23. Chapter 23 - Keshi and Gautama

1There was a Jina, Pārśva[1] by name, an Arhat, worshipped by the people, who was thoroughly enlightened and omniscient, a prophet of the Law, and a Jina. (1)

2And there was a famous disciple of this Light of the World, the young Śramaṇa Keśi, who had completely mastered the sciences and right conduct. (2)

3He possessed the light of Śruta and Avadhi knowledge[2], and was surrounded by a crowd of disciples; wandering from village to village he arrived in the town of Śrāvastī. (3)

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. (4)

5Now at that time there lived the Prophet of the Law, the Jina, who in the whole world is known as the venerable Vardhamāna. (5)

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. (6)

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

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

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

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

11'Is our Law the right one, or is the other Law[3] the right one? are our conduct and doctrines right, or the other? (it)

12'The Law as taught by the great sage Pārśva, which recognises but four vows[4], or the Law taught by Vardhamāna, which enjoins five vows? (12)

13‘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?’ (13)

14Knowing the thoughts of their pupils, both Keśi and Gautama made up their minds to meet each other. (14)

15Gautama, 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. (15)

16When Keśi, the young monk, saw Gautama approach, he received him with all becoming attention. (16)

17He at once offered Gautama the four pure kinds of straw and hay[5] to sit upon. (17)

18Keśi, the young Śramaṇa, and the famous Gautama, sitting together, shone forth with a lustre like that of sun and moon. (18)

19There assembled many heretics out of curiosity, and many thousands of laymen; (19)

20Gods, Dānavas, Gandharvas, Yakṣas, Rākṣasas, and Kinnaras (assembled there), and there came together invisible ghosts[6] too. (20)

21Keśi said to Gautama, ‘I want to ask you something, holy man.’ Then to these words of Keśi Gautama made the following reply: “Sir, ask whatever you like.” Then with his permission Keśi spoke to Gautama: (21, 22)

22'The Law taught by the great sage Pārśva, recognises but four vows, whilst that of Vardhamāna enjoins five. (23)

23‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (24)

24Then to these words of Keśi Gautama made the following reply: "Wisdom recognises the truth of the Law and the ascertainment of true things. (25)

25"The first[7] 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[8]. (26)

26“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.” (27)

27'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt which you must explain to me, Gautama. (28)

28'The Law taught by Vardhamāna forbids clothes, but that of the great sage Pārśva allows an under and upper garment. (29)

29‘Both Laws pursuing the same end, what has caused this difference? Have you no misgivings about this twofold Law, O wise man?’ (30)

30To these words of Keśi Gautama made the following reply: "Deciding the matter by their superior knowledge, (the Tīrthakaras) have fixed what is necessary for carrying out the Law. (31)

31"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. (32)

32“Now the opinion (of the Tīrthakaras) is that knowledge, faith. and right conduct are the true causes of final liberation, (and not the outward marks).” (33)

33'Well, Gautama, you possess wisdom, you have destroyed my doubt; but I have another doubt, which you must explain to me, Gautama. (34)

34'Gautama, you stand in the midst of many thousand (foes) who make an attack on you; how have you vanquished them[9]? (35)

35“By vanquishing one, five are vanquished; by vanquishing five, ten are vanquished; by this tenfold victory, I vanquish all foes.” (36)

36Keśi said to Gautama: ‘Whom do you call a foe?’ To these words of Keśi Gautama made the following reply: (37)

37“Self is the one invincible foe, (together with the four) cardinal passions[10], (viz. anger, pride, deceit, and greed, they are five) and the (five) senses (make ten). These (foes), O great sage, I have regularly vanquished.” (38)

38'Well, Gautama, &c. (as in verse 28). (19)

39‘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?’ (40)

40“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.” (41)

41Keśi said to Gautama: ‘What do you call fetters?’ To these words of Keśi Gautama made the following reply: (42)

42“Love, hatred, &c., are heavy fetters, attachment is a dangerous one; having regularly destroyed them, I live up to the rules of conduct.” (43)

43'Well, Gautama, &c. (as in verse 28). (44)

44‘O Gautama, in the innermost heart there grows a plant which brings forth poisonous fruit; how have you torn it out?’ (45)

45“I have thoroughly clipped that plant, and torn it out altogether with its roots; thus I have got rid of the poisonous fruit.” (46)

46Keśi said to Gautama, ‘What do you call that plant?’ To these words of Keśi Gautama made the following reply: (47)

47“Love of existence is that dreadful plant which brings forth dreadful fruit; having regularly torn it out, I live pleasantly.” (48)

48'Well, Gautama, &c. (as in verse 28). (49)

49‘Gautama, there is blazing up a frightful fire which burns[11] the embodied beings; how have you put it out?’ (50)

50“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.” (51)

51Keśi said to Gautama, ‘What do you call the fire?’ To these words of Keśi Gautama made the following reply: (52)

52“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.” (53)

53'Well, Gautama, &c. (as in verse 28). (54)

54‘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?’ (55)

55“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.” (56)

56Keśi said to Gautama, ‘What do you call this horse?’ To these words of Keśi Gautama made the following reply: (57)

57“The mind is that unruly, dreadful, bad horse; I govern it by the discipline of the Law (so that it becomes a well-) trained Kamboja-steed[12].” (58)

58'Well, Gautama, &c. (as in verse 28). (59)

59‘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?’ (60)

60“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!” (61)

61Keśi said to Gautama, ‘What do you call the path?’ To these words of Keśi Gautama made the following reply: (62)

62“The heterodox and the heretics have all chosen a wrong path; the right path is that taught by the Jinas; it is the most excellent path.” (63)

63'Well, Gautama, &c. (as in verse 28). (64)

64‘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?’ (65)

65“There is a large, great island in the midst of water, which is not inundated by the great flood of water.” (66)

66Keśi said to Gautama, ‘What do you call this island?’ To these words of Keśi Gautama made the following reply: (67)

67“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.” (68)

68'Well, Gautama, &c. (as in verse 28). (69)

69‘On the ocean with its many currents there drifts a boat; how will you, Gautama, on board of it reach the opposite shore?’ (70)

70“A boat that leaks will not reach the opposite shore; but a boat that does not leak, will reach it.” (71)

71Keśi said to Gautama, ‘What do you call this boat?’ To these words of Keśi Gautama made the following reply: (72)

72“The body is the boat, life is the sailor, and the Circle of Births is the ocean which is crossed by the great sages.” (73)

73'Well, Gautama, &c. (as in verse 28). (74)

74‘In this dreadfully dark gloom there live many beings; who will bring light into the whole world of living beings?’ (75)

75“The spotless sun has risen which illuminates the whole world; he will bring light into the whole world of living beings.” (76)

76Keśi said to Gautama, ‘What do you call this sun?’ To these words of Keśi Gautama made the following reply: (77)

77“Risen has he who put an end to the Circle of Births, the omniscient Jina, the luminary, who brings light into the whole world of living beings.” (78)

78'Well, Gautama, &c. (as in verse 28). (79)

79‘Do you, O sage, know a safe, happy, and quiet place for living beings which suffer from pains[13] of body and mind?’ (80)

80“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.” (81)

81Keśi said to Gautama, ‘What is this place called?’ To these words of Keśi Gautama made the following reply: (82)

82"It is what is called Nirvāṇa, 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. (83)

83“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.” (84)

84‘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 Sūtras.’ (85)

85After his doubt had been solved, Keśi, of enormous sanctity, bowed his head to the famous Gautama. (86)

86And in the pleasant (Tinduka park) he sincerely adopted the Law of the five vows, which was proclaimed by the first Tīrthakara, according to the teaching of the last Tīrthakara. (87) In that meeting of Keśi and Gautama, knowledge and virtuous conduct were for ever brought to eminence, and subjects of the greatest importance were settled. (88)

87The whole assembly was greatly pleased and fixed their thoughts on the right way. They praised Keśi and Gautama: ‘May the venerable ones show us favour!’ (89)

88Pārśva is the last but one Tīrthakara, his Nirvāṇa took place 250 years before that of Mahāvīra. This statement, which has been generally accepted, is, however, in seeming contradiction to the account of our text, according to which a disciple of Pārśva, who is called a young monk kumāra-śramaṇa, met Gautama, i.e. Sudharman, the disciple of Mahāvīra. We therefore must take the word disciple, sīse, as paramparāśiṣya, that is not in its literal sense. See note 3, p. 122.

89These are the second and third kinds of knowledge according to the Jaina classification. Śruta is the knowledge derived from the sacred books, and avadhi is limited or conditioned knowledge. See Bhandarkar, Report, p. 106.

90Viz. the Law of Pārśva or the Law of Mahāvīra.

91Hence it is called kāujjāma cāturyāma. Chastity (maithunaviramaṇa) was not explicitly enumerated, but it was understood to be contained in the fourth commandment: to have no property (aparigraha).

92The four kinds of straw are: sālī vīhī koddava rālaga, to which is added hay: raṇṇe taṇāṇi.

93Bhūya = bhūta, explained Vyantara. The vantara or vānamantara are a class of ghosts. The second part of the word apparently is tara 'crossing,' and the first seems to contain an accusative vaṃ or vāṇamaṃ which may be connected with viha or vyoman 'air.'

94Those under the first Tīrthakaras.

95The meaning of this explanation is as follows. As the vow of chastity is not explicitly mentioned among Pārśva’s four vows, but was understood to be implicitly enjoined by them, it follows that only such men as were of an upright disposition and quick understanding would not go astray by observing the four vows literally, i.e. by not abstaining from sexual intercourse, as it was not expressly forbidden.--The argumentation in the text presupposes a decay of the morals of the monastic order to have occurred between Pārśva and Mahāvīra, and this is possible only on the assumption of a sufficient interval of time having p. 123 elapsed between the last two Tīrthakaras. And this perfectly agrees with the common tradition that Mahāvīra came 250 years after Pārśva.

96This question does not refer to the difference in doctrines between Pārśva and Mahāvīra, but is discussed here, as the commentator states, for the benefit of the pupils of both sages who are engaged in conversation. I think, however, that this and the following questions are asked and answered here by the disciples of the two Tīrthakaras for a better reason than that given by the scholiast. For in them the leading topics of Jainism are treated in a symbolical way. Gautama at once understands the true meaning of the similes and interprets them to the satisfaction of Keśi. In this way the unity in doctrine subsisting between the Law of Pārśva and that of Mahāvīra is demonstrated to the hearers of the dispute, after the differences had been explained away.

97In the original 'fire' is put in the plural because the four kaṣāyas or cardinal passions are denoted by it.

98Kanthaka, see above, p. 47, note 2.

99Māṇase dukkhe stands for māṇasehiṃ dukkhehiṃ. It is an interesting instance of the dropping of case affixes, which probably was more frequent in the vernacular.