(1) The perfected souls are those of women, men, hermaphrodites, of orthodox, heterodox, and householders.

²⁹Perfection is reached by people of the greatest, smallest, and middle size, on high places, underground, on the surface of the earth, in the ocean, and in water (of rivers, &c.).

³⁰Ten hermaphrodites reach, at the same time, perfection, twenty women, one hundred and eight men; four householders, ten heterodox, and one hundred and eight orthodox monks.

³¹Two individuals of the greatest size reach perfection (simultaneously), four of the smallest size, and one hundred and eight of the middle size.

³²Four individuals reach perfection (simultaneously) on high places, two in the ocean, three in water, twenty underground, and one hundred and eight on the surface of the earth.

³³From where are the perfected souls debarred? Where do the perfected souls reside? Where do they leave their bodies, and where do they go, on reaching perfection?

³⁴Perfected souls are debarred from the non-world (Alôka); they reside on the top of the world; they leave their bodies here (below), and go there, on reaching perfection.

³⁵Twelve Yôganas above the (Vimâna) Sarvârtha is the place called Îshatprâgbhâra, which has the form of an umbrella; (there the perfected souls go).

³⁶It is forty-five hundred thousand Yôganas long, and as many broad, and it is somewhat more than three times as many in circumference.

³⁷Its thickness is eight Yôganas, it is greatest in the middle, and decreases toward the margin, till it is thinner than the wing of a fly.

³⁸This place, by nature pure, consisting of white gold, resembles in form an open umbrella, as has been said by the best of Ginas.

³⁹(Above it) is a pure blessed place (called Sîtâ), which is white like a conch-shell, the aṅka-stone, and Kunda-flowers; a Yôgana thence is the end of the world.

⁴⁰The perfected souls penetrate the sixth part of the uppermost Krôsa of the (above-mentioned) Yôgana.

⁴¹There at the top of the world reside the blessed perfected souls, rid of all transmigration, and arrived at the excellent state of perfection.

⁴²The dimension of a perfected soul is two-thirds of the height which the individual had in his last existence.

⁴³The perfected souls, considered singly, (as individuals) have a beginning but no end; considered collectively (as a class) they have neither a beginning nor an end.

⁴⁴They have no (visible) form, they consist of Life throughout, they are developed into knowledge and, faith, and they possess paramount happiness which admits of no comparison.

⁴⁵They all dwell in one part of the world, and have developed into knowledge and faith, they have crossed the boundary of the Samsâra, and reached the excellent state of perfection.

⁴⁶(2) Living beings which still belong to the Samsâra, are of two kinds: a. movable, and b. immovable ones: the immovable ones are of three kinds:

⁴⁷α. Earth Lives, β. Water Lives, and γ. plants; these are the three kinds of immovable living beings; now learn from me their subdivision.

⁴⁸α. The Earth Lives are of two kinds: subtile and gross; and both of them are either fully developed or undeveloped.

⁴⁹The gross and fully developed are of two kinds: viz. smooth or rough. The smooth ones are of seven kinds:

⁵⁰Black, blue, red, yellow, white, pale dust, and clay. The rough ones are of thirty-six kinds:

⁵¹Earth, gravel, sand, stones, rocks, rock-salt, iron, copper, tin, lead, silver, gold, and diamond;

⁵²Orpiment, vermilion, realgar, Sâsaka, antimony, coral, Abhrapatala, Abhravâluka; these are varieties of gross (Earth-) bodies and kinds of precious stones.

⁵³Hyacinth, natron, Aṅka, crystal, Lôhitâksha, emerald, Masâragalla, Bhugamôkaka, and sapphire;

⁵⁴Kandana, red chalk, Hamsagarbha, Pulaka, and sulphur; Kandraprabha, lapis lazuli, Galakânta, and Sûryakânta.

⁵⁵These thirty-six kinds of 'rough earth' have been enumerated. The 'subtile earth' is but of one kind, as there is no variety.

⁵⁶The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only. I shall now give their fourfold division with regard to time.

⁵⁷With regard to the continuous flow (or development of an earth-body) it is without a beginning and end; but with regard to its existence in its present form it has both a beginning and end.

⁵⁸Twenty-two thousand years is the longest duration of the Earth Lives; its shortest is less than a muhûrta.

⁵⁹The longest duration of the body of Earth Lives, if they do not leave that (kind of) body, is an immeasurable time; the shortest is less than one muhûrta.

⁶⁰The longest interval between an Earth Life's leaving its body (till its return to it), is an endless time; the shortest less than one Muhûrta.

⁶¹Their varieties, caused by (difference of) colour, smell, taste, touch, figure, and place, are (counted) by thousands.

⁶²β. The Water Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped.

⁶³The gross and fully developed ones are of five kinds: pure water, dew, exudations, fog, and ice.

⁶⁴The 'subtile water' is of one kind, as there is no variety. The subtile species is distributed all over the world, but the gross one (is found) in a part of the world only.

⁶⁵With regard to the continuous flow, &c. (as in verse 80). Seven thousand years is the longest duration of the life of Water Lives, &c. (as in verse 81). (All that has been said of Earth Lives in verses 82-84 is verbally repeated here of 'Water Lives.') (88-92) γ. Plants are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped.

⁶⁶The gross and fully developed plants are of two kinds: either many have one body in common, or each has its own body.

⁶⁷Those who severally have their own body are of many kinds: trees, shrubby plants, shrubs, big plants, creeping plants, grass;

⁶⁸Palms, plants of knotty stems or stalks, mushrooms, water-plants, annual plants, and herbs. These are called plants possessing severally their own body.

⁶⁹Those plants of which many have one body in common are of many kinds: Âluya, Mûlaya, ginger;

⁷⁰Harilî, Sirilî, Sassirilî, Gâvaî, Kêyakandalî, onion, garlic, plantain-tree, Kuduvvaya;

⁷¹Lôhinîhûya, Thîhûya, Tuhaga, Kanha, Vaggakanda, Sûranaya;

⁷²Assakannî, Sîhakannî, Musundhî, turmeric, and many others besides.

⁷³The subtile plants are of one kind, as there is no variety. Subtile plants are distributed all over the world, gross plants (are found) in a. part of the world only.

⁷⁴With regard to the continuous flow, &c. (as in verse 80).

⁷⁵Ten thousand years is the longest duration of the life of plants, &c. (All as in verses 81-84. Substitute plants, which are here called vanaspati and panaka, for Earth-bodies.) (103-106) Thus the three kinds of immovable living beings have briefly been told. I shall now explain in due order the three kinds of movable living beings.

⁷⁶b. The movable beings are α. the Fire Lives, α. the Wind Lives, and γ. those with an organic body; these are the three kinds of movable beings. Learn from me their subdivision.

⁷⁷α. The Fire Lives are of two kinds: subtile and gross ones; and both of them are either fully developed or undeveloped.

⁷⁸The gross and fully developed ones are of many kinds: coal, burning chaff, fire, and flame of fire;

⁷⁹Meteors, and lightning, and many other kinds besides. The subtile Fire Lives are but of one kind, as there is no variety.

⁸⁰The subtile species, &c. (see verses 79-84. Substitute Fire Lives for Earth Lives. In verses 114 f., corresponding to verses 81, 89, and 103, read: 'the longest duration of the life of Fire Lives is three days,' &c.; the rest as above). (112-117) β. The Wind Lives are of two kinds, &c. (as in verse 109).

⁸¹The gross and fully developed ones are of five kinds: squalls, whirlwinds, thick winds, high winds, low winds;

⁸²And the Samvartaka wind, &c.; thus they are of many kinds. The subtile Wind Lives are but of one kind, as there is no variety.

⁸³The subtile species, &c. (as above 79-84. Substitute Wind Lives for Earth Lives. In verse 123, corresponding to 114, read: 'the longest duration of the life of Wind Lives is three thousand years;' the rest as above). (121-126) γ. Movable beings with organic bodies (i.e. animals) are of four kinds: i. those possessing two organs of sense, ii. those with three organs, iii. those with four organs, iv. those with five organs.

⁸⁴i. Beings with two organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision.

⁸⁵Worms, Sômaṅgala, Alasa, Mâivâhaya, Vâsîmuha, shells, conches, Saṅkhânaga; (i 29) Pallôya, Anullaya, cowries, leeches, Gâlaga, and Kandana.

⁸⁶These and others are the many kinds of beings with two organs of sense. All of them live in a part of the world only, they do not live everywhere.

⁸⁷With regard to the continuous flow, &c. (as in verse 80).

⁸⁸The duration of the life of beings with two organs of sense is twelve years at the utmost; the shortest is less than a muhûrta.

⁸⁹The longest duration of the body of beings with two organs of sense is a Samkhyêya (or measurable time) if they do not leave that (kind of) body; the shortest is less than one muhûrta.

⁹⁰135, 136 = 83, 84. Substitute 'beings with two organs of sense' for Earth Lives. ii. Beings with three organs of sense are of two kinds: subtile and gross ones. Both are either fully developed or undeveloped. Learn from me their subdivision.

⁹¹Kunthu, ants, bugs, Ukkala, white ants, Tanahâra, Katthahâra, Mâlûga, Pattahâraga;

⁹²Duga shining like lead, which originate in the kernel of the cotton-seed, Sadâvarî, centipedes, Indagâiya;

⁹³Cochineal, &c. Thus they are of many kinds. All of them live in a part of the world only, they do not live everywhere.

⁹⁴141-145 = 132-136. (Substitute 'beings with three organs of sense.' The longest duration, &c., is forty-nine days, verse 142 = 133.) iii. Beings with four organs of sense are of two kinds: subtile and gross ones. Both are either developed or undeveloped. Learn from me their subdivision.

⁹⁵Andhiya, Pottiyâ, flies, mosquitoes, bees, moths, Dhiṅkana and Kaṅkana;

⁹⁶Kukkuda, Siṅgirîdî, Nandâvatta, scorpions, Dôla, crickets, Viralî, Akkhivêhaya;

⁹⁷Akkhila, Sâhaya Akkhirôdaya, Vikitta, Vikittapattaya, Uhilmgaliyâ, Galakârî, Nîyâ, and Tantavagâiyâ.

⁹⁸These and others are the beings with four organs of sense. All of them, &c. (the rest as in verses 131-136. Substitute 'beings with four organs of sense.' The longest duration, &c., is six months, verse 152 = 133). (150-155) iv. Beings with five organs of sense are of four kinds: denizens of hell, animals, men, and gods. (156). a. Denizens of hell are of seven kinds according to the seven hells; they are called Ratnâbha, Sarkarâbha, Vâlukâbha;

⁹⁹Paṅkâbha, Dhûmâbha, Tamâ, and Tamatamâ. Thus the seven kinds of denizens of hell have been enumerated.

¹⁰⁰All the (denizens of hell) live in a part of the world only; they do not live everywhere, &c. (as in verses 79 and 80).

¹⁰¹In the first hell the longest duration of their life is one Sâgarôpamâ; the shortest is ten thousand years.

¹⁰²In the second hell the longest duration of their life is three Sâgarôpamâs; the shortest is one Sâgarôpamâ.

¹⁰³In the third hell the longest duration of their life is seven Sâgarôpamâs; the shortest is three Sâgarôpamâs.

¹⁰⁴In the fourth hell the longest duration of their life is ten Sâgarôpamâs; the shortest is seven Sâgarôpamâs.

¹⁰⁵In the fifth hell the longest duration of their life is seventeen Sâgarôpamâs; the shortest is ten Sâgarôpamâs.

¹⁰⁶In the sixth hell the longest duration of their life is twenty-two Sâgarôpamâs; the shortest is seventeen Sâgarôpamâs.

¹⁰⁷In the seventh hell the longest duration of their life is thirty-three Sâgarôpamâs; the shortest is twenty-two Sâgarôpamâs.

¹⁰⁸The length of the life of denizens of hell is also that of their continuance in the same kind of body, with regard both to the longest and shortest duration of it.

¹⁰⁹Verses 169, 170 = 83, 84. (Substitute, denizens of hell.) b. The animals which possess five organs of sense are of two kinds, those which originate by generatio aequivoca, and those which are born from the womb.

¹¹⁰Either of them are again of three kinds: 1. aquatic, 2. terrestrial, and 3. aerial animals. Learn from me their subdivision.

¹¹¹1. Fishes, tortoises, crocodiles, Makaras, and Gangetic porpoises are the five kinds of aquatic animals.

¹¹²174, 175 = 159, 160. The longest duration of the life of aquatic animals is one Krore of former years; the shortest is less than one muhûrta.

¹¹³The longest duration of the aquatic animals’ continuance in the (same kind of body) is from two to nine Krores of former years.

¹¹⁴178 = 83. 2. Quadrupeds and reptiles are the two kinds of terrestrial animals. The quadrupeds are of four kinds; listen to my description of them:

¹¹⁵(1) Solidungular animals, as horses, &c.; (2) Biungular animals, as cows, &c.; (3) Multiungular animals, as elephants, &c.; (4) Animals having toes with nails, as lions, &c.

¹¹⁶The reptiles are of two kinds: 1. those which walk on their arms, as lizards, &c., and 2. those which move on their breast, as snakes, &c. Both are again of many kinds.

¹¹⁷182, 183 = 159, 160. The longest duration of the life of terrestrial animals is three Palyôpamâs; the shortest is less than one muhûrta.

¹¹⁸The longest duration of the terrestrial animals’ continuance in the (same kind of) body is three Palyôpamâs plus from two to nine Krores of former years; the shortest is less than one muhûrta.

¹¹⁹186 = 83. 3. Winged animals are of four kinds: those with membranous wings, those with feathered wings, those with wings in the shape of a box, and those (which sit on) outspread wings.

¹²⁰188, 189 = 159, 160. The longest duration of the life of aerial animals is an Asamkhyêya-part of a Palyôpamâ; the shortest is less than one muhûrta.

¹²¹The longest duration (of the aerial animals’ continuance in the same kind of body) is an Asamkhyêya-part of a Palyôpamâ plus from two to nine Krores of former years; the shortest is less than one muhûrta.

¹²²192, 193 = 159, 160. c. Men are of two kinds; listen to my description of them: men originating by generatio aequivoca, and men born from the womb.

¹²³Those who are born from the womb are of three kinds: those living in the Karmabhûmi, those living in the Akarmabhûmi, and those living on the minor continents.

¹²⁴They have, in the same order, fifteen, thirty, and twenty-eight subdivisions. These are the numbers handed down.

¹²⁵Men originating by generatio aequivoca are of as many kinds. They all live but in a part of the world.

¹²⁶Verses 198-202 = 183-186. (Substitute, 'men' for 'terrestrial animals.') d. Gods are of four kinds; listen to my description of them: 1. Bhaumêyikas; 2. Vyantaras; 3. Gyôtishkas; 4. Vaimânikas.

¹²⁷There are ten kinds of Bhavanavâsins ( = Bhaumêyikas), eight of those who live in woods ( = Vyantaras), five of Gyôtishkas, and two of Vaimânikas.

¹²⁸1. The Bhavanavâsins are: the Asura-, Nâga-, Suvarna-, Vidyut-, Agni-, Dvîpa-, Udadhi-, Vâta-, and Ghanika-(Kumâras ). (2

¹²⁹2. The eight kinds of Vyantaras are: Pisâkas, Bhûtas, Yakshas, Râkshasas, Kinnaras, Kimpurushas, Mahôragas, and Gandharvas.

¹³⁰3. The moons, the suns, the Nakshatras, the planets, and the hosts of stars are the fivefold dwellings of the Gyôtishkas.

¹³¹4. The Vaimânika gods are of two kinds: a´. those who are born in the heavenly Kalpas, and b´. those who are born in the regions above them.

¹³²a´. The former are of twelve kinds: those who live in (the following Kalpas, after which they are named): Saudharma, Îsâna, Sanatkumâra, Mâhêndra, Brahmalôka, and Lantaka;

¹³³Mahâsukla, Sahasrâra, Ânata, Prânata, Ârana, and Akyuta. These are the gods who are born in Kalpas.

¹³⁴b´. The gods who are born in the regions above the Kalpas are of two kinds: α´. the Graivêyakas, and β´. the Anuttaras. The Graivêyakas are of nine kinds.

¹³⁵α´. The lowest of the lowest, the middle of the lowest, the highest of the lowest, the lowest of the middle;

¹³⁶The middle of the middle, the highest of the middle, the lowest of the highest, the middle of the highest;

¹³⁷The highest of the highest. These are the Graivêyaka gods. β´. The Vigayas, the Vaigayantas, the Gayantas, the Aparâgitas

¹³⁸And the Sarvârthasiddhas: these are the five kinds of Anuttara gods. These and others besides are the many kinds of Vaimânika gods. (215-217 = 159-160) The longest duration of the life of the Bhaumêyika gods is somewhat more than a Sâgarôpamâ, the smallest ten thousand years.

¹³⁹The longest duration of the life of the Vyantaras is one Palyôpamâ, the shortest is ten thousand years.

¹⁴⁰The longest duration of the life of the Gyôtishkas is one Palyôpamâ plus one hundred thousand years, the shortest is the eighth part of a Palyôpamâ.

¹⁴¹The longest duration of life in the Saudharmakalpa is two Sâgarôpamâs, the shortest is one Palyôpamâ.

¹⁴²(In the same way (a) the longest, and (b) the shortest duration of life in the remaining Kalpas and heavenly regions is given in the original. I give in the sequel the substance only of each verse.) In Îsâna Kalpa (a) is somewhat more than a Sâgarôpamâ, (b) somewhat more than a Palyôpamâ.

¹⁴³In Sanatkumâra Kalpa (a) is seven, (b) two Sâgarôpamâs.

¹⁴⁴In Mâhêndra Kalpa (a) is somewhat more than seven Sâgarôpamâs, (b) somewhat more than two.

¹⁴⁵In Brahmalôka Kalpa (a) is ten Sâgarôpamâs, (b) seven.

¹⁴⁶In Lantaka Kalpa (a) is fourteen Sâgarôpamâs, (b) ten.

¹⁴⁷In Mahâsukla Kalpa(a) is seventeen Sâgarôpamâs, (b) fourteen.

¹⁴⁸In Sahasrâra Kalpa (a) is eighteen Sâgarôpamâs, (b) seventeen.

¹⁴⁹In Ânata Kalpa (a) is nineteen Sâgarôpamâs, (b) eighteen.

¹⁵⁰In Prânata Kalpa (a) is twenty Sâgarôpamâs, (b) nineteen.

¹⁵¹In Ârana Kalpa (a) is twenty-one Sâgarôpamâs, (b) twenty.

¹⁵²In Akyuta Kalpa (a) is twenty-two Sâgarôpamâs, (b) twenty-one.

¹⁵³In the first (Graivêyika region) (a) is twenty-three Sâgarôpamâs, (b) twenty-two.

¹⁵⁴In the second (Graivêyika region) (a) is twenty-four Sâgarôpamâs, (b) twenty-three.

¹⁵⁵In the third (Graivêyika region) (a) is twenty-five Sâgarôpamâs, (b) twenty-four.

¹⁵⁶In the fourth (Graivêyika region) (a) is twenty-six Sâgarôpamâs, (b) twenty-five.

¹⁵⁷In the fifth (Graivêyika region) (a) is twenty-seven Sâgarôpamâs, (b) twenty-six.

¹⁵⁸In the sixth (Graivêyika region) (a) is twenty-eight Sâgarôpamâs, (b) twenty-seven.

¹⁵⁹In the seventh (Graivêyika region) (a) is twenty-nine Sâgarôpamâs, (b) twenty-eight.

¹⁶⁰In the eighth (Graivêyika region) (a) is thirty Sâgarôpamâs, (b) twenty-nine.

¹⁶¹In the ninth (Graivêyika region) (a) is thirty-one Sâgarôpamâs, (b) thirty.

¹⁶²In the four heavens (of the Anuttara gods), beginning with Vigaya, (a) is thirty-three Sâgarôpamâs, (b) thirty-one.

¹⁶³In the great Vimâna Sarvârtha(siddha) there is no difference between the longest and shortest duration of life, but it is always thirty-three Sâgarôpamâs.

¹⁶⁴The longest and shortest duration of the gods' (continuance in the same kind of) body is equal to that which has been given for their life. (244, 245, 246 = 159, 160) We have described the Living Beings, the worldly and the perfected ones, and we have described the Lifeless Things, those possessing form and those without form.

¹⁶⁵Having thus learned (the nature of) living beings and lifeless things which is in accordance with the principles of reasoning, and believing in it, a sage should delight in self-control.

¹⁶⁶After having lived as a Sramana many years, a sage should mortify himself by the following religious exercises.

¹⁶⁷The longest duration of the mortification is twelve years; the middle, one year; and the shortest, six months.

¹⁶⁸In the first four years he should abstain from dressed food, in the second four years he should keep various fasts.

¹⁶⁹During two years he should eat Âkâmla at the end of every second fast; in the following half year he should keep not too long fasts.

¹⁷⁰In the second half of the year he should keep long fasts. During the whole year he should eat but small portions of Âkâmla.

¹⁷¹During the (last) year a sage should make the ends of two consecutive fasts meet, and should break his fast after half a month or a whole month, (till he dies).

¹⁷²The following (Bhâvanâs), Kandarpa-, Abhiyôgika-, Kilvisha-, Môha-, and Asuratva-(Bhâvanâs ), will lead to evil ways (i.e. bad births); they are obnoxious at the time of death.

¹⁷³Those souls who cherish heretical opinions, commit sins, and kill living beings, will not reach Bôdhi at the time of death.

¹⁷⁴Those souls who cherish orthodox opinions, do not commit sins, and are enveloped in white Lêsyâ, will reach Bôdhi at the time of death.

¹⁷⁵Those souls who cherish heretical opinions, commit sins, and are enveloped in black Lêsyâ, will not reach Bôdhi at the time of death.

¹⁷⁶Those who love the creed of the Ginas and piously practise it, will be pure and free from the soil (of passions), and will (in due time) get out of the Circle of Births.

¹⁷⁷The miserable men who do not know the creed of the Ginas, will many times commit unholy suicide and die against their will.

¹⁷⁸Those who are well versed in the sacred lore and possess much knowledge, who awaken piety (in others) and appreciate their good qualities, are for this very reason worthy to hear the doctrine of salvation.

¹⁷⁹He who by ribaldry and buffoonery, by his comical habits and appearance, by jests and words amuses other people, realises the Kandarpa-Bhâvanâ.

¹⁸⁰Those who practise spells and besmear their body with ashes for the sake of pleasure, amusement, or power, realise the Abhiyôgika-Bhâvanâ.

¹⁸¹The deceitful man who reviles the sacred lore, the Kêvalins, the teacher of the Law, the Satigha, and the monks, realises the Kilvishika-Bhâvanâ.

¹⁸²He who is continuously angry, and who puts his faith in prognostics, realises the Asuratva-Bhâvanâ.

¹⁸³Those who use weapons, eat poison, throw themselves into fire or water, and use things not prescribed by the rules of good conduct, are liable to be born and to die again and again. (Such persons realise the Môha-Bhâvanâ.)

¹⁸⁴The enlightened and liberated Gñâtri(putra) has thus delivered Thirty-six Lectures of the Uttarâdhyayana, which the pious approve of.