Hinduism and Buddhism, An Historical Sketch, Vol. 1

Or Sthânakavâsi. See for them Census of India, 1911, 1. p. 127 and Baroda, p. 93. The sect waa founded about A.D. 1653.

278

Their names are as follows in Jain Prakrit, the Sanskrit equivalent being given in bracketa:

1. *Âyârângasuttam (Âcârânga).

2.*Sûyagadangam (Sûtrakṛitângam).

3. Thânangam (Sthâ.).

4. Samavâyangam.

5. Viyâhapaññatti (Vyâkhyâprajnâpti). This work is commonly known as the Bhagavatî.

6. Ñâyâdhammakahâo (Jñâtadharmakathâ).

7. *Uvâsagadasao (Upâsakadasâh).

8. *Antagadadasao (Antakritad.).

9. *Anuttarovavâidasâo (Anuttaraupapâtikad.).

10. Panhâvâgaranâim (Prasnavyakaraṇâni).

11. Vivâgasuyam (Vipâkasrutam).

The books marked with an asterisk have been translated by Jacobi (S.B.E. vols. XXII. and XIV.), Hoernle and Barnett. See too Weber, Indischie Studien, Bd. XVI. pp. 211-479 and Bd. XVIII. pp. 1-90.

279

It is called Ârsha or Ardha-Mâgadhi and is the literary form of the vernacular of Berar in the early centuries of the Christian era. See H. Jacobi, Ausgewählte Erzählungen in Maharashtri, and introduction to edition of Ayarânga-sutta.

280

The titles given in note 2 illustrate aome of its peculiarities.

281

When I visited Sravana Belgola in 1910, the head of the Jains there, who professed to be a Digambara, though dressed in purple raiment, informed me that their sacred works were partly in Sanskrit and partly in Prakrit. He showed me a book called Trilokasâra.

282

But see Jagmanderlal Jaini, l.c. appendix V.

283

Compare for instance Uttarâdyayana X., XXIII. and XXV. with the Sutta-Nipâta and Dhammapada.

284

I have only visited establishments in towns. Possibly Yatis who follow a severer rule may be found in the country, especially among Digambaras.

285

In Gujarat they are called Cho-mukhji and it is said that when a Tîrthankara preached in the midst of his audience each side saw him facing them. In Burma the four figures are generally said to be the last four Buddhas.

286

This seems clear from the presence in Burma of the curvilinear sikra and even of copies of Indian temples, e.g. of Bodh-Gaya at Pagan. Burmese pilgrims to Gaya might easily have visited Mt Parasnath on their way.

287

I have this information from the Jain Guru at Sravana Belgola. He said that Gomateśvara (who seems unknown to the Śvetâmbaras) waa a Kevalin but not a Tîrthankara.

288

Two others, rather smaller, are known, one at Karkâl (dated 1431) and one at Yannur. These images are honoured at occasional festivals (one was held at Sravana Belgola in 1910) attended by a considerable concourse of Jains. The type of the statues is not Buddhist. They are nude and represent sages meditating in a standing position whereas Buddhists prescribe a sitting posture for meditation.

289

The mountain of Satrunjaya rises above Palitâna, the capital of a native state in Gujarat. Other collections of temples are found on the hill of Parasnath in Bengal, at Sonâgir near Datiâ, and Muktagiri near Gâwîlgarh. There are also a good many on the hills above Rajgîr.

290

The strength of Buddhism in Burma and Siam is no doubt largely due to the fact that custom obliges every one to spend part of his life—if only a few days—as a member of the order.

291

One might perhaps add to this list the Skoptsy of Russia and the Armenian colonies in many European and Asiatic towns.

292

Throughout this book I have not hesitated to make use of the many excellent translations of Pali works which have been published. Students of Indian religion need hardly be reminded how much our knowledge of Pali writings and of early Buddhism owes to the labours of Professor and Mrs Rhys Davids.

293

Sanskrit Sûtra, Pali Sutta. But the use of the words is not quite the same in Buddhist and Brahmanic literature. A Buddhist sutta or sûtra is a discourse, whether in Pali or in Sanskrit; a Brahmanic sûtra is an aphorism. But the 227 divisions of the Pâtimokkha are called Suttas, so that the word may have been originally used in Pali to denote short statements of a single point. The longer Suttas are often called Suttanta.

294

E.g. Maj. Nik. 123 about the marvels attending the birth of a Buddha.

295

See some further remarks on this subject at the end of chap. XIII. (on the Canon).

296